3. The Rightly Guided Caliphate

1. Tarikh (al-Tabari) 1798No grade recorded

   [أَوَّلُ اخْتِلَافٍ وَقَعَ بَيْنَ الصَّحَابَةِ] عَنْ عَائِشَةَ ؓ قَالَتْ: لَمَّا تُوُفِّيَ رَسُولُ اللهِ ﷺ... اشْرَأَبَّ النِّفَاقُ، وَارْتَدَتِ الْعَرَبُ، وَانْحَازَتِ الْأَنْصَارُ، فَلَوْ نَزَلَ بِالْجِبَالِ الرَّاسِيَاتِ مَا نَزَلَ بِأَبِي... لَهَاضَهَا، فَمَا اخْتَلَفُوا فِي نُقْطَةٍ... إِلَّا طَارَ أَبِي بِفَنَائِهَا وَفَصْلِهَا، قَالُوا: أَيْنَ يُدْفَنُ النَّبِيُّ، ﷺ ؟ فَمَا وَجَدْنَا عِنْدَ أَحَدٍ مِنْ ذَلِكَ عِلْمًا، فَقَالَ أَبُو بَكْرٍ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «مَا مِنْ نَبِيٍّ يُقْبَضُ... إِلَّا دُفِنَ تَحْتَ مَضْجَعِهِ الَّذِي مَاتَ فِيهِ». قَالَتْ: وَاخْتَلَفُوا فِي مِيرَاثِهِ، فَمَا وَجَدُوا عِنْدَ أَحَدٍ مِنْ ذَلِكَ عِلْمًا، فَقَالَ أَبُو بَكْرٍ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «إِنَّا مَعْشَرَ الْأَنْبِيَاءِ لَا نُوَرَّثُ، مَا تَرَكْنَا صَدَقَةٌ».   قَالَ الْأَصْمَعِيُّ: (الْهَيْضُ: الْكَسْرُ لِلْعَظْمِ، وَاشْرَأَبَّ: رَفَعَ رَأْسَهُ). قَالَ بَعْضُ الْعُلَمَاءِ: وَهَذَا أَوَّلُ اخْتِلَافٍ وَقَعَ بَيْنَ الصَّحَابَةِ ؓ، فَقَالَ بَعْضُهُمْ: نَدْفِنُهُ بِمَكَّةَ بَلَدِهِ الَّذِي وُلِدَ بِهَا، وَقَالَ آخَرُونَ: بَلْ بِمَسْجِدِهِ، وَقَالَ آخَرُونَ: بَلْ بِالْبَقِيعِ، وَقَالَ آخَرُونَ: بَلْ بِبَيْتِ الْمَقْدِسِ مَدْفَنِ الْأَنْبِيَاءِ، حَتَّى أَخْبَرَهُمْ أَبُو بَكْرٍ بِمَا عِنْدَهُ مِنَ الْعِلْمِ. قَالَ ابْنُ زَنْجُوَيْهِ: (وَهَذِهِ سُنَّةٌ تَفَرَّدَ بِهَا الصِّدِّيقُ مِنْ بَيْنِ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَرَجَعُوا إِلَيْهِ فِيهَا).

   ✧ [The first disagreement that occurred among the Companions] On the authority of ʿĀʾishah ؓ, she said: When the Messenger of God ﷺ died... hypocrisy raised its head, the Arabs apostatized, and the Anṣār withdrew. Had what befell my father descended upon the firm mountains, it would have crushed them. Yet they did not differ over a single point... except that my father soared with its resolution and judgment. They said: Where is the Prophet ﷺ to be buried? We found no one who had knowledge of that. Then Abū Bakr said: I heard the Messenger of God ﷺ say: “No prophet is taken in death... but is buried beneath the place where he died.” She said: And they differed over his inheritance, and they found no one who had knowledge of that. Then Abū Bakr said: I heard the Messenger of God ﷺ say: “We, the company of prophets, are not inherited from; what we leave behind is charity.” Al-Aṣmaʿī said: (al-hayḍ means the breaking of a bone, and ishraʾabba means he raised his head). Some scholars said: This is the first disagreement that occurred among the Companions ؓ. Some of them said: We bury him in Makkah, his town where he was born; others said: Rather in his mosque; others said: Rather in al-Baqīʿ; others said: Rather in Jerusalem, the burial place of the prophets—until Abū Bakr informed them of the knowledge he possessed. Ibn Zanjūyah said: (This is a Sunnah with which al-Ṣiddīq was uniquely favored among the Muhājirūn and the Anṣār, and they referred back to him concerning it).

2. Tarikh (al-Tabari) 1799No grade recorded

   فَصْلٌ فِي الْأَحَادِيثِ وَالْآيَاتِ الْمُشِيرَةِ إِلَى خِلَافَتِهِ وَكَلَامِ الْأَئِمَّةِ فِي ذَلِكَ عَنْ حُذَيْفَةَ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي: أَبِي بَكْرٍ وَعُمَرَ»،   وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ؓ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: يَكُونُ خَلْفِي اثْنَا عَشَرَ خَلِيفَةً: أَبُو بَكْرٍ لَا يَلْبَثُ إِلَّا قَلِيلًا» وَفِي «الصَّحِيحَيْنِ» فِي الْحَدِيثِ السَّابِقِ: أَنَّهُ ﷺ لَمَّا خَطَبَ قُرْبَ وَفَاتِهِ وَقَالَ: «إِنَّ عَبْدًا خَيَّرَهُ اللَّهُ...» الْحَدِيثَ، وَفِي آخِرِهِ: لَا يَبْقَيَنَّ بَابٌ إِلَّا سُدَّ إِلَّا بَابُ أَبِي بَكْرٍ»، وَفِي لَفْظٍ لَهُمَا: « لَا يَبْقَيَنَّ فِي الْمَسْجِدِ خَوْخَةٌ إِلَّا خَوْخَةُ أَبِي بَكْرٍ ». قَالَ الْعُلَمَاءُ: هَذِهِ إِشَارَةٌ إِلَى الْخِلَافَةِ ; لِأَنَّهُ يَخْرُجُ مِنْهَا إِلَى الصَّلَاةِ بِالْمُسْلِمِينَ، وَأَخْرَجَ الشَّيْخَانِ عَنْ جُبَيْرِ بْنِ مَطْعِمٍ - ؓ، قَالَ: أَتَتِ امْرَأَةٌ إِلَى النَّبِيِّ ﷺ فَأَمَرَهَا أَنْ تَرْجِعَ إِلَيْهِ، قَالَتْ: أَرَأَيْتَ إِنْ جِئْتُ وَلَمْ أَجِدْكَ؟ - كَأَنَّهَا تَقُولُ الْمَوْتَ، قَالَ «إِنْ لَمْ تَجِدِينِي... فَأْتِي أَبَا بَكْرٍ». وَأَخْرَجَ الْحَاكِمُ وَصَحَّحَهُ عَنْ أَنَسٍ ؓ قَالَ: بَعَثَنِي بَنُو الْمُصْطَلِقِ إِلَى رَسُولِ اللَّهِ ﷺ أَنْ سَلْهُ: إِلَى مَنْ نَدْفَعُ صَدَقَاتِنَا بَعْدَكَ؟ فَأَتَيْتُهُ فَسَأَلْتُهُ: فَقَالَ: «إِلَى أَبِي بَكْرٍ». وَأَخْرَجَ مُسْلِمٌ عَنْ عَائِشَةَ ؓ قَالَتْ: قَالَ لِي رَسُولُ اللَّهِ ﷺ فِي مَرَضِهِ: «ادْعِي لِي أَبَا بَكْرٍ وَأَخَاكِ، حَتَّى أَكْتُبَ كِتَابًا ; فَإِنِّي أَخَافُ أَنْ يَتَمَنَّى مُتَمَنٍّ، وَيَقُولَ قَائِلٌ: أَنَا أَوْلَى، وَيَأْبَى اللَّهُ وَالْمُؤْمِنُونَ إِلَّا أَبَا بَكْرٍ». وَأَخْرَجَ مُسْلِمٌ عَنْ عَائِشَةَ ؓ أَنَّهَا سُئِلَتْ: مَنْ كَانَ رَسُولُ اللهِ ﷺ مُسْتَخْلِفًا لَوِ اسْتَخْلَفَ؟ قَالَتْ: (أَبُو بَكْرٍ)،  فَقِيلَ لَهَا: ثُمَّ مَنْ بَعْدَ أَبِي بَكْرٍ؟ قَالَتْ: ( عُمَرُ )، قِيلَ لَهَا: مَنْ بَعْدَ عُمَرَ؟ قَالَتْ: (أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ). [رَضِيَهُ لِدِينِنَا أَفَلَا نَرْضَاهُ لِدُنْيَانَا] وَأَخْرَجَ الشَّيْخَانِ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ ؓ قَالَ: مَرِضَ النَّبِيُّ ﷺ فَاشْتَدَّ مَرَضُهُ، فَقَالَ: «مُرُوا أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ»  قَالَتْ عَائِشَةُ: يَا رَسُولَ اللَّهِ، إِنَّهُ رَجُلٌ رَقِيقٌ، إِذَا قَامَ مَقَامَكَ... لَمْ يَسْتَطِعْ أَنْ يُصَلِّيَ بِالنَّاسِ، قَالَ: «مُرِي أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ»، فَعَادَتْ فَقَالَ: «مُرِي أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ، فَإِنَّكُنَّ صَوَاحِبُ يُوسُفَ»، فَأَتَاهُ الرَّسُولُ، فَصَلَّى بِالنَّاسِ فِي حَيَاةِ رَسُولِ اللهِ ﷺ، هَذَا الْحَدِيثُ مُتَوَاتِرٌ. وعَنْ عَائِشَةَ ؓ: ( لَقَدْ رَاجَعْتُ رَسُولَ اللَّهِ ﷺ فِي ذَلِكَ، وَمَا حَمَلَنِي عَلَى كَثْرَةِ مُرَاجَعَتِهِ... إِلَّا أَنَّهُ لَمْ يَقَعْ فِي قَلْبِي أَنْ يُحِبَّ النَّاسُ بَعْدَهُ رَجُلًا قَامَ مَقَامَهُ أَبَدًا، وَإِلَّا أَنِّي كُنْتُ أَرَى أَنَّهُ لَنْ يَقُومَ أَحَدٌ مَقَامَهُ.. إِلَّا تَشَاءَمَ النَّاسُ بِهِ، فَأَرَدْتُ أَنْ يَعْدِلَ ذَلِكَ رَسُولُ اللَّهِ ﷺ عَنْ أَبِي بَكْرٍ ). وَفِي حَدِيثِ ابْنِ زَمْعَةَ ؓ: أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَهُمْ بِالصَّلَاةِ وَكَانَ أَبُو بَكْرٍ غَائِبًا فَتَقَدَّمَ عُمَرُ فَصَلَّى، فَقَالَ رَسُولُ اللَّهِ ﷺ: «لَا، لَا، لَا، يَأْبَى اللَّهُ وَالْمُسْلِمُونَ إِلَّا أَبَا بَكْرٍ، يُصَلِّي بِالنَّاسِ أَبُو بَكْرٍ ». وَفِي حَدِيثِ ابْنِ عُمَرَ: كَبَّرَ عُمَرُ، فَسَمِعَ رَسُولُ اللَّهِ ﷺ تَكْبِيرَهُ، فَأَطْلَعَ رَأْسَهُ مُغْضَبًا فَقَالَ: «أَيْنَ ابْنُ أَبِي قُحَافَةَ؟ !». قَالَ الْعُلَمَاءُ: فِي هَذَا الْحَدِيثِ أَوْضَحُ دَلَالَةٍ عَلَى أَنَّ الصِّدِّيقَ أَفْضَلُ الصَّحَابَةِ  عَلَى الْإِطْلَاقِ، وَأَحَقُّهُمْ بِالْخِلَافَةِ، وَأَوْلَاهُمْ بِالْإِمَامَةِ. قَالَ الْأَشْعَرِيُّ: (قَدْ عَلِمَ بِالضَّرُورَةِ: أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ الصِّدِّيقَ أَنْ يُصَلِّيَ بِالنَّاسِ مَعَ حُضُورِ الْمُهَاجِرِينَ وَالْأَنْصَارِ، مَعَ قَوْلِهِ: يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ»، فَدَلَّ عَلَى أَنَّهُ كَانَ أَقْرَأَهُمْ: أَيْ أَعْلَمُهُمْ بِالْقُرْآنِ).انْتَهَى. وَقَدِ اسْتَدَلَّ الصَّحَابَةُ أَنْفُسُهُمْ بِهَذَا عَلَى أَنَّهُ أَحَقُّ بِالْخِلَافَةِ، مِنْهُمْ: عُمَرُ قَالَ الْعُلَمَاءُ: وَقَدْ كَانَ مَعْرُوفًا بِأَهْلِيَّةِ الْإِمَامَةِ فِي زَمَانِ النَّبِيِّ ﷺ. وَأَخْرَجَ أَحْمَدُ وَأَبُو دَاوُدَ وَغَيْرُهُمَا عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: كَانَ قِتَالٌ بَيْنَ بَنِي عَمْرِو بْنِ عَوْفٍ، فَبَلَغَ النَّبِيَّ ﷺ فَأَتَاهُمْ بَعْدَ الظُّهْرِ، لِيُصْلِحَ بَيْنَهُمْ وَقَالَ: «يَا بِلَالُ، إِنْ حَضَرَتِ الصَّلَاةُ وَلَمْ آتِ.. فَمُرْ أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ» فَلَمَّا حَضَرَتْ صَلَاةُ الْعَصْرِ.. أَقَامَ بِلَالٌ الصَّلَاةَ، ثُمَّ أَمَرَ أَبَا بَكْرٍ فَصَلَّى. وَأَخْرَجَ أَبُو بَكْرٍ الشَّافِعِيُّ فِي « الْغَيْلَانِيَّاتِ»، وَابْنُ عَسَاكِرَ عَنْ حَفْصَةَ ؓ: أَنَّهَا قَالَتْ لِرَسُولِ اللهِ ﷺ: إِذَا أَنْتَ مَرِضْتَ... قَدَّمْتَ أَبَا بَكْرٍ ؟ قَالَ: «لَسْتُ أَنَا أُقَدِّمُهُ، وَلَكِنَّ اللَّهَ يُقَدِّمُهُ». وَعَنْ عَلِيٍّ ؓ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ﷺ: «سَأَلْتُ اللَّهَ أَنْ يُقَدِّمَكَ ثَلَاثًا، فَأَبَى عَلَيَّ إِلَّا تَقْدِيمَ أَبِي بَكْرٍ ». وَأَخْرَجَ ابْنُ سَعْدٍ عَنِ الْحَسَنِ قَالَ: قَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ، مَا أَزَالُ أَرَانِي أَطَأُ فِي عَذِرَاتِ النَّاسِ؟ قَالَ: «لَتَكُونَنَّ مِنَ النَّاسِ بِسَبِيلٍ» قَالَ: وَرَأَيْتُ فِي صَدْرِي كَالرُّقْمَتَيْنِ؟ قَالَ: «سَنَتَيْنِ». وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أَبِي بَكْرَةَ قَالَ: ( أَتَيْتُ عُمَرَ وَبَيْنَ يَدَيْهِ قَوْمٌ يَأْكُلُونَ، فَرَمَى بِبَصَرِهِ فِي مُؤَخَّرِ الْقَوْمِ إِلَى رَجُلٍ، فَقَالَ: مَا تَجِدُ فِيمَا تَقْرَأُ قِبَلَكَ مِنَ الْكُتُبِ؟ قَالَ: خَلِيفَةُ النَّبِيِّ ﷺ صِدِّيقُهُ. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ مُحَمَّدِ بْنِ الزُّبَيْرِ قَالَ: (أَرْسَلَنِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى الْحَسَنِ الْبَصْرِيِّ أَسْأَلُهُ عَنْ أَشْيَاءَ، فَجِئْتُهُ، فَقُلْتُ لَهُ: اشْفِنِي فِيمَا اخْتَلَفَ فِيهِ النَّاسُ، هَلْ كَانَ رَسُولُ اللَّهِ ﷺ اسْتَخْلَفَ أَبَا بَكْرٍ ؟ فَاسْتَوَى الْحَسَنُ قَاعِدًا فَقَالَ: أَوَفِي شَكٍّ هُوَ لَا أَبَا لَكَ؟ ! إِي وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدِ اسْتَخْلَفَهُ، وَلَهُوَ كَانَ أَعْلَمَ بِاللَّهِ، وَأَتْقَى لَهُ، وَأَشَدَّ لَهُ مَخَافَةً مِنْ أَنْ يَمُوتَ عَلَيْهَا لَوْ لَمْ يُؤَمِّرْهُ). وَأَخْرَجَ ابْنُ عَدِيٍّ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ قَالَ: (قَالَ لِي الرَّشِيدُ: يَا أَبَا بَكْرٍ، كَيْفَ اسْتَخْلَفَ النَّاسُ أَبَا بَكْرٍ الصِّدِّيقَ ؟  قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، سَكَتَ اللَّهُ، وَسَكَتَ رَسُولُهُ، وَسَكَتَ الْمُؤْمِنُونَ، قَالَ: وَاللَّهِ، مَا زِدْتَنِي إِلَّا غَمًّا!! قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَرِضَ النَّبِيُّ ﷺ ثَمَانِيَةَ أَيَّامٍ، فَدَخَلَ عَلَيْهِ بِلَالٌ فَقَالَ: يَا رَسُولَ اللَّهِ، مَنْ يُصَلِّي بِالنَّاسِ؟ قَالَ: «مُرْ أَبَا بَكْرٍ يُصَلِّي بِالنَّاسِ» فَصَلَّى أَبُو بَكْرٍ بِالنَّاسِ ثَمَانِيَةَ أَيَّامٍ، وَالْوَحْيُ يَنْزِلُ، فَسَكَتَ رَسُولُ اللَّهِ ﷺ لِسُكُوتِ اللَّهِ، وَسَكَتَ الْمُؤْمِنُونَ لِسُكُوتِ رَسُولِ اللَّهِ ﷺ فَأَعْجَبَهُ فَقَالَ: بَارَكَ اللَّهُ فِيكَ). آيَاتٌ اسْتَنْبَطَ الْعُلَمَاءُ مِنْهَا خِلَافَةَ الصِّدِّيقِ ؓ وَقَدِ اسْتَنْبَطَ جَمَاعَةٌ مِنَ الْعُلَمَاءِ خِلَافَةَ الصِّدِّيقِ مِنْ آيَاتِ مِنَ الْقُرْآنِ، فَأَخْرَجَ الْبَيْهَقِيُّ عَنِ الْحَسَنِ الْبَصْرِيِّ فِي قَوْلِهِ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ [الْمَائِدَةِ: 54] قَالَ: (هُوَ وَاللَّهِ أَبُو بَكْرٍ وَأَصْحَابُهُ، لَمَّا ارْتَدَتِ الْعَرَبُ... جَاهَدَهُمْ أَبُو بَكْرٍ وَأَصْحَابُهُ حَتَّى رَدَّهُمْ إِلَى الْإِسْلَامِ). وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ عَنْ جُوَيْبِرٍ فِي قَوْلِهِ تَعَالَى: قُلْ لِلْمُخَلَّفِينَ مِنَ الأَعْرَابِ سَتُدْعَوْنَ إِلَى قَوْمٍ أُولِي بَأْسٍ شَدِيدٍ [الْفَتْحِ: 16] قَالَ: هُمْ بَنُو حَنِيفَةَ، قَالَ ابْنُ أَبِي حَاتِمٍ وَابْنُ قُتَيْبَةَ: (هَذِهِ الْآيَةُ حُجَّةٌ عَلَى خِلَافَةِ الصِّدِّيقِ ; لِأَنَّهُ الَّذِي دَعَا إِلَى قِتَالِهِمْ). وَقَالَ الشَّيْخُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ: (سَمِعْتُ أَبَا الْعَبَّاسِ بْنَ سُرَيْجٍ يَقُولُ: خِلَافَةُ الصِّدِّيقِ فِي الْقُرْآنِ  فِي هَذِهِ الْآيَةِ، قَالَ: لِأَنَّ أَهْلَ الْعِلْمِ أَجْمَعُوا عَلَى أَنَّهُ لَمْ يَكُنْ بَعْدَ نُزُولِهَا قِتَالٌ دَعُوا إِلَيْهِ إِلَّا دُعَاءُ أَبِي بَكْرٍ لَهُمْ وَلِلنَّاسِ إِلَى قِتَالِ أَهْلِ الرِّدَّةِ وَمَنْ مَنَعَ الزَّكَاةَ، قَالَ: فَدَلَّ ذَلِكَ عَلَى وُجُوبِ خِلَافَةِ أَبِي بَكْرٍ، وَافْتِرَاضِ طَاعَتِهِ، إِذْ أَخْبَرَ اللَّهُ أَنَّ الْمُتَوَلِّيَ عَنْ ذَلِكَ يُعَذَّبُ عَذَابًا أَلِيمًا. قَالَ ابْنُ كَثِيرٍ: (وَمَنْ فَسَّرَ الْقَوْمُ: بِأَنَّهُمْ فَارِسُ وَالرُّومُ.. فَالصِّدِّيقُ هُوَ الَّذِي جَهَّزَ الْجُيُوشَ إِلَيْهِمْ، وَتَمَامُ أَمْرِهِمْ كَانَ عَلَى يَدِ عُمَرَ وَعُثْمَانَ، وَهُمَا فَرْعَا الصِّدِّيقِ). وَقَالَ تَعَالَى: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الأَرْضِ [النُّورِ: 55] الْآيَةَ، قَالَ ابْنُ كَثِيرٍ: (هَذِهِ الْآيَةُ مُنْطَبِقَةٌ عَلَى خِلَافَةِ الصِّدِّيقِ). وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ فِي «تَفْسِيرِهِ» عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ الْحَمِيدِ الْمَهْرِيِّ قَالَ: (إِنَّ وِلَايَةَ أَبِي بَكْرٍ وَعُمَرَ فِي كِتَابِ اللَّهِ، يَقُولُ اللَّهُ تَعَالَى: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الأَرْضِ [النُّورِ: 55]. وَأَخْرَجَ الْخَطِيبُ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ قَالَ: (أَبُو بَكْرٍ الصِّدِّيقُ خَلِيفَةُ رَسُولِ اللَّهِ ﷺ فِي الْقُرْآنِ ; لِأَنَّ اللَّهَ تَعَالَى يَقُولُ: لِلْفُقَرَاءِ الْمُهَاجِرِينَ إِلَى قَوْلِهِ: أُولَئِكَ هُمُ الصَّادِقُونَ [الْحَشْرِ: 8] فَمَنْ سَمَّاهُ صَادِقًا.. فَلَيْسَ يَكْذِبُ، هُمْ قَالُوا: يَا خَلِيفَةَ رَسُولِ اللَّهِ)، قَالَ ابْنُ كَثِيرٍ: (اسْتِنْبَاطٌ حَسَنٌ). وَأَخْرَجَ الْبَيْهَقِيُّ عَنِ الزَّعْفَرَانِيِّ قَالَ: (سَمِعْتُ الشَّافِعِيَّ يَقُولُ: أَجْمَعَ النَّاسُ عَلَى خِلَافَةِ أَبِي بَكْرٍ،  وَذَلِكَ أَنَّهُ اضُطُرَّ النَّاسُ بَعْدَ رَسُولِ اللَّهِ ﷺ فَلَمْ يَجِدُوا تَحْتَ أَدِيمِ السَّمَاءِ خَيْرًا مِنْ أَبِي بَكْرٍ، فَوَلَّوْهُ رِقَابَهُمْ). وَأَخْرَجَ أَسَدُ السُّنَّةِ فِي «فَضَائِلِهِ» عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ قَالَ: ( مَا كَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ يَشُكُّونَ أَنَّ أَبَا بَكْرٍ خَلِيفَةُ رَسُولِ اللَّهِ ﷺ وَمَا كَانُوا يُسَمُّونَهُ إِلَّا خَلِيفَةَ رَسُولِ اللَّهِ ﷺ وَمَا كَانُوا يَجْتَمِعُونَ عَلَى خَطَأٍ أَوْ ضَلَالَةٍ. وَأَخْرَجَ الْحَاكِمُ وَصَحَّحَهُ عَنْ أَبِي مَسْعُودٍ ؓ قَالَ: ( مَا رَآهُ الْمُسْلِمُونَ حَسَنًا.. فَهُوَ عِنْدَ اللَّهِ حَسَنٌ، وَمَا رَآهُ الْمُسْلِمُونَ سَيِّئًا.. فَهُوَ عِنْدَ اللَّهِ سَيِّئٌ، وَقَدْ رَأَى الصَّحَابَةُ جَمِيعًا أَنْ يَسْتَخْلِفُوا أَبَا بَكْرٍ ).

   ✧ Section On the hadiths and verses indicating his succession and the statements of the imams regarding that From Ḥudhayfah ؓ, he said: The Messenger of Allah ﷺ said: “Follow the two after me: Abū Bakr and ʿUmar.” And from ʿAbd Allah b. ʿAmr ؓ, he said: I heard the Messenger of Allah ﷺ say: “There will be after me twelve caliphs: Abū Bakr, who will not remain except a little.” And in the two Ṣaḥīḥs in the previous hadith: that when he ﷺ gave a sermon near his death and said: “Indeed a servant was given a choice by Allah...” the hadith, and at its end: “No door shall remain except that it is closed, except the door of Abū Bakr.” And in a wording of both: “No small door shall remain in the mosque except the small door of Abū Bakr.” The scholars said: This is an indication of the caliphate, because he would go out from it to lead the prayer for the Muslims. And the two shaykhs narrated from Jubayr b. Muṭʿim ؓ, he said: A woman came to the Prophet ﷺ and he ordered her to return to him. She said: “What do you think if I come and do not find you?” As if she meant death. He said: “If you do not find me, then go to Abū Bakr.” And al-Ḥākim narrated and authenticated it from Anas ؓ, he said: The Banū al-Muṣṭaliq sent me to the Messenger of Allah ﷺ to ask him: To whom should we give our alms after you? So I came to him and asked him, and he said: “To Abū Bakr.” And Muslim narrated from ʿĀʾishah ؓ, she said: The Messenger of Allah ﷺ said to me during his illness: “Call for me Abū Bakr and your brother, so that I may write a document. For I fear that someone will wish, and someone will say: ‘I am more entitled,’ but Allah and the believers refuse anyone except Abū Bakr.” And Muslim narrated from ʿĀʾishah ؓ that she was asked: Whom would the Messenger of Allah ﷺ have appointed as successor if he had appointed one? She said: Abū Bakr. Then it was said to her: Then who after Abū Bakr? She said: ʿUmar. It was said to her: Who after ʿUmar? She said: Abū ʿUbaydah b. al-Jarrāḥ. [He was pleased with him for our religion, so will we not be pleased with him for our world?] And the two shaykhs narrated from Abū Mūsā al-Ashʿarī ؓ, he said: The Prophet ﷺ fell ill and his illness became severe, so he said: “Order Abū Bakr to lead the people in prayer.” ʿĀʾishah said: “O Messenger of Allah, he is a tender-hearted man; when he stands in your place he cannot lead the people in prayer.” He said: “Order Abū Bakr to lead the people in prayer.” She repeated, and he said: “Order Abū Bakr to lead the people in prayer. You are like the companions of Yūsuf.” So the messenger came to him, and he led the people in prayer during the life of the Messenger of Allah ﷺ. This hadith is mutawātir. And from ʿĀʾishah ؓ: “I disputed with the Messenger of Allah ﷺ about that, and nothing made me persist in disputing with him except that it did not occur to my heart that the people would ever love a man who stood in his place after him, and that I thought that no one would stand in his place except that the people would regard it as an ill omen. So I wanted the Messenger of Allah ﷺ to divert that from Abū Bakr.” And in the hadith of Ibn Zamʿah ؓ: that the Messenger of Allah ﷺ ordered them to pray, and Abū Bakr was absent, so ʿUmar stepped forward and prayed. The Messenger of Allah ﷺ said: “No, no, no. Allah and the Muslims refuse anyone except Abū Bakr. Abū Bakr should lead the people in prayer.” And in the hadith of Ibn ʿUmar: ʿUmar said the takbīr, and the Messenger of Allah ﷺ heard his takbīr, so he looked out angrily and said: “Where is Ibn Abī Quḥāfah?!” The scholars said: In this hadith is the clearest indication that al-Ṣiddīq is the most excellent of the Companions absolutely, the most deserving of them of the caliphate, and the most entitled of them to leadership in prayer. Al-Ashʿarī said: “It is known by necessity that the Messenger of Allah ﷺ ordered al-Ṣiddīq to lead the people in prayer in the presence of the Muhājirūn and the Anṣār, along with his statement: ‘The people should be led by the one most versed in the Book of Allah among them.’ This indicates that he was the most versed among them, that is, the most knowledgeable of them in the Qurʾān.” End quote. The Companions themselves used this as evidence that he was most entitled to the caliphate. Among them was ʿUmar. The scholars said: He was known for his competence for leadership in prayer during the time of the Prophet ﷺ. And Aḥmad and Abū Dāwūd and others narrated from Sahl b. Saʿd, he said: There was fighting among the Banū ʿAmr b. ʿAwf, and it reached the Prophet ﷺ. He came to them after noon to reconcile between them and said: “O Bilāl, if the prayer arrives and I have not come, then order Abū Bakr to lead the people in prayer.” When the ʿaṣr prayer arrived, Bilāl called the iqāmah for the prayer, then ordered Abū Bakr, and he led the prayer. And Abū Bakr al-Shāfiʿī in al-Ghaylāniyyāt and Ibn ʿAsākir narrated from Ḥafṣah ؓ: that she said to the Messenger of Allah ﷺ: “When you are ill, do you put Abū Bakr forward?” He said: “I do not put him forward; rather Allah puts him forward.” And from ʿAlī ؓ, he said: The Messenger of Allah ﷺ said to me: “I asked Allah to put you forward three times, but He refused me except the putting forward of Abū Bakr.” And Ibn Saʿd narrated from al-Ḥasan, he said: Abū Bakr said: “O Messenger of Allah, I keep seeing myself treading in the filth of people?” He said: “You will surely have a way among the people.” He said: “And I saw in my chest what looked like two marks?” He said: “Two years.” And Ibn ʿAsākir narrated from Abū Bakrah, he said: “I came to ʿUmar and before him was a group of people eating. He cast his glance to the rear of the group at a man and said: ‘What do you find in the books you read among you?’ He said: ‘The caliph of the Prophet ﷺ is his ṣiddīq.’” And Ibn ʿAsākir narrated from Muḥammad b. al-Zubayr, he said: “ʿUmar b. ʿAbd al-ʿAzīz sent me to al-Ḥasan al-Baṣrī to ask him about some things. So I came to him and said to him: ‘Cure me regarding what the people have differed about: Did the Messenger of Allah ﷺ appoint Abū Bakr as successor?’ Al-Ḥasan sat up straight and said: ‘Is there any doubt about it, may you have no father?! Yes, by Allah besides whom there is no deity, he did appoint him as successor. He was more knowledgeable of Allah, more God-fearing, and more fearful of Him than to die without appointing him.’” And Ibn ʿAdī narrated from Abū Bakr b. ʿAyyāsh, he said: “Al-Rashīd said to me: ‘O Abū Bakr, how did the people appoint Abū Bakr al-Ṣiddīq as successor?’ I said: ‘O Commander of the Believers, Allah was silent, His Messenger was silent, and the believers were silent.’ He said: ‘By Allah, you have only increased me in distress!’ I said: ‘O Commander of the Believers, the Prophet ﷺ was ill for eight days. Bilāl entered upon him and said: “O Messenger of Allah, who should lead the people in prayer?” He said: “Order Abū Bakr to lead the people in prayer.” So Abū Bakr led the people in prayer for eight days while revelation was descending. The Messenger of Allah ﷺ was silent because of Allah’s silence, and the believers were silent because of the silence of the Messenger of Allah ﷺ.’ This pleased him, and he said: ‘May Allah bless you.’” Verses from which the scholars inferred the caliphate of al-Ṣiddīq ؓ A group of scholars inferred the caliphate of al-Ṣiddīq from verses of the Qurʾān. Al-Bayhaqī narrated from al-Ḥasan al-Baṣrī regarding His saying, Exalted is He: “O you who believe, whoever of you turns back from his religion, Allah will bring a people whom He loves and who love Him” [al-Māʾidah: 54]. He said: “By Allah, it is Abū Bakr and his companions. When the Arabs apostatized, Abū Bakr and his companions fought them until they brought them back to Islam.” And Ibn Abī Ḥātim narrated from Juwaybir regarding His saying, Exalted is He: “Say to those left behind of the Bedouins: You will be called to a people of great might” [al-Fatḥ: 16]. He said: “They are the Banū Ḥanīfah.” Ibn Abī Ḥātim and Ibn Qutaybah said: “This verse is a proof for the caliphate of al-Ṣiddīq, because he was the one who called to fighting them.” And Shaykh Abū al-Ḥasan al-Ashʿarī said: “I heard Abū al-ʿAbbās b. Surayj say: The caliphate of al-Ṣiddīq is in the Qurʾān in this verse. He said: Because the people of knowledge agreed that there was no fighting after its revelation to which people were called except the call of Abū Bakr to them and to the people to fight the people of apostasy and those who withheld zakāh. He said: This indicates the obligation of the caliphate of Abū Bakr and the duty of obeying him, since Allah informed that whoever turns away from that will be punished with a painful punishment.” Ibn Kathīr said: “Whoever interprets the people as Persia and Byzantium: al-Ṣiddīq is the one who prepared the armies against them, and the completion of their affair was at the hand of ʿUmar and ʿUthmān, and they are two branches of al-Ṣiddīq.” And He, Exalted is He, said: “Allah has promised those of you who believe and do righteous deeds that He will surely make them successors in the earth” [al-Nūr: 55] the verse. Ibn Kathīr said: “This verse applies to the caliphate of al-Ṣiddīq.” And Ibn Abī Ḥātim narrated in his Tafsīr from ʿAbd al-Raḥmān b. ʿAbd al-Ḥamīd al-Mahrī, he said: “The authority of Abū Bakr and ʿUmar is in the Book of Allah. Allah, Exalted is He, says: ‘Allah has promised those of you who believe and do righteous deeds that He will surely make them successors in the earth’ [al-Nūr: 55].” And al-Khaṭīb narrated from Abū Bakr b. ʿAyyāsh, he said: “Abū Bakr al-Ṣiddīq is the caliph of the Messenger of Allah ﷺ in the Qurʾān, because Allah, Exalted is He, says: ‘For the poor emigrants’ until His saying: ‘Those are the truthful’ [al-Ḥashr: 8]. Whoever He called truthful cannot lie. They said: ‘O Caliph of the Messenger of Allah.’” Ibn Kathīr said: “A good inference.” And al-Bayhaqī narrated from al-Zaʿfarānī, he said: “I heard al-Shāfiʿī say: The people unanimously agreed upon the caliphate of Abū Bakr. That is because the people were in dire need after the Messenger of Allah ﷺ and they found no one under the surface of the sky better than Abū Bakr, so they entrusted him with their necks.” And Asad al-Sunnah narrated in his Faḍāʾil from Muʿāwiyah b. Qurrah, he said: “The Companions of the Messenger of Allah ﷺ did not doubt that Abū Bakr was the caliph of the Messenger of Allah ﷺ. They did not call him anything except the Caliph of the Messenger of Allah ﷺ, and they would not agree upon error or misguidance.” And al-Ḥākim narrated and authenticated it from Abū Masʿūd ؓ, he said: “Whatever the Muslims see as good is good with Allah, and whatever the Muslims see as evil is evil with Allah. The Companions all saw fit to appoint Abū Bakr as successor.”

3. Tarikh (al-Tabari) 1800No grade recorded

   حَدِيثُ السَّقِيفَةِ وَخِلَافَةُ أَبِي بَكْرٍ - ؓ وَأَرْضَاهُ   - لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ اجْتَمَعَ الْأَنْصَارُ فِي سَقِيفَةِ بَنِي سَاعِدَةَ لِيُبَايِعُوا سَعْدَ بْنَ عُبَادَةَ، فَبَلَغَ ذَلِكَ أَبَا بَكْرٍ، فَأَتَاهُمْ وَمَعَهُ عُمَرُ وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، فَقَالَ: مَا هَذَا ؟ فَقَالُوا: مِنَّا أَمِيرٌ، وَمِنْكُمْ أَمِيرٌ. فَقَالَ أَبُو بَكْرٍ: مِنَّا الْأُمَرَاءُ، وَمِنْكُمُ الْوُزَرَاءُ. ثُمَّ قَالَ أَبُو بَكْرٍ: قَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ عُمَرَ وَأَبِي عُبَيْدَةَ أَمِينُ هَذِهِ الْأُمَّةِ. فَقَالَ عُمَرُ: أَيُّكُمْ يَطِيبُ نَفْسًا أَنْ يَخْلُفَ قَدَمَيْنِ قَدَّمَهُمَا النَّبِيُّ ﷺ ؟ فَبَايَعَهُ عُمَرُ وَبَايَعَهُ النَّاسُ...وَقَالَ ابْنُ عَبَّاسٍ: كُنْتُ أُقْرِئُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ الْقُرْآنَ، فَحَجَّ عُمَرُ وَحَجَجْنَا مَعَهُ، فَقَالَ لِي عَبْدُ الرَّحْمَنِ: شَهِدْتُ أَمِيرَ الْمُؤْمِنِينَ الْيَوْمَ بِمِنًى، وَقَالَ لَهُ رَجُلٌ: سَمِعْتُ فُلَانًا يَقُولُ: لَوْ مَاتَ عُمَرُ لَبَايَعْتُ فُلَانًا، فَقَالَ عُمَرُ: إِنِّي لَقَائِمٌ الْعَشِيَّةَ فِي النَّاسِ أُحَذِّرُهُمْ هَؤُلَاءِ الرَّهْطَ الَّذِينَ يُرِيدُونَ أَنْ يَغْتَصِبُوا النَّاسَ أَمْرَهُمْ. قَالَ: فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ الْمَوْسِمَ يَجْمَعُ رِعَاعَ النَّاسِ وَغَوْغَاءَهُمْ، وَهُمُ الَّذِينَ يَغْلِبُونَ عَلَى مَجْلِسِكَ، وَأَخَافُ أَنْ تَقُولَ مَقَالَةً لَا يَعُوهَا وَلَا يَحْفَظُوهَا وَيَطَّيَّرُوا بِهَا، وَلَكِنْ أَمْهِلْ حَتَّى تَقْدَمَ الْمَدِينَةِ، وَتَخْلُصَ بِأَصْحَابِ رَسُولِ اللَّهِ ﷺ فَتَقُولَ مَا قُلْتَ، فَيَعُوا مَقَالَتَكَ. فَقَالَ: وَاللَّهِ لَأَقُومَنَّ بِهَا أَوَّلَ مَقَامٍ أَقُومُهُ بِالْمَدِينَةِ. قَالَ: فَلَمَّا قَدِمْتُ الْمَدِينَةَ هَجَرْتُ يَوْمَ الْجُمُعَةِ لِحَدِيثِ عَبْدِ الرَّحْمَنِ، فَلَمَّا جَلَسَ عُمَرُ عَلَى الْمِنْبَرِ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ بَعْدَ أَنْ ذَكَرَ الرَّجْمَ وَمَا نُسِخَ مِنَ الْقُرْآنِ فِيهِ: إِنَّهُ بَلَغَنِي أَنَّ قَائِلًا مِنْكُمْ يَقُولُ: لَوْ مَاتَ أَمِيرُ الْمُؤْمِنِينَ بَايَعْتُ فُلَانًا، فَلَا يَغُرَّنَّ امْرَأً أَنْ يَقُولَ: إِنَّ بَيْعَةَ أَبِي بَكْرٍ كَانَتْ فِتْنَةً، فَقَدْ كَانَتْ كَذَلِكَ وَلَكِنَّ اللَّهَ وَقَى شَرَّهَا، وَلَيْسَ مِنْكُمْ مَنْ تُقْطَعُ إِلَيْهِ الْأَعْنَاقُ مِثْلُ أَبِي بَكْرٍ، وَإِنَّهُ كَانَ خَيْرَنَا حِينَ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَإِنَّ عَلِيًّا وَالزُّبَيْرَ وَمَنْ مَعَهُمَا تَخَلَّفُوا عَنَّا فِي بَيْتِ فَاطِمَةَ، وَتَخَلَّفَ عَنَّا الْأَنْصَارُ، وَاجْتَمَعَ الْمُهَاجِرُونَ إِلَى أَبِي بَكْرٍ، فَقُلْتُ لَهُ: انْطَلِقْ بِنَا إِلَى إِخْوَانِنَا مِنَ الْأَنْصَارِ، فَانْطَلَقْنَا نَحْوَهُمْ، فَلَقِيَنَا رَجُلَانِ صَالِحَانِ مِنَ الْأَنْصَارِ، أَحَدُهُمَا عُوَيْمُ بْنُ سَاعِدَةَ، وَالثَّانِي مَعْنُ بْنُ عَدِيٍّ، فَقَالَا لَنَا: ارْجِعُوا اقْضُوا أَمْرَكُمْ بَيْنَكُمْ. قَالَ: فَأَتَيْنَا الْأَنْصَارَ وَهُمْ مُجْتَمِعُونَ فِي سَقِيفَةِ بَنِي سَاعِدَةَ وَبَيْنَ أَظْهُرِهُمْ رَجُلٌ مُزَمَّلٌ، قُلْتُ: مَنْ هَذَا ؟ قَالُوا: سَعْدُ بْنُ عُبَادَةَ وَجِعٌ، فَقَامَ رَجُلٌ مِنْهُمْ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَقَالَ: أَمَّا بَعْدُ، فَنَحْنُ الْأَنْصَارُ، وَكَتِيبَةُ الْإِسْلَامِ، وَأَنْتُمْ يَا مَعْشَرَ قُرَيْشٍ رَهْطٌ بَيْنَنَا، وَقَدْ دَفَّتْ إِلَيْنَا دَافَّةٌ مِنْ قَوْمِكُمْ، فَإِذَا هُمْ يُرِيدُونَ أَنْ يَغْصِبُونَا الْأَمْرَ. فَلَمَّا سَكَتَ وَكُنْتُ قَدْ زَوَّرْتُ فِي نَفْسِي مَقَالَةً أَقُولُهَا بَيْنَ يَدَيْ أَبِي بَكْرٍ، فَلَمَّا أَرَدْتُ أَنْ أَتَكَلَّمَ قَالَ أَبُو بَكْرٍ: عَلَى رِسْلِكَ ! فَقَامَ فَحَمِدَ اللَّهَ، وَمَا تَرَكَ شَيْئًا كُنْتُ زَوَّرْتُ فِي نَفْسِي إِلَّا جَاءَ بِهِ أَوْ بِأَحْسَنَ مِنْهُ، وَقَالَ: يَا مَعْشَرَ الْأَنْصَارِ، إِنَّكُمْ لَا تَذْكُرُونَ فَضْلًا إِلَّا وَأَنْتُمْ لَهُ أَهْلٌ، وَإِنَّ الْعَرَبَ لَا تَعْرِفُ هَذَا الْأَمْرَ إِلَّا لِقُرَيْشٍ، هُمْ أَوْسَطُ الْعَرَبِ دَارًا وَنَسَبًا، وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ. وَأَخَذَ بِيَدِي وَبِيَدِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، وَإِنِّي وَاللَّهِ مَا كَرِهْتُ مِنْ كَلَامِهِ كَلِمَةً غَيْرَهَا، إِنْ كُنْتُ أُقَدَّمُ فَتُضْرَبُ عُنُقِي فِيمَا لَا يُقَرِّبُنِي إِلَى إِثْمٍ، أَحَبَّ إِلَيَّ مِنْ أَنْ أُؤَمَّرَ عَلَى قَوْمٍ فِيهِمْ أَبُو بَكْرٍ. فَلَمَّا قَضَى أَبُو بَكْرٍ كَلَامَهُ قَامَ مِنْهُمْ رَجُلٌ فَقَالَ: أَنَا جُذَيْلُهَا الْمُحَكَّكُ، وَعُذَيْقُهَا الْمُرَجَّبُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ. وَارْتَفَعَتِ الْأَصْوَاتُ وَاللَّغَطُ، فَلَمَّا خِفْتُ الِاخْتِلَافَ قُلْتُ لِأَبِي بَكْرٍ: ابْسُطْ يَدَكَ أُبَايِعْكَ، فَبَسَطَ يَدَهُ فَبَايَعْتُهُ وَبَايَعَهُ النَّاسُ، ثُمَّ نَزَوْنَا عَلَى سَعْدِ بْنِ عُبَادَةَ، فَقَالَ قَائِلُهُمْ: قَتَلْتُمْ سَعْدًا. فَقُلْتُ: قَتَلَ اللَّهُ سَعْدًا. وَإِنَّا وَاللَّهِ مَا وَجَدْنَا أَمْرًا هُوَ أَقْوَى مِنْ بَيْعَةِ أَبِي بَكْرٍ، خَشِيتُ إِنْ فَارَقْتُ الْقَوْمَ وَلَمْ تَكُنْ بَيْعَةٌ أَنْ يُحْدِثُوا بَعْدَنَا بَيْعَةً، فَإِمَّا أَنْ نُتَابِعَهُمْ عَلَى مَا لَا نَرْضَى بِهِ، وَإِمَّا أَنْ نُخَالِفَهُمْ فَيَكُونُ فَسَادًا. البيعة العامة وخطبة عمر وأبي بكر قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ: حَدَّثَنِي الزُّهْرِيُّ، حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ قَالَ: لَمَّا بُويِعَ أَبُو بَكْرٍ فِي السَّقِيفَةِ وَكَانَ الْغَدُ، جَلَسَ أَبُو بَكْرٍ عَلَى الْمِنْبَرِ، فَقَامَ عُمَرُ فَتَكَلَّمَ قَبْلَ أَبِي بَكْرٍ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، إِنِّي قَدْ قُلْتُ لَكُمْ بِالْأَمْسِ مَقَالَةً مَا كَانَتْ مِمَّا وَجَدْتُهَا فِي كِتَابِ اللَّهِ، وَلَا كَانَتْ عَهْدًا عَهِدَهُ إِلَيَّ رَسُولُ اللَّهِ ﷺ، وَلَكِنِّي قَدْ كُنْتُ أَرَى أَنَّ رَسُولَ اللَّهِ ﷺ سَيُدَبِّرُ أَمْرَنَا - يَقُولُ: يَكُونُ آخِرَنَا - وَإِنَّ اللَّهَ قَدْ أَبْقَى فِيكُمْ كِتَابَهُ الَّذِي بِهِ هَدَى رَسُولَ اللَّهِ ﷺ، فَإِنِ اعْتَصَمْتُمْ بِهِ هَدَاكُمُ اللَّهُ لِمَا كَانَ هَدَاهُ لَهُ، وَإِنَّ اللَّهَ قَدْ جَمَعَ أَمْرَكُمْ عَلَى خَيْرِكُمْ ; صَاحِبِ رَسُولِ اللَّهِ ﷺ وَثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ، فَقُومُوا فَبَايِعُوهُ. فَبَايَعَ النَّاسُ أَبَا بَكْرٍ بَيْعَةَ الْعَامَّةِ بَعْدَ بَيْعَةِ السَّقِيفَةِ، ثُمَّ تَكَلَّمَ أَبُو بَكْرٍ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِالَّذِي هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَإِنِّي قَدْ وُلِّيتُ عَلَيْكُمْ وَلَسْتُ بِخَيْرِكُمْ، فَإِنْ أَحْسَنْتُ فَأَعِينُونِي، وَإِنْ أَسَأْتُ فَقَوِّمُونِي، الصِّدْقُ أَمَانَةٌ، وَالْكَذِبُ خِيَانَةٌ، وَالضَّعِيفُ فِيكُمْ قَوِيٌّ عِنْدِي حَتَّى أُرِيحَ عَلَيْهِ حَقَّهُ، إِنْ شَاءَ اللَّهُ، وَالْقَوِيُّ فِيكُمْ ضَعِيفٌ حَتَّى آخُذَ الْحَقَّ مِنْهُ، إِنْ شَاءَ اللَّهُ، لَا يَدْعُ قَوْمٌ الْجِهَادَ فِي سَبِيلِ اللَّهِ إِلَّا ضَرَبَهُمُ اللَّهُ بِالذُّلِّ، وَلَا تَشِيعُ الْفَاحِشَةُ فِي قَوْمٍ إِلَّا عَمَّهُمُ اللَّهُ بِالْبَلَاءِ، أَطِيعُونِي مَا أَطَعْتُ اللَّهَ وَرَسُولَهُ، فَإِذَا عَصَيْتُ اللَّهَ وَرَسُولَهُ، فَلَا طَاعَةَ لِي عَلَيْكُمْ، قُومُوا إِلَى صَلَاتِكُمْ يَرْحَمْكُمُ اللَّهُ. وَهَذَا إِسْنَادٌ صَحِيحٌ. وَقَدِ اتَّفَقَ الصَّحَابَةُ، ؓ، عَلَى بَيْعَةِ الصِّدِّيقِ  فِي ذَلِكَ الْوَقْتِ، حَتَّى عَلِيُّ بْنُ أَبِي طَالِبٍ وَالزُّبَيْرُ بْنُ الْعَوَّامِ، ؓ وَأَرْضَاهُمَا، وَالدَّلِيلُ عَلَى ذَلِكَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قُبِضَ رَسُولُ اللَّهِ ﷺ، وَاجْتَمَعَ النَّاسُ فِي دَارِ سَعْدِ بْنِ عُبَادَةَ، وَفِيهِمْ أَبُو بَكْرٍ وَعُمَرُ. قَالَ: فَقَامَ خَطِيبُ الْأَنْصَارِ فَقَالَ: أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ مِنَ الْمُهَاجِرِينَ، وَخَلِيفَتَهُ مِنَ الْمُهَاجِرِينَ، وَنَحْنُ كُنَّا أَنْصَارَ رَسُولِ اللَّهِ ﷺ، فَنَحْنُ أَنْصَارُ خَلِيفَتِهِ، كَمَا كُنَّا أَنْصَارَهُ. قَالَ: فَقَامَ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ: صَدَقَ قَائِلُكُمْ، وَلَوْ قُلْتُمْ غَيْرَ هَذَا لَمْ نُتَابِعْكُمْ. فَأَخَذَ بِيَدِ أَبِي بَكْرٍ، وَقَالَ: هَذَا صَاحِبُكُمْ فَبَايِعُوهُ. فَبَايَعَهُ عُمَرُ، وَبَايَعَهُ الْمُهَاجِرُونَ وَالْأَنْصَارُ، قَالَ: فَصَعِدَ أَبُو بَكْرٍ الْمِنْبَرَ، فَنَظَرَ فِي وُجُوهِ الْقَوْمِ، فَلَمْ يَرَ الزُّبَيْرَ. قَالَ: فَدَعَا بِالزُّبَيْرِ فَجَاءَ، قَالَ: قُلْتُ: ابْنُ عَمَّةِ رَسُولِ اللَّهِ ﷺ وَحِوَارِيُّهُ، أَرَدْتَ أَنْ تَشُقَّ عَصَا الْمُسْلِمِينَ ؟ ! قَالَ: لَا تَثْرِيبَ يَا خَلِيفَةَ رَسُولِ اللَّهِ. فَقَامَ فَبَايَعَهُ، ثُمَّ نَظَرَ فِي وُجُوهِ الْقَوْمِ فَلَمْ يَرِ عَلِيًّا، فَدَعَا بِعَلِيِّ بْنِ أَبِي طَالِبٍ، فَجَاءَ فَقَالَ: قُلْتَ: ابْنُ عَمِّ رَسُولِ اللَّهِ ﷺ وَخَتَنُهُ عَلَى ابْنَتِهِ، أَرَدْتَ أَنْ تَشُقَّ عَصَا الْمُسْلِمِينَ ؟ ! قَالَ: لَا تَثْرِيبَ يَا خَلِيفَةَ رَسُولِ اللَّهِ. فَبَايَعَهُ. هَذَا أَوْ مَعْنَاهُ. قَالَ الْحَافِظُ أَبُو عَلِيٍّ النَّيْسَابُورِيُّ: سَمِعْتُ ابْنَ خُزَيْمَةَ يَقُولُ: جَاءَنِي مُسْلِمُ بْنُ الْحَجَّاجِ، فَسَأَلَنِي عَنْ هَذَا الْحَدِيثِ، فَكَتَبْتُهُ لَهُ فِي رُقْعَةٍ وَقَرَأْتُ عَلَيْهِ، فَقَالَ: هَذَا حَدِيثٌ يُسَاوِي بَدَنَةً. فَقُلْتُ: يَسْوَى بَدَنَةً ؟ ! بَلْ هَذَا يَسْوَى بَدْرَةً. وَعَنْ سَعْدِ بْنِ إِبْرَاهِيمَ، حَدَّثَنِي أَبِي، أَنَّ أَبَاهُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ كَانَ مَعَ عُمَرَ، وَأَنَّ مُحَمَّدَ بْنَ مَسْلَمَةَ كَسَرَ سَيْفَ الزُّبَيْرِ، ثُمَّ خَطَبَ أَبُو بَكْرٍ، وَاعْتَذَرَ إِلَى النَّاسِ، وَقَالَ: وَاللَّهِ مَا كُنْتُ حَرِيصًا عَلَى الْإِمَارَةِ يَوْمًا وَلَا لَيْلَةً، وَلَا سَأَلْتُهَا اللَّهَ فِي سِرٍّ وَلَا عَلَانِيَةٍ. فَقَبِلَ الْمُهَاجِرُونَ مَقَالَتَهُ، وَقَالَ عَلِيٌّ وَالزُّبَيْرُ: مَا غَضِبْنَا إِلَّا لِأَنَّنَا أُخِّرْنَا عَنِ الْمَشُورَةِ، وَإِنَّا نَرَى أَبَا بَكْرٍ أَحَقَّ النَّاسِ بِهَا بَعْدَ رَسُولِ اللَّهِ ﷺ، إِنَّهُ لَصَاحِبُ الْغَارِ، وَإِنَّا لَنَعَرِفُ شَرَفَهُ وَخَيْرَهُ، وَلَقَدْ أَمَرَهُ رَسُولُ اللَّهِ ﷺ بِالصَّلَاةِ بِالنَّاسِ وَهُوَ حَيٌّ، وَهَذَا اللَّائِقُ بَعَلِيٍّ، ؓ، وَالَّذِي تَدُلُّ عَلَيْهِ الْآثَارُ ; مِنْ شُهُودِهِ مَعَهُ الصَّلَوَاتِ، وَخُرُوجِهِ مَعَهُ إِلَى ذِي الْقَصَّةِ بَعْدَ مَوْتِ رَسُولِ اللَّهِ ﷺ، وَبَذْلِهِ لَهُ النَّصِيحَةَ وَالْمَشُورَةَ بَيْنَ يَدَيْهِ، وَأَمَّا مَا يَأْتِي مِنْ مُبَايَعَتِهِ إِيَّاهُ بَعْدَ مَوْتِ فَاطِمَةَ - وَقَدْ مَاتَتْ بَعْدَ أَبِيهَا، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، بِسِتَّةِ أَشْهُرٍ - فَذَلِكَ مَحْمُولٌ عَلَى أَنَّهَا بَيْعَةٌ ثَانِيَةٌ أَزَالَتْ مَا كَانَ قَدْ وَقَعَ مِنْ وَحْشَةٍ بِسَبَبِ الْكَلَامِ فِي الْمِيرَاثِ، وَمَنْعِهِ إِيَّاهُمْ ذَلِكَ بِالنَّصِّ عَنْ رَسُولِ اللَّهِ ﷺ فِي قَوْلِهِ: " لَا نُورَثُ، مَا تَرَكَنَا فَهُوَ صَدَقَةٌ ".

   ✧ The Ḥadīth of the Saqīfah and the Caliphate of Abū Bakr — ؓ and grant him contentment — When the Messenger of Allah ﷺ died, the Anṣār gathered in the Saqīfah of Banū Sāʿidah to pledge allegiance to Saʿd b. ʿUbādah. This reached Abū Bakr, so he came to them with ʿUmar and Abū ʿUbaydah b. al-Jarrāḥ. He said: "What is this?" They said: "From us an amīr, and from you an amīr." Abū Bakr said: "From us are the commanders, and from you are the ministers." Then Abū Bakr said: "I am pleased for you with one of these two men: ʿUmar and Abū ʿUbaydah, the trustee of this ummah." ʿUmar said: "Which of you would willingly succeed two feet that the Prophet ﷺ placed forward?" So ʿUmar pledged allegiance to him, and the people pledged allegiance to him... Ibn ʿAbbās said: I was teaching ʿAbd al-Raḥmān b. ʿAwf the Qurʾān. ʿUmar performed the Ḥajj and we performed it with him. ʿAbd al-Raḥmān said to me: "I witnessed the Commander of the Believers today at Minā. A man said to him: 'I heard so-and-so say: If ʿUmar died, I would pledge allegiance to so-and-so.' ʿUmar said: 'I will stand before the people this evening and warn them against that group who want to usurp the people's affair.'" He said: So I said: "O Commander of the Believers, the pilgrimage season gathers the rabble and mob of the people, and they are the ones who dominate your gathering. I fear that you will say something they will not understand, will not preserve, and will take as an evil omen. But wait until you reach Madinah, where you will be alone with the Companions of the Messenger of Allah ﷺ, so say what you have to say, and they will understand your words." He said: "By Allah, I will certainly stand with it in the first place I stand in Madinah." He said: When I arrived in Madinah, I went early on Friday to hear ʿAbd al-Raḥmān's report. When ʿUmar sat on the pulpit, he praised Allah and extolled Him, then after mentioning stoning and what had been abrogated from the Qurʾān regarding it, he said: "It has reached me that a speaker among you says: 'If the Commander of the Believers died, I would pledge allegiance to so-and-so.' Let no man be deceived by saying that the allegiance to Abū Bakr was a sudden affair (fitnah). It was indeed so, but Allah protected against its evil. There is none among you to whom necks are stretched like Abū Bakr. He was the best of us when the Messenger of Allah ﷺ died. ʿAlī, al-Zubayr, and those with them stayed behind from us in the house of Fāṭimah, and the Anṣār stayed behind from us, while the Muhājirūn gathered around Abū Bakr. I said to him: 'Come with us to our brothers from the Anṣār.' So we went towards them. Two righteous men from the Anṣār met us: one of them was ʿUwaym b. Sāʿidah, and the second was Maʿn b. ʿAdī. They said to us: 'Go back, settle your affair among yourselves.'" He said: So we came to the Anṣār while they were gathered in the Saqīfah of Banū Sāʿidah, and among them was a man wrapped up. I said: "Who is this?" They said: "Saʿd b. ʿUbādah, and he is ill." A man from them stood up, praised Allah and extolled Him, and said: "To proceed: we are the Anṣār and the battalion of Islam, and you, O company of Quraysh, are a small band among us. A group of your people has come to us, and they want to deprive us of the affair." When he fell silent, and I had prepared in my mind a speech to deliver before Abū Bakr, when I wanted to speak, Abū Bakr said: "Gently!" He stood up, praised Allah, and did not leave out anything I had prepared in my mind except that he brought it or something better. He said: "O company of Anṣār, you do not mention a virtue except that you are worthy of it, and the Arabs do not recognize this affair except for Quraysh. They are the middle of the Arabs in abode and lineage. I am pleased for you with one of these two men." He took my hand and the hand of Abū ʿUbaydah b. al-Jarrāḥ. By Allah, I disliked nothing of his speech except that word. If I were to be brought forward and my neck struck for something that does not bring me near to a sin, that would be dearer to me than to be made commander over a people among whom is Abū Bakr. When Abū Bakr finished his speech, a man from them stood up and said: "I am its little trimmed palm trunk, and its little propped-up palm shoot. From us an amīr, and from you an amīr." Voices and clamor rose. When I feared disagreement, I said to Abū Bakr: "Extend your hand so that I may pledge allegiance to you." He extended his hand, and I pledged allegiance to him, and the people pledged allegiance to him. Then we leaped upon Saʿd b. ʿUbādah, and one of them said: "You have killed Saʿd!" I said: "May Allah kill Saʿd." By Allah, we found no matter stronger than the allegiance to Abū Bakr. I feared that if I left the people without an allegiance having taken place, they might make an allegiance after us, and then either we would follow them in what we did not approve, or we would oppose them and that would be corruption. The General Pledge of Allegiance and the Speeches of ʿUmar and Abū Bakr Muḥammad b. Isḥāq b. Yasār said: al-Zuhrī narrated to me: Anas b. Mālik narrated to me, saying: When Abū Bakr was pledged allegiance in the Saqīfah, and the next day came, Abū Bakr sat on the pulpit. ʿUmar stood and spoke before Abū Bakr. He praised Allah and extolled Him as befits Him, then said: "O people, yesterday I said to you a statement that was not from what I found in the Book of Allah, nor was it a covenant that the Messenger of Allah ﷺ entrusted to me. But I thought that the Messenger of Allah ﷺ would manage our affair—meaning, that he would be the last of us. Allah has kept among you His Book, by which He guided the Messenger of Allah ﷺ. If you hold fast to it, Allah will guide you to what He guided him. Allah has united your affair upon the best of you: the Companion of the Messenger of Allah ﷺ and the second of two when they were in the cave. So rise and pledge allegiance to him." So the people pledged allegiance to Abū Bakr with the general pledge after the Saqīfah pledge. Then Abū Bakr spoke, praised Allah and extolled Him as befits Him, then said: "To proceed: O people, I have been put in authority over you, and I am not the best of you. If I do well, help me; and if I do wrong, set me right. Truthfulness is a trust, and lying is a betrayal. The weak among you is strong in my sight until I give him his right, if Allah wills, and the strong among you is weak until I take the right from him, if Allah wills. No people abandon jihād in the path of Allah except that Allah strikes them with humiliation, and no indecency spreads among a people except that Allah spreads affliction among them. Obey me as long as I obey Allah and His Messenger. If I disobey Allah and His Messenger, then you have no obedience to me. Rise to your prayer, may Allah have mercy on you." And this is a sound chain of transmission. The Companions, ؓ, agreed at that time upon the allegiance to al-Ṣiddīq, even ʿAlī b. Abī Ṭālib and al-Zubayr b. al-ʿAwwām, ؓ and grant them contentment. Evidence for that is from Abū Saʿīd al-Khudrī, who said: The Messenger of Allah ﷺ passed away, and the people gathered in the house of Saʿd b. ʿUbādah, among them Abū Bakr and ʿUmar. He said: The speaker of the Anṣār stood up and said: "Do you know that the Messenger of Allah ﷺ was from the Muhājirūn, and his successor is from the Muhājirūn? We were the helpers of the Messenger of Allah ﷺ, so we are the helpers of his successor, just as we were his helpers." He said: ʿUmar b. al-Khaṭṭāb stood up and said: "Your speaker has spoken the truth. Had you said otherwise, we would not have followed you." He took the hand of Abū Bakr and said: "This is your companion, so pledge allegiance to him." So ʿUmar pledged allegiance to him, and the Muhājirūn and the Anṣār pledged allegiance to him. He said: Abū Bakr ascended the pulpit, looked at the faces of the people, and did not see al-Zubayr. He said: He summoned al-Zubayr, and he came. He said: "I said: 'Cousin of the Messenger of Allah ﷺ and his disciple, did you intend to split the staff of the Muslims?!'" He said: "No blame, O successor of the Messenger of Allah." Then he stood and pledged allegiance to him. Then he looked at the faces of the people and did not see ʿAlī. He summoned ʿAlī b. Abī Ṭālib, and he came. He said: "You said: 'Cousin of the Messenger of Allah ﷺ and his son-in-law through his daughter, did you intend to split the staff of the Muslims?!'" He said: "No blame, O successor of the Messenger of Allah." So he pledged allegiance to him. This or its meaning. Al-Ḥāfiẓ Abū ʿAlī al-Naysābūrī said: I heard Ibn Khuzaymah say: Muslim b. al-Ḥajjāj came to me and asked me about this ḥadīth. I wrote it for him on a piece of paper and read it to him. He said: "This is a ḥadīth worth a camel." I said: "Worth a camel?! Rather, this is worth a bag of money." And from Saʿd b. Ibrāhīm: My father narrated to me that his father ʿAbd al-Raḥmān b. ʿAwf was with ʿUmar, and that Muḥammad b. Maslamah broke the sword of al-Zubayr. Then Abū Bakr delivered a speech and apologized to the people, saying: "By Allah, I was never eager for the command for a day or a night, nor did I ask Allah for it in secret or openly." The Muhājirūn accepted his statement, and ʿAlī and al-Zubayr said: "We were not angry except because we were delayed from the consultation. We consider Abū Bakr the most entitled of the people to it after the Messenger of Allah ﷺ. He is indeed the companion of the cave, and we know his honor and his goodness. The Messenger of Allah ﷺ commanded him to lead the people in prayer while he was alive." This is what befits ʿAlī, ؓ, and what the reports indicate: his witnessing the prayers with him, his going out with him to Dhū al-Qaṣṣah after the death of the Messenger of Allah ﷺ, and his offering him sincere counsel and consultation before him. As for what comes later regarding his pledging allegiance to him after the death of Fāṭimah—who died after her father, peace and blessings be upon him, by six months—that is interpreted as a second pledge that removed the estrangement that had occurred because of the discussion about the inheritance and his withholding it from them based on the explicit text from the Messenger of Allah ﷺ in his saying: "We are not inherited from; what we leave behind is charity."

4. Tarikh (al-Tabari) 1801No grade recorded

   فَصْلٌ فِي تَنْفِيذِهِ جَيْشَ أُسَامَةَ بْنِ زَيْدٍ  الَّذِينَ كَانُوا قَدْ أَمَرَهُمْ رَسُولُ اللَّهِ ﷺ بِالْمَسِيرِ إِلَى تُخُومِ الْبَلْقَاءِ مِنَ الشَّامِ، حَيْثُ قُتِلَ زَيْدُ بْنُ حَارِثَةَ وَجَعْفَرٌ وَابْنُ رَوَاحَةَ فَيُغِيرُوا عَلَى تِلْكَ الْأَرَاضِي، فَخَرَجُوا إِلَى الْجُرْفِ فَخَيَّمُوا بِهِ، وَكَانَ فِيهِمْ عُمَرُ بْنُ الْخَطَّابِ - وَيُقَالُ وَأَبُو بَكْرٍ الصِّدِّيقُ. فَاسْتَثْنَاهُ رَسُولُ اللَّهِ ﷺ مِنْهُمْ ; لِلصَّلَاةِ - فَلَمَّا ثَقُلَ رَسُولُ اللَّهِ ﷺ أَقَامُوا هُنَالِكَ، فَلَمَّا مَاتَ عَظُمَ الْخُطَبُ وَاشْتَدَّ الْحَالُ وَنَجَمَ النِّفَاقُ بِالْمَدِينَةِ، وَارْتَدَّ مَنِ ارْتَدَّ مِنْ أَحْيَاءِ الْعَرَبِ حَوْلَ الْمَدِينَةِ، وَامْتَنَعَ آخَرُونَ مِنْ أَدَاءِ الزَّكَاةِ إِلَى الصِّدِّيقِ، وَلَمْ تَبْقَ الْجُمُعَةُ تُقَامُ فِي بَلَدٍ سِوَى مَكَّةَ وَالْمَدِينَةِ، وَكَانَتْ جُوَاثَا مِنَ الْبَحْرَيْنِ أَوَّلَ قَرْيَةٍ أَقَامَتِ الْجُمُعَةَ بَعْدَ رُجُوعِ النَّاسِ إِلَى الْحَقِّ، كَمَا فِي " صَحِيحِ الْبُخَارِيِّ " عَنِ ابْنِ عَبَّاسٍ، وَقَدْ كَانَتْ ثَقِيفٌ بِالطَّائِفِ ثَبَتُوا عَلَى الْإِسْلَامِ، لَمْ يَفِرُّوا وَلَا ارْتَدُّوا. وَالْمَقْصُودُ أَنَّهُ لَمَّا وَقَعَتْ هَذِهِ الْأُمُورُ أَشَارَ كَثِيرٌ مِنَ النَّاسِ عَلَى الصِّدِّيقِ أَنْ لَا يُنْفِذَ جَيْشَ أُسَامَةَ لِاحْتِيَاجِهِ إِلَيْهِ فِيمَا هُوَ أَهَمُّ الْآنَ مِمَّا جُهِّزَ بِسَبَبِهِ فِي حَالِ السَّلَامَةِ، وَكَانَ مِنْ جُمْلَةِ مَنْ أَشَارَ بِذَلِكَ عُمَرُ بْنُ الْخَطَّابِ، فَامْتَنَعَ الصِّدِّيقُ مِنْ ذَلِكَ، وَأَبَى أَشَدَّ الْإِبَاءِ إِلَّا أَنْ يُنْفِذَ جَيْشَ أُسَامَةَ، وَقَالَ: وَاللَّهِ لَا أَحُلُّ عُقْدَةً عَقَدَهَا رَسُولُ اللَّهِ ﷺ، وَلَوْ أَنَّ الطَّيْرَ تَخَطَفُنَا، وَالسِّبَاعَ مِنْ حَوْلِ الْمَدِينَةِ، وَلَوْ أَنَّ الْكِلَابَ جَرَّتْ بِأَرْجُلِ أُمَّهَاتِ الْمُؤْمِنِينَ، لَأُجَهِّزَنَّ جَيْشَ أُسَامَةَ. فَجَهَّزَهُ وَأَمَرَ الْحَرَسَ يَكُونُونَ حَوْلَ الْمَدِينَةِ، فَكَانَ خُرُوجُهُ فِي ذَلِكَ الْوَقْتِ مِنْ أَكْبَرِ الْمَصَالِحِ، وَالْحَالَةُ تِلْكَ، فَسَارُوا لَا يَمُرُّونَ بِحَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ إِلَّا أُرْعِبُوا مِنْهُمْ، وَقَالُوا: مَا خَرَجَ هَؤُلَاءِ مِنْ قَوْمٍ إِلَّا وَبِهِمْ مَنَعَةٌ شَدِيدَةٌ. فَغَابُوا أَرْبَعِينَ يَوْمًا، وَيُقَالُ: سَبْعِينَ يَوْمًا. ثُمَّ آبُوا سَالِمِينَ غَانِمِينَ، ثُمَّ رَجَعُوا فَجَهَّزَهُمْ حِينَئِذٍ مَعَ الْأَحْيَاءِ الَّذِينَ أَخْرَجَهُمْ لِقِتَالِ الْمُرْتَدَّةِ، وَمَانِعِي الزَّكَاةِ وَعَنِ الْحَسَنِ الْبَصْرِيِّ، أَنَّ أَبَا بَكْرٍ لَمَّا صَمَّمَ عَلَى تَجْهِيزِ جَيْشِ أُسَامَةَ قَالَ بَعْضُ الْأَنْصَارِ لِعُمَرَ: قُلْ لَهُ فَلْيُؤَمِّرْ عَلَيْنَا غَيْرَ أُسَامَةَ. فَذَكَرَ لَهُ عُمَرُ ذَلِكَ، فَيُقَالُ: إِنَّهُ أَخَذَ بِلِحْيَتِهِ وَقَالَ: ثَكِلَتْكَ أُمُّكَ يَا ابْنَ الْخَطَّابِ، أَأُؤَمِّرُ غَيْرَ أَمِيرِ رَسُولِ اللَّهِ ﷺ ؟ ! ثُمَّ نَهَضَ بِنَفْسِهِ إِلَى الْجُرْفِ فَاسْتَعْرَضَ جَيْشَ أُسَامَةَ وَأَمَرَهُمْ بِالْمَسِيرِ، وَسَارَ مَعَهُمْ مَاشِيًا، وَأُسَامَةُ رَاكِبًا، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ يَقُودُ بِرَاحِلَةِ الصِّدِّيقِ، فَقَالَ أُسَامَةُ يَا خَلِيفَةَ رَسُولِ اللَّهِ، إِمَّا أَنْ تَرْكَبَ وَإِمَّا أَنْ أَنْزِلَ. فَقَالَ: وَاللَّهَ لَسْتَ بِنَازِلٍ وَلَسْتُ بِرَاكِبٍ. ثُمَّ اسْتَطْلَقَ الصِّدِّيقُ مِنْ أُسَامَةَ عُمَرَ بْنَ الْخَطَّابِ - وَكَانَ مُكْتَتَبًا فِي جَيْشِهِ - فَأَطْلَقَهُ لَهُ، فَلِهَذَا كَانَ عُمَرُ لَا يَلْقَاهُ بَعْدَ ذَلِكَ إِلَّا قَالَ: السَّلَامُ عَلَيْكَ أَيُّهَا الْأَمِيرُ. وَقَالَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ بسنده عَنْ عَاصِمِ بْنِ عَدِيٍّ قَالَ: نَادَى مُنَادِي أَبِي بَكْرٍ مِنَ الْغَدِ مِنْ مُتَوَفَّى رَسُولِ اللَّهِ ﷺ: لِيَتِمَّ بَعْثُ أُسَامَةَ، أَلَا لَا يَبْقَيَنَّ بِالْمَدِينَةِ أَحَدٌ مِنْ جُنْدِ أُسَامَةَ إِلَّا خَرَجَ إِلَى عَسْكَرِهِ بِالْجُرْفِ. وَقَامَ أَبُو بَكْرٍ فِي النَّاسِ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَقَالَ: أَيُّهَا النَّاسُ، إِنَّمَا أَنَا مِثْلُكُمْ، وَإِنِّي لَا أَدْرِي لَعَلَّكُمْ سَتُكَلِّفُونَنِي مَا كَانَ رَسُولُ اللَّهِ ﷺ يُطِيقُ، إِنَّ اللَّهَ اصْطَفَى مُحَمَّدًا عَلَى الْعَالَمِينَ، وَعَصَمَهُ مِنَ الْآفَاتِ، وَإِنَّمَا أَنَا مُتَّبِعٌ وَلَسْتُ بِمُبْتَدِعٍ، فَإِنِ اسْتَقَمْتُ فَتَابِعُونِي، وَإِنْ زِغْتُ فَقَوِّمُونِي، وَإِنَّ رَسُولَ اللَّهِ ﷺ قُبِضَ وَلَيْسَ أَحَدٌ مِنْ هَذِهِ الْأُمَّةِ يَطْلُبُهُ بِمَظْلِمَةٍ ; ضَرْبَةِ سَوْطٍ فَمَا دُونَهَا، وَإِنَّ لِي شَيْطَانًا يَعْتَرِينِي، فَإِذَا أَتَانِي فَاجْتَنِبُونِي، لَا أُؤَثِّرُ فِي أَشْعَارِكُمْ وَأَبْشَارِكُمْ، وَإِنَّكُمْ تَغْدُونَ وَتَرُوحُونَ فِي أَجَلٍ قَدْ غُيِّبَ عَنْكُمْ عِلْمُهُ، وَإِنِ اسْتَطَعْتُمْ أَنْ لَا يَمْضِيَ إِلَّا وَأَنْتُمْ فِي عَمَلٍ صَالِحٍ فَافْعَلُوا، وَلَنْ تَسْتَطِيعُوا ذَلِكَ إِلَّا بِاللَّهِ، وَسَابِقُوا فِي مَهْلِ آجَالِكُمْ مِنْ قَبْلِ أَنْ تُسْلِمَكُمْ آجَالُكُمْ إِلَى انْقِطَاعِ الْأَعْمَالِ، فَإِنَّ قَوْمًا نَسُوا آجَالَهُمْ وَجَعَلُوا أَعْمَالَهُمْ لِغَيْرِهِمْ، فَإِيَّاكُمْ أَنْ تَكُونُوا أَمْثَالَهُمْ، الْجِدَّ الْجِدَّ، النَّجَاءَ النَّجَاءَ، الْوَحَا الْوَحَا، فَإِنَّ وَرَاءَكُمْ طَالِبًا حَثِيثًا، وَأَجَلًا مَرُّهُ سَرِيعٌ، احْذَرُوا الْمَوْتَ، وَاعْتَبِرُوا بِالْآبَاءِ وَالْأَبْنَاءِ وَالْإِخْوَانِ، وَلَا تَغْبِطُوا الْأَحْيَاءَ إِلَّا بِمَا تَغْبِطُونَ بِهِ الْأَمْوَاتَ. قَالَ: وَقَامَ أَيْضًا فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: إِنَّ اللَّهَ، عَزَّ وَجَلَّ، لَا يَقْبَلُ مِنَ الْأَعْمَالِ إِلَّا مَا أُرِيدَ بِهِ وَجْهَهُ، فَأَرِيدُوا اللَّهَ بِأَعْمَالِكُمْ، فَأَيَّمَا أَخْلَصْتُمْ لِلَّهِ مِنَ الْأَعْمَالِ، فَطَاعَةً أَتَيْتُمُوهَا، وَحَظًّا ظَفِرْتُمْ بِهِ، وَضَرَائِبَ أَدَّيْتُمُوهَا، وَسَلَفًا قَدَّمْتُمُوهُ مِنْ أَيَّامٍ فَانِيَةٍ لِأُخْرَى بَاقِيَةٍ لِحِينِ فَقْرِكُمْ وَحَاجَتِكُمْ، اعْتَبَرُوا عِبَادَ اللَّهِ بِمَنْ مَاتَ مِنْكُمْ، وَتَفَكَّرُوا فِيمَنْ كَانَ قَبْلَكُمْ، أَيْنَ كَانُوا أَمْسِ ؟ وَأَيْنَ هُمُ الْيَوْمَ ؟ أَيْنَ الْجَبَّارُونَ ؟ أَيْنَ الَّذِينَ كَانَ لَهُمْ ذِكْرُ الْقِتَالِ وَالْغَلَبَةِ فِي مَوَاطِنِ الْحُرُوبِ ؟ ! قَدْ تَضَعْضَعَ بِهِمُ الدَّهْرُ، وَصَارُوا رَمِيمًا، قَدْ تُرِكَتْ عَلَيْهِمُ الْقَالَاتُ، الْخَبِيثَاتُ لِلْخَبِيثَيْنِ، وَالْخِبِّيثُونَ لِلْخَبِيثَاتِ، وَأَيْنَ الْمُلُوكُ الَّذِينَ أَثَارُوا الْأَرْضَ وَعَمَرُوهَا ؟ ! قَدْ بَعُدُوا وَنُسِيَ ذِكْرُهُمْ، وَصَارُوا كَلَا شَيْءٍ إِلَّا أَنَّ اللَّهَ، عَزَّ وَجَلَّ، قَدْ أَبْقَى عَلَيْهِمُ التَّبِعَاتِ، وَقَطَعَ عَنْهُمُ الشَّهَوَاتِ، وَمَضَوْا وَالْأَعْمَالُ أَعْمَالُهُمْ، وَالدُّنْيَا دُنْيَا غَيْرِهِمْ، وَبَقِينَا خَلَفًا بَعْدَهُمْ، فَإِنْ نَحْنُ اعْتَبَرْنَا بِهِمْ نَجَوْنَا، وَإِنِ اغْتَرَرْنَا بِهِمْ كُنَّا مَثَلَهُمْ، أَيْنَ الْوِضَاءُ الْحَسَنَةُ وُجُوهُهُمْ، الْمُعْجَبُونَ بِشَبَابِهِمْ ؟ ! صَارُوا تُرَابًا، وَصَارَ مَا فَرَّطُوا فِيهِ حَسْرَةً عَلَيْهِمْ، أَيْنَ الَّذِينَ بَنَوُا الْمَدَائِنَ وَحَصَّنُوهَا بِالْحَوَائِطِ، وَجَعَلُوا فِيهَا الْأَعَاجِيبَ ؟ ! قَدْ تَرَكُوهَا لِمَنْ خَلْفَهُمْ، فَتِلْكَ مَسَاكِنُهُمْ خَاوِيَةً، وَهُمْ فِي ظُلُمَاتِ الْقُبُورِ، هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا ؟ أَيْنَ مَنْ تَعْرِفُونَ مِنْ آبَائِكُمْ وَإِخْوَانِكُمْ ؟ ! قَدِ انْتَهَتْ بِهِمْ آجَالُهُمْ، فَوَرَدُوا عَلَى مَا قَدَّمُوا فَحَلُّوا عَلَيْهِ، وَأَقَامُوا لِلشِّقْوَةِ أَوِ السَّعَادَةِ فِيمَا بَعْدَ الْمَوْتِ، أَلَا إِنَّ اللَّهَ لَا شَرِيكَ لَهُ، لَيْسَ بَيْنَهُ وَبَيْنَ أَحَدٍ مِنْ خَلْقِهِ سَبَبٌ يُعْطِيهِ بِهِ خَيْرًا، وَلَا يَصْرِفُ بِهِ عَنْهُ سُوءًا، إِلَّا بِطَاعَتِهِ وَاتِّبَاعِ أَمْرِهِ، وَاعْلَمُوا أَنَّكُمْ عَبِيدٌ مَدِينُونَ، وَأَنَّ مَا عِنْدَهُ لَا يُدْرَكُ إِلَّا بِطَاعَتِهِ، أَمَا إِنَّهُ لَا خَيْرَ بِخَيْرٍ بَعْدَهُ النَّارُ، وَلَا شَرَّ بَشَرٍ بَعْدَهُ الْجَنَّةُ.

   ✧ A section on his dispatch of the army of Usāmah b. Zayd Those whom the Messenger of God ﷺ had commanded to march to the borders of al-Balqāʾ in Syria, where Zayd b. Ḥārithah, Jaʿfar, and Ibn Rawāḥah were killed, so that they might raid those lands. They went out to al-Jurf and encamped there. Among them was ʿUmar b. al-Khaṭṭāb — and it is said also Abū Bakr al-Ṣiddīq. The Messenger of God ﷺ had exempted him from among them for the prayer. When the Messenger of God ﷺ fell gravely ill, they remained there. When he died, matters became grave, the situation grew severe, hypocrisy appeared in Madinah, some of the Arab tribes around Madinah apostatized, and others withheld the zakāh from al-Ṣiddīq. The Friday prayer was no longer established in any town except Makkah and Madinah. Juwāthā in al-Baḥrayn was the first village to establish the Friday prayer after the people returned to the truth, as in Ṣaḥīḥ al-Bukhārī from Ibn ʿAbbās. Thaqīf in al-Ṭāʾif had remained firm upon Islam; they neither fled nor apostatized. The point is that when these things occurred, many people advised al-Ṣiddīq not to dispatch the army of Usāmah because he needed it for what was more important now than the purpose for which it had been prepared in a time of security. Among those who advised that was ʿUmar b. al-Khaṭṭāb. Al-Ṣiddīq refused that and adamantly insisted on dispatching the army of Usāmah. He said: By God, I will not loosen a bond that the Messenger of God ﷺ tied, even if the birds snatch us away and the beasts surround Madinah, and even if the dogs drag the legs of the Mothers of the Believers. I will certainly equip the army of Usāmah. So he equipped it and ordered guards to be around Madinah. His going out at that time, in those circumstances, was one of the greatest benefits. They marched and did not pass by any tribe of the Arabs but that they were terrified of them. They said: These men have not come out from a people except that they possess strong might. They were absent forty days — and it is said seventy days — then returned safe and laden with spoils. Then they came back and he equipped them at that time along with the tribes whom he sent out to fight the apostates and those who withheld the zakāh. From al-Ḥasan al-Baṣrī: When Abū Bakr resolved to equip the army of Usāmah, some of the Anṣār said to ʿUmar: Tell him to appoint someone other than Usāmah over us. ʿUmar mentioned that to him, and it is said that he seized his beard and said: May your mother lose you, O Ibn al-Khaṭṭāb! Shall I appoint someone other than the commander of the Messenger of God ﷺ? Then he himself went out to al-Jurf, reviewed the army of Usāmah, and ordered them to march. He walked alongside them while Usāmah was mounted, and ʿAbd al-Raḥmān b. ʿAwf led the riding camel of al-Ṣiddīq. Usāmah said: O successor of the Messenger of God, either you ride or I dismount. He said: By God, you will not dismount and I will not ride. Then al-Ṣiddīq requested that Usāmah release ʿUmar b. al-Khaṭṭāb — who was enrolled in his army — and he released him to him. For this reason, ʿUmar would never meet him afterward except that he said: Peace be upon you, O commander. Sayf b. ʿUmar al-Tamīmī said with his chain from ʿĀṣim b. ʿAdī: The crier of Abū Bakr called out on the morrow after the death of the Messenger of God ﷺ: Let the expedition of Usāmah be completed. Indeed, let no one of the army of Usāmah remain in Madinah but that he goes out to his camp at al-Jurf. Abū Bakr stood before the people, praised God and extolled Him, and said: O people, I am only like you, and I do not know — perhaps you will burden me with what the Messenger of God ﷺ was able to bear. God chose Muḥammad above the worlds and protected him from faults. I am only a follower, not an innovator. If I am upright, follow me; and if I deviate, set me straight. The Messenger of God ﷺ passed away while no one of this community was seeking him for an injustice — a whip lash or less. I have a devil that seizes me, so when he comes to me, avoid me, so that I may not affect your hair or your skin. You go forth in the morning and return in the evening within a term whose knowledge has been hidden from you. If you are able not to let it pass except while you are in righteous deeds, then do so. You will not be able to do that except by God. Race within the respite of your appointed times before your appointed times surrender you to the cutting off of deeds. A people forgot their appointed times and made their deeds for others, so beware lest you be like them. Strive, strive! Deliverance, deliverance! Hasten, hasten! Behind you is a swift pursuer and a term whose passing is quick. Beware of death. Take heed from fathers, sons, and brothers. Do not envy the living except for what you would envy the dead. He said: He also stood, praised God and extolled Him, then said: God, mighty and majestic, accepts no deeds except what was intended for His face. So intend God with your deeds. Whatever deeds you sincerely perform for God are obedience you have brought, a share you have gained, dues you have paid, and a loan you have advanced from fleeting days for everlasting ones, for the time of your poverty and need. Take heed, servants of God, from those among you who have died. Reflect on those who were before you. Where were they yesterday? Where are they today? Where are the tyrants? Where are those who had renown in fighting and victory in the arenas of war? Time has shattered them and they have become decayed bones. The slanderous words have been left upon them: evil women for evil men, and evil men for evil women. Where are the kings who stirred up the earth and cultivated it? They have become distant and their mention is forgotten. They have become as nothing, except that God, mighty and majestic, has kept the consequences upon them and cut off from them the desires. They have passed on, and deeds are their deeds, while the world is the world of others. We remain as successors after them. If we take heed from them, we will be saved; if we are deceived by them, we will be like them. Where are the fair-faced ones of beautiful appearance, who were pleased with their youth? They have become dust, and what they neglected has become a regret upon them. Where are those who built cities, fortified them with walls, and made wonders within them? They left them to those after them. Those are their dwellings, empty, while they are in the darkness of the graves. Do you perceive any of them, or hear any faint sound from them? Where are those of your fathers and brothers whom you know? Their appointed times have come to an end. They came upon what they had sent ahead and settled upon it, and they remained for wretchedness or felicity in what is after death. Indeed, God has no partner. Between Him and any of His creation there is no means by which He gives him good or averts from him evil, except through obedience to Him and following His command. Know that you are servants held accountable, and that what is with Him is not attained except by obeying Him. Indeed, there is no good in a good after which is the Fire, and no evil in an evil after which is Paradise.

5. Tarikh (al-Tabari) 1802No grade recorded

   فَصْلٌ فِي تَصَدِّي الصِّدِّيقِ لِقِتَالِ أَهْلِ الرِّدَّةِ وَمَانِعِي الزَّكَاةِ   الدفاع عن المدينة قَدْ تَقَدَّمَ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا تُوُفِّيَ ارْتَدَتْ أَحْيَاءٌ كَثِيرَةٌ مِنَ الْأَعْرَابِ، وَنَجَمَ النِّفَاقُ بِالْمَدِينَةِ، وَانْحَازَ إِلَى مُسَيْلِمَةَ الْكَذَّابِ بَنُو حَنِيفَةَ وَخَلْقٌ كَثِيرٌ بِالْيَمَامَةِ، وَالْتَفَتَ عَلَى طُلَيْحَةَ الْأَسَدِيِّ بَنُو أَسَدٍ وَطَيِّئٌ، وَبَشَرٌ كَثِيرٌ أَيْضًا، وَادَّعَى النُّبُوَّةَ أَيْضًا كَمَا ادَّعَاهَا مُسَيْلِمَةُ الْكَذَّابُ، وَعَظُمَ الْخَطْبُ وَاشْتَدَّتِ الْحَالُ، وَنَفَّذَ الصِّدِّيقُ جَيْشَ أُسَامَةَ، فَقَلَّ الْجُنْدُ عِنْدَ الصِّدِّيقِ، فَطَمِعَتْ كَثِيرٌ مِنَ الْأَعْرَابِ فِي الْمَدِينَةِ، وَرَامُوا أَنْ يَهْجُمُوا عَلَيْهَا، فَجَعَلَ الصِّدِّيقُ عَلَى أَنْقَابِ الْمَدِينَةِ حُرَّاسًا يَبِيتُونَ بِالْجُيُوشِ حَوْلَهَا ; فَمِنْ أُمَرَاءِ الْحَرَسِ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، وَسَعْدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ التأويل لعدم دفع الزكاة ورأي الصديق ؓ وَجَعَلَتْ وُفُودُ الْعَرَبِ تَقْدَمُ الْمَدِينَةَ، يُقِرُّونَ بِالصَّلَاةِ وَيَمْتَنِعُونَ مِنْ أَدَاءِ الزَّكَاةِ، وَمِنْهُمْ مَنِ امْتَنَعَ مِنْ دَفْعِهَا إِلَى الصِّدِّيقِ، وَذَكَرَ أَنَّ مِنْهُمْ مَنِ احْتَجَّ بِقَوْلِهِ تَعَالَى: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلَاتَكَ سَكَنٌ لَهُمْ [ التَّوْبَةِ: 103 ]. قَالُوا: فَلَسْنَا نَدْفَعُ زَكَاتَنَا إِلَّا إِلَى مَنْ صَلَاتُهُ سَكَنٌ لَنَا. وَأَنْشَدَ بَعْضُهُمْ: أَطَعْنَا رَسُولَ اللَّهِ إِذْ كَانَ بَيْنَنَا فَوَاعَجَبًا مَا بَالُ مُلْكِ أَبِي بَكْرِ وَقَدْ تَكَلَّمَ الصَّحَابَةُ مَعَ الصِّدِّيقِ فِي أَنْ يَتْرُكَهُمْ وَمَا هُمْ عَلَيْهِ مِنْ مَنْعِ الزَّكَاةِ وَيَتَأَلَّفَهُمْ حَتَّى يَتَمَكَّنَ الْإِيمَانُ فِي قُلُوبِهِمْ، ثُمَّ هُمْ بَعْدَ ذَلِكَ يُزَكُّونَ، فَامْتَنَعَ الصِّدِّيقُ مِنْ ذَلِكَ وَأَبَاهُ. وَقَدْ رَوَى الْجَمَاعَةُ فِي كُتُبِهِمْ سِوَى ابْنُ مَاجَهْ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ لِأَبِي بَكْرٍ: عَلَامَ تُقَاتِلُ النَّاسَ وَقَدْ قَالَ رَسُولَ اللَّهِ ﷺ: أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، فَإِذَا قَالُوهَا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا " ؟ فَقَالَ أَبُو بَكْرٍ: وَاللَّهِ لَوْ مَنَعُونِي عِنَاقًا - وَفِي رِوَايَةٍ: عِقَالًا - كَانُوا يُؤَدُّونَهُ إِلَى رَسُولِ اللَّهِ ﷺ، لَأُقَاتِلَنَّهُمْ عَلَى مَنْعِهَا، إِنَّ الزَّكَاةَ حَقُّ الْمَالِ، وَاللَّهِ لَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ. قَالَ عُمَرُ: فَمَا هُوَ إِلَّا أَنْ رَأَيْتُ اللَّهَ قَدْ شَرَحَ صَدْرَ أَبِي بَكْرٍ لِلْقِتَالِ، فَعَرَفْتُ أَنَّهُ الْحَقُّ. قُلْتُ: وَقَدْ قَالَ اللَّهُ تَعَالَى: فَإِنْ تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ [ التَّوْبَةِ: 5 ]. وَثَبَتَ فِي " الصَّحِيحِ ": أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا: لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَيُقِيمُوا الصَّلَاةَ، وَيُؤْتُوا الزَّكَاةَ. وَفِي " الصَّحِيحَيْنِ ": بُنِي الْإِسْلَامُ عَلَى خَمْسٍ ; شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَحَجِّ الْبَيْتِ، وَصَوْمِ رَمَضَانَ. وَعَنْ صَالِحُ بْنُ كَيْسَانَ قَالَ: لَمَّا كَانَتِ الرِّدَّةُ قَامَ أَبُو بَكْرٍ فِي النَّاسِ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي هَدَى فَكَفَى، وَأَعْطَى فَأَغْنَى، إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا ﷺ وَالْعِلْمُ شَرِيدٌ، وَالْإِسْلَامُ غَرِيبٌ طَرِيدٌ، قَدْ رَثَّ حَبْلُهُ، وَخَلُقَ عَهْدُهُ، وَضَلَّ أَهْلُهُ مِنْهُ، وَمَقَتَ اللَّهُ أَهْلَ الْكِتَابِ فَلَا يُعْطِيهِمْ خَيْرًا لِخَيْرٍ عِنْدَهُمْ، وَلَا يَصْرِفُ عَنْهُمْ شَرًّا لِشَرٍّ عِنْدَهُمْ، قَدْ غَيَّرُوا كِتَابَهُمْ، وَأَلْحَقُوا فِيهِ مَا لَيْسَ مِنْهُ، وَالْعَرَبُ الْأُمِّيُّونَ صِفْرٌ مِنَ اللَّهِ لَا يَعْبُدُونَهُ وَلَا يَدْعُونَهُ، فَأَجْهَدَهُمْ عَيْشًا، وَأَضَلَّهُمْ دِينًا، فِي ظَلَفٍ مِنَ الْأَرْضِ مَعَ مَا فِيهِ مِنَ السَّحَابِ، فَجَمَعَهُمُ اللَّهُ بِمُحَمَّدٍ وَجَعَلَهُمُ الْأُمَّةَ الْوُسْطَى، نَصَرَهُمْ بِمَنِ اتَّبَعَهُمْ، وَنَصَرَهُمْ عَلَى غَيْرِهِمْ، حَتَّى قَبَضَ اللَّهُ نَبِيَّهُ ﷺ، فَرَكِبَ مِنْهُمُ الشَّيْطَانُ مَرْكَبَهُ الَّذِي أَنْزَلَهُ عَلَيْهِ، وَأَخَذَ بِأَيْدِيهِمْ، وَبَغَى هَلَكَتَهُمْ وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ [ آلِ عِمْرَانَ: 144 ]. إِنَّ مَنْ حَوْلَكُمْ مِنَ الْعَرَبِ مَنَعُوا شَاتَهُمْ وَبَعِيرَهُمْ، وَلَمْ يَكُونُوا فِي دِينِهِمْ - وَإِنْ رَجَعُوا إِلَيْهِ - أَزْهَدَ مِنْهُمْ يَوْمَهُمْ هَذَا، وَلَمْ تَكُونُوا فِي دِينِكُمْ أَقْوَى مِنْكُمْ يَوْمَكُمْ هَذَا، عَلَى مَا قَدْ تَقَدَّمَ مِنْ بَرَكَةِ نَبِيِّكُمْ ﷺ، وَقَدْ وَكَلَكُمْ إِلَى الْمَوْلَى الْكَافِي، الَّذِي وَجَدَهُ ضَالًّا فَهَدَاهُ، وَعَائِلًا فَأَغْنَاهُ وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا [ آلِ عِمْرَانَ: 103 ]. وَاللَّهِ لَا أَدْعُ أَنْ أُقَاتِلَ عَلَى أَمْرِ اللَّهِ حَتَّى يُنْجِزَ اللَّهُ وَعْدَهُ، وَيُوفِيَ لَنَا عَهْدَهُ، وَيُقْتَلَ مَنْ قُتِلَ مِنَّا شَهِيدًا مِنْ أَهْلِ الْجَنَّةِ، وَيُبْقِيَ مَنْ بَقِيَ مِنَّا خَلِيفَتَهُ وَوَرَثَتَهُ فِي أَرْضِهِ، قَضَاءُ اللَّهِ الْحَقُّ، وَقَوْلُهُ الَّذِي لَا خُلْفَ لَهُ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ الْآيَةَ [ النُّورِ: 55 ]. ثُمَّ نَزَلَ، رَحِمَهُ اللَّهُ. ارتداد قبائل العرب وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَارْتَدَّتِ الْعَرَبُ عِنْدَ وَفَاةِ رَسُولِ اللَّهِ ﷺ مَا خَلَا أَهْلُ الْمَسْجِدَيْنِ ; مَكَّةَ وَالْمَدِينَةِ وَارْتَدَّتْ أَسَدٌ وَغَطَفَانُ، وَعَلَيْهِمْ طُلَيْحَةُ بْنُ خُوَيْلِدٍ الْأَسَدِيُّ الْكَاهِنُ، وَارْتَدَّتْ كِنْدَةُ وَمَنْ يَلِيهَا، وَعَلَيْهِمُ الْأَشْعَثُ بْنُ قَيْسٍ الْكِنْدِيُّ، وَارْتَدَّتْ مَذْحِجٌ وَمَنْ يَلِيهَا، وَعَلَيْهِمُ الْأَسْوَدُ بْنُ كَعْبٍ الْعَنْسِيُّ الْكَاهِنُ وَارْتَدَّتْ رَبِيعَةُ مَعَ الْمَعْرُورِ بْنِ النُّعْمَانِ بْنِ الْمُنْذِرِ، وَكَانَتْ بَنُو حَنِيفَةَ مُقِيمَةً عَلَى أَمْرِهَا مَعَ مُسَيْلِمَةَ بْنِ حَبِيبٍ الْكَذَّابِ، وَارْتَدَّتْ سُلَيْمٌ مَعَ الْفُجَاءَةِ، وَاسْمُهُ أَنَسُ بْنُ عَبْدِ يَالِيلَ، وَارْتَدَّتْ بَنُو تَمِيمٍ مَعَ سَجَاحِ الْكَاهِنَةِ. وَقَالَ الْقَاسِمُ بْنُ مُحَمَّدٍ: اجْتَمَعَتْ أَسَدٌ وَغَطَفَانُ وَطَيِّئٌ عَلَى طُلَيْحَةَ الْأَسَدِيِّ، وَبَعَثُوا وُفُودًا إِلَى الْمَدِينَةِ، فَنَزَلُوا عَلَى وُجُوهِ النَّاسِ، فَأَنْزَلُوهُمْ إِلَّا الْعَبَّاسَ، فَحَمَلُوا بِهِمْ إِلَى أَبِي بَكْرٍ عَلَى أَنْ يُقِيمُوا الصَّلَاةَ، وَلَا يُؤْتُوا الزَّكَاةَ، فَعَزَمَ اللَّهُ لِأَبِي بَكْرٍ عَلَى الْحَقِّ، وَقَالَ: لَوْ مَنَعُونِي عِقَالًا لَجَاهَدْتُهُمْ. فَرَدَّهُمْ فَرَجَعُوا إِلَى عَشَائِرِهِمْ، فَأَخْبَرُوهُمْ بِقِلَّةِ أَهْلِ الْمَدِينَةِ، وَطَمَّعُوهُمْ فِيهَا، فَجَعَلَ أَبُو بَكْرٍ الْحَرَسَ عَلَى أَنْقَابِ الْمَدِينَةِ، وَأَلْزَمَ أَهْلَ الْمَدِينَةِ بِحُضُورِ الْمَسْجِدِ، وَقَالَ: إِنَّ الْأَرْضَ كَافِرَةٌ، وَقَدْ رَأَى وَفْدُهُمْ مِنْكُمْ قِلَّةً، وَإِنَّكُمْ لَا تَدْرُونَ لَيْلًا تُؤْتَوْنَ أَمْ نَهَارًا، وَأَدْنَاهُمْ مِنْكُمْ عَلَى بَرِيدٍ، وَقَدْ كَانَ الْقَوْمُ يُؤَمِّلُونَ أَنْ نَقْبَلَ مِنْهُمْ وَنُوَادِعَهُمْ، وَقَدْ أَبَيْنَا عَلَيْهِمْ فَاسْتَعِدُّوا وَأَعِدُّوا. فَمَا لَبِثُوا إِلَّا ثَلَاثًا حَتَّى طَرَقُوا الْمَدِينَةَ غَارَةً، وَخَلَّفُوا نِصْفَهُمْ بِذِي حُسًى لِيَكُونُوا رِدْءًا لَهُمْ، وَأَرْسَلَ الْحَرَسُ إِلَى أَبِي بَكْرٍ يُخْبِرُونَهُ بِالْغَارَةِ، فَبَعَثَ إِلَيْهِمْ أَنِ الْزَمُوا مَكَانَكُمْ، وَخَرَجَ أَبُو بَكْرٍ فِي أَهْلِ الْمَسْجِدِ عَلَى النَّوَاضِحِ إِلَيْهِمْ، فَانْقَشَعَ الْعَدُوُّ، وَاتَّبَعَهُمُ الْمُسْلِمُونَ عَلَى إِبِلِهِمْ، حَتَّى بَلَغُوا ذَا حُسًى، فَخَرَجَ عَلَيْهِمُ الرِّدْءُ، فَالْتَقَوْا مَعَ الْجَمِيعِ فَكَانَ الْفَتْحُ، وَقَدْ قَالَ الْخُطَيْلُ بْنُ أَوْسٍ - وَيُقَالُ: الْحُطَيْئَةُ - فِي ذَلِكَ: أَطَعْنَا رَسُولَ اللَّهِ مَا كَانَ وَسَطَنَا     فَيَالَعِبَادِ اللَّهِ مَا لِأَبِي بَكْرِ يُوَرِّثُنَا بَكْرًا إِذَا كَانَ بَعْدَهُ     وَتِلْكَ لَعَمْرُ اللَّهِ قَاصِمَةُ الظَّهْرِ فَهَلَّا رَدَدْتُمْ وَفْدَنَا بِزَمَانِهِ     وَهَلَّا خَشِيتُمْ حِسَّ رَاغِيَةِ الْبَكْرِ وَإِنَّ الَّذِي سَالُوكُمُ فَمَنَعْتُمُ     لَكَالتَّمْرِ أَوْ أَحْلَى إِلَيَّ مِنَ التَّمْرِ خروج أبي بكر إلى بني عبس وبني مرة وذبيان وَفِي جُمَادَى الْآخِرَةِ رَكِبَ الصِّدِّيقُ فِي أَهْلِ الْمَدِينَةِ وَأُمَرَاءَ الْأَنْقَابِ إِلَى مَنْ حَوْلَ الْمَدِينَةِ مِنَ الْأَعْرَابِ الَّذِينَ أَغَارُوا عَلَيْهَا، فَلَمَّا تَوَاجَهَ هُوَ وَأَعْدَاؤُهُ مِنْ بَنِي عَبْسٍ، وَبَنِي مُرَّةَ، وَذُبْيَانَ، وَمَنْ نَاصَبَ مَعَهُمْ مِنْ بَنِي كِنَانَةَ، وَأَمَدَّهُمْ طُلَيْحَةَ بِابْنِهِ حِبَالٍ، فَلَمَّا تَوَاجَهَ الْقَوْمُ كَانُوا قَدْ صَنَعُوا مَكِيدَةً، وَهِيَ أَنَّهُمْ عَمَدُوا إِلَى أَنْحَاءٍ فَنَفَخُوهَا ثُمَّ أَرْسَلُوهَا مِنْ رُءُوسِ الْجِبَالِ، فَلَمَّا رَأَتْهَا إِبِلُ أَصْحَابِ الصِّدِّيقِ نَفَرَتْ وَذَهَبَتْ كُلَّ مَذْهَبٍ، فَلَمْ يَمْلِكُوا مِنْ أَمْرِهَا شَيْئًا إِلَى اللَّيْلِ، حَتَّى رَجَعَتْ إِلَى الْمَدِينَةِ، فَقَالَ فِي ذَلِكَ الْخُطَيْلُ بْنُ أَوْسٍ: فِدًى لِبَنِي ذُبْيَانَ رَحْلِي وَنَاقَتِي     عَشِيَّةَ يُحْذَى بِالرِّمَاحِ أَبُو بَكْرِ وَلَكِنْ يُدَهْدَى بِالرِّجَالِ فَهِبْنَهُ     إِلَى قَدَرٍ مَا إِنْ تُقِيمُ وَلَا تَسْرِي وَلِلَّهِ أَجْنَادٌ تُذَاقُ مَذَاقَهُ     لِتُحْسَبَ فِيمَا عُدَّ مِنْ عَجَبِ الدَّهْرِ أَطَعْنَا رَسُولَ اللَّهِ مَا كَانَ بَيْنَنَا     فَيَالَعِبَادِ اللَّهِ مَا لِأَبِي بَكْرِ فَلَمَّا وَقَعَ مَا وَقَعَ ظَنَّ الْقَوْمُ بِالْمُسْلِمِينَ الْوَهَنَ، وَبَعَثُوا إِلَى عَشَائِرِهِمْ مِنْ نَوَاحِي أَخَرَ، فَاجْتَمَعُوا، وَبَاتَ أَبُو بَكْرٍ، ؓ، قَائِمًا لَيْلَهُ يَتَهَيَّأُ يُعَبِّئُ النَّاسَ، ثُمَّ خَرَجَ عَلَى تَعْبِئَةٍ مِنْ آخَرِ اللَّيْلِ، وَعَلَى مَيْمَنَتِهِ النُّعْمَانُ بْنُ مُقَرِّنٍ، وَعَلَى الْمَيْسَرَةِ أَخُوهُ عَبْدُ اللَّهِ بْنُ مُقَرِّنٍ، وَعَلَى السَّاقَةِ أَخُوهُمَا سُوَيْدُ بْنُ مُقَرِّنٍ، فَمَا طَلَعَ الْفَجْرُ إِلَّا وَهُمْ وَالْعَدُوُّ فِي صَعِيدٍ وَاحِدٍ، فَمَا سَمِعُوا لِلْمُسْلِمِينَ حِسًّا وَلَا هَمْسًا، حَتَّى وَضَعُوا فِيهِمُ السُّيُوفَ، فَمَا طَلَعَتِ الشَّمْسُ حَتَّى وَلَّوْهُمُ الْأَدْبَارَ، وَغَلَبُوهُمْ عَلَى عَامَّةِ ظَهْرِهِمْ، وَقُتِلَ حِبَالٌ، وَاتَّبَعَهُمْ أَبُو بَكْرٍ حَتَّى نَزَلَ بِذِي الْقَصَّةِ، وَكَانَ أَوَّلَ الْفَتْحِ، وَذَلَّ بِهَا الْمُشْرِكُونَ، وَعَزَّ بِهَا الْمُسْلِمُونَ، وَوَثَبَ بَنُو ذُبْيَانَ وَعَبْسٌ عَلَى مَنْ فِيهِمْ مِنَ الْمُسْلِمِينَ فَقَتَلُوهُمْ، وَفَعَلَ مَنْ وَرَاءَهُمْ كَفِعْلِهِمْ، فَحَلَفَ أَبُو بَكْرٍ لَيَقْتُلَنَّ فِي كُلِّ قَبِيلَةٍ بِمَنْ قَتَلُوا مِنَ الْمُسْلِمِينَ وَزِيَادَةً، فَفِي ذَلِكَ يَقُولُ زِيَادُ بْنُ حَنْظَلَةَ التَّمِيمِيُّ: غَدَاةَ سَعَى أَبُو بَكْرٍ إِلَيْهِمْ     كَمَا يَسْعَى لِمَوْتَتِهِ جُلَالُ أَرَاحَ عَلَى نَوَاهِقِهَا عَلِيًّا     وَمَجَّ لَهُنَّ مُهْجَتَهُ حِبَالُ وَقَالَ أَيْضًا: أَقَمْنَا لَهُمْ عُرْضَ الشِّمَالِ فَكُبْكِبُوا     كَكَبْكَبَةِ الْغُزَّى أَنَاخُوا عَلَى الْوَفْرِ فَمَا صَبَرُوا لِلْحَرْبِ عِنْدَ قِيَامِهَا     صَبِيحَةَ يَسْمُو بِالرِّجَالِ أَبُو بَكْرِ طَرَقْنَا بَنِي عَبْسٍ بِأَدْنَى نِبَاجِهَا     وَذُبْيَانَ نَهْنَهْنَا بِقَاصِمَةِ الظَّهْرِ فَكَانَتْ هَذِهِ الْوَقْعَةُ مِنْ أَكْبَرِ الْعَوْنِ عَلَى نَصْرِ الْإِسْلَامِ وَأَهْلِهِ، وَذَلِكَ أَنَّهُ عَزَّ الْمُسْلِمُونَ فِي كُلِّ قَبِيلَةٍ، وَذَلَّ الْكُفَّارُ فِي كُلِّ قَبِيلَةٍ، وَرَجَعَ أَبُو بَكْرٍ إِلَى الْمَدِينَةِ مُؤَيَّدًا مَنْصُورًا، سَالِمًا غَانِمًا، وَطَرَقَتِ الْمَدِينَةُ فِي اللَّيْلِ صَدَقَاتُ عَدِيِّ بْنِ حَاتِمٍ، وَصَفْوَانَ، وَالزِّبْرِقَانِ، إِحْدَاهَا فِي أَوَّلِ اللَّيْلِ، وَالثَّانِيَةُ فِي أَوْسَطِهِ، وَالثَّالِثَةُ فِي آخِرِهِ، وَقَدِمَ بِكُلِّ وَاحِدَةٍ مِنْهُنَّ بَشِيرٌ مِنْ أُمَرَاءِ الْأَنْقَابِ، فَكَانَ الَّذِي بَشَّرَ بِصَفْوَانَ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَالَّذِي بَشَّرَ بِالزِّبْرِقَانِ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَالَّذِي بَشَّرَ بِعَدِيِّ بْنِ حَاتِمٍ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ، وَيُقَالُ: أَبُو قَتَادَةَ الْأَنْصَارِيُّ، ؓ، وَذَلِكَ عَلَى رَأْسِ سِتِّينَ لَيْلَةً مِنْ مُتَوَفَّى رَسُولِ اللَّهِ ﷺ.

   ✧ A section on al-Ṣiddīq's undertaking to fight the people of apostasy and those who withheld zakāt Defense of Madinah It has been mentioned previously that when the Messenger of God ﷺ died, many tribes of the Bedouin apostatized, hypocrisy arose in Madinah, and the Banū Ḥanīfah and a great many people in al-Yamāmah went over to Musaylimah the Liar. The Banū Asad and Ṭayyiʾ, along with many other people as well, rallied around Ṭulayḥah al-Asadī, who likewise claimed prophethood as Musaylimah the Liar had claimed it. The matter became grave and the situation severe. Al-Ṣiddīq dispatched the army of Usāmah, so the troops with al-Ṣiddīq became few, and many Bedouin coveted Madinah and sought to raid it. Al-Ṣiddīq therefore placed guards at the mountain passes of Madinah who spent the night with the forces around it. Among the commanders of the guard were ʿAlī b. Abī Ṭālib, al-Zubayr b. al-ʿAwwām, Ṭalḥah b. ʿUbayd Allāh, Saʿd b. Abī Waqqāṣ, ʿAbd al-Raḥmān b. ʿAwf, and ʿAbd Allāh b. Masʿūd. The interpretation regarding refusal to pay zakāt and al-Ṣiddīq's view ؓ The delegations of the Arabs began arriving in Madinah, affirming the prayer but refusing to pay zakāt. Among them were those who refused to hand it over to al-Ṣiddīq, and it is mentioned that some of them used as an argument the words of God, Exalted is He: "Take from their wealth a charity to purify them and cleanse them thereby, and pray for them; your prayer is a comfort for them" [al-Tawbah: 103]. They said: "We will not hand over our zakāt except to one whose prayer is a comfort for us." One of them recited: We obeyed the Messenger of God while he was among us, so how strange is the matter of Abū Bakr's rule! The Companions spoke with al-Ṣiddīq about leaving them to their withholding of zakāt and winning them over until faith became firm in their hearts, after which they would pay zakāt. Al-Ṣiddīq refused that and rejected it. The community of scholars, except Ibn Mājah, narrated in their books from Abū Hurayrah that ʿUmar b. al-Khaṭṭāb said to Abū Bakr: "Why do you fight the people when the Messenger of God ﷺ said: 'I have been commanded to fight the people until they bear witness that there is no god but God and that Muḥammad is the Messenger of God. If they say it, they protect from me their blood and their wealth except for its due'?" Abū Bakr said: "By God, if they withheld from me a young she-goat—or in another narration, a camel's rope—that they used to pay to the Messenger of God ﷺ, I would fight them for withholding it. Zakāt is the due of wealth. By God, I will fight whoever separates the prayer from zakāt." ʿUmar said: "It was only when I saw that God had opened Abū Bakr's chest to fighting that I knew it was the truth." I say: God, Exalted is He, has said: "If they repent, establish the prayer, and give zakāt, then let them go their way" [al-Tawbah: 5]. It is established in the Ṣaḥīḥ: "I have been commanded to fight the people until they say: there is no god but God and Muḥammad is the Messenger of God, establish the prayer, and give zakāt." And in the two Ṣaḥīḥs: "Islam is built on five: the testimony that there is no god but God and that Muḥammad is the Messenger of God, establishing the prayer, giving zakāt, pilgrimage to the House, and fasting Ramaḍān." From Ṣāliḥ b. Kaysān, who said: When the apostasy occurred, Abū Bakr stood before the people, praised God and extolled Him, then said: "Praise be to God who guided and sufficed, and gave and enriched. God sent Muḥammad ﷺ while knowledge was straying, Islam was a lonely outcast, its rope worn thin, its covenant decayed, its people astray from it. God detested the People of the Book, so He gave them no good for the good they had, nor averted evil from them for the evil they had. They altered their scripture and attached to it what was not part of it. The unlettered Arabs were empty of God, not worshipping Him or calling upon Him. He made their livelihood harsh and their religion astray, in a rugged land with whatever clouds it had. God gathered them through Muḥammad and made them the middle community. He aided them through those who followed them and aided them over others, until God took His Prophet ﷺ. Then Satan mounted upon them the mount he had set down for them, seized their hands, and sought their destruction. 'Muḥammad is but a messenger; messengers have passed away before him. If he dies or is killed, will you turn back on your heels? Whoever turns back on his heels will not harm God at all, and God will reward the grateful' [Āl ʿImrān: 144]. The Arabs around you have withheld their sheep and their camels, and they were not, in their religion—even if they returned to it—more abstemious than they are on this day of theirs, and you were not stronger in your religion than you are on this day of yours, because of the blessing of your Prophet ﷺ that has gone before. He has entrusted you to the Sufficient Protector, whom He found astray and guided, poor and enriched: 'And you were on the brink of a pit of fire, and He saved you from it' [Āl ʿImrān: 103]. By God, I will not cease fighting for God's command until God fulfills His promise and completes His covenant to us, and whoever of us is killed is killed as a martyr of the people of Paradise, and whoever of us remains remains as His vicegerent and heirs in His land. God's decree is true, and His word has no breaking of it: 'God has promised those of you who believe and do righteous deeds that He will surely make them successors in the land'—the verse [al-Nūr: 55]." Then he descended, may God have mercy on him. The apostasy of Arab tribes Muḥammad b. Isḥāq said: The Arabs apostatized at the death of the Messenger of God ﷺ except for the people of the two mosques: Makkah and Madinah. Asad and Ghaṭafān apostatized, led by Ṭulayḥah b. Khuwaylid al-Asadī, the soothsayer. Kindah and its neighboring regions apostatized, led by al-Ashʿath b. Qays al-Kindī. Madhḥij and its neighboring regions apostatized, led by al-Aswad b. Kaʿb al-ʿAnsī, the soothsayer. Rabīʿah apostatized with al-Maʿrūr b. al-Nuʿmān b. al-Mundhir. Banū Ḥanīfah remained upon their affair with Musaylimah b. Ḥabīb the Liar. Sulaym apostatized with al-Fujāʾah, whose name was Anas b. ʿAbd Yālīl. Banū Tamīm apostatized with Sajāḥ the soothsayeress. Al-Qāsim b. Muḥammad said: Asad, Ghaṭafān, and Ṭayyiʾ gathered around Ṭulayḥah al-Asadī and sent delegations to Madinah. They lodged with various people, who hosted them except al-ʿAbbās. They were brought to Abū Bakr upon the condition that they would establish the prayer but not pay zakāt. God resolved Abū Bakr upon the truth, and he said: "If they withheld from me a camel's rope, I would strive against them." He sent them back, and they returned to their clans, telling them of the small number of people in Madinah and encouraging their greed for it. Abū Bakr set guards at the mountain passes of Madinah, compelled the people of Madinah to attend the mosque, and said: "The land is disbelieving. Their delegation has seen your small number. You do not know whether you will be attacked at night or by day, and the nearest of them to you is one barīd away. The people had hoped that we would accept from them and make peace with them, but we have refused them. So prepare and make ready." Only three [nights] passed before they launched a night raid on Madinah, leaving half their number at Dhū Ḥusā to be their rearguard. The guard sent word to Abū Bakr informing him of the raid, and he sent back: "Stay in your places." Abū Bakr went out with the people of the mosque on their water-carrying camels to meet them. The enemy dispersed, and the Muslims pursued them on their camels until they reached Dhū Ḥusā. The rearguard came out against them, and they met with the whole force, and victory was achieved. Al-Khuṭayl b. Aws—or it is said al-Ḥuṭayʾah—said about that: We obeyed the Messenger of God while he was in our midst, so woe to God's servants! What is the matter with Abū Bakr? He would leave us Bākir when he passes away, and that, by my life, is a breaker of the back. Would that you had returned our delegation in his time, and would that you had feared the sound of the bellowing young camel. And what they asked of you and you denied is like dates, or sweeter to me than dates. Abū Bakr's expedition against Banū ʿAbs, Banū Murrah, and Dhubyān In Jumādā al-Ākhirah, al-Ṣiddīq rode out with the people of Madinah and the commanders of the mountain passes against the Bedouin around Madinah who had raided it. When he and his enemies of Banū ʿAbs, Banū Murrah, and Dhubyān, along with those of Banū Kinānah who joined them, and Ṭulayḥah reinforced them with his son Ḥibāl, faced each other, the enemy had devised a trick. They took leather water-skins, inflated them, and sent them rolling down from the mountain tops. When the camels of al-Ṣiddīq's companions saw them, they bolted and scattered in every direction, so that they could not control them until nightfall, when they returned to Madinah. About that al-Khuṭayl b. Aws said: May my saddle and my she-camel be ransom for Banū Dhubyān on the evening when Abū Bakr was urged on with spears. But he is rolled along with men, and they feared him, unto a decree that neither stays nor travels. God has armies whose taste is tasted, to be counted among the wonders of time. We obeyed the Messenger of God while he was among us, so woe to God's servants! What is the matter with Abū Bakr? When what happened had happened, the enemy thought the Muslims weakened, and they sent to their clansmen in other areas, so they gathered. Abū Bakr, ؓ, spent the night standing, preparing and marshaling the people. Then he went out in battle array in the last part of the night, with al-Nuʿmān b. Muqarrin on his right wing, on the left his brother ʿAbd Allāh b. Muqarrin, and on the rear their brother Suwayd b. Muqarrin. Dawn had hardly broken before they and the enemy were on the same field. They heard neither sound nor whisper from the Muslims until they put the swords into them. The sun had not risen before they turned their backs, and the Muslims captured most of their mounts. Ḥibāl was killed. Abū Bakr pursued them until he camped at Dhū al-Qaṣṣah. This was the first victory, by which the polytheists were humbled and the Muslims honored. Banū Dhubyān and ʿAbs fell upon the Muslims among them and killed them, and those behind them did as they did. Abū Bakr swore that he would kill in every tribe for those Muslims they had killed, and more. About that Ziyād b. Ḥanẓalah al-Tamīmī said: On the morning Abū Bakr hastened to them, as a great camel hastens to its death. He brought ʿAlī upon their snorting horses, and Ḥibāl poured out his lifeblood for them. He also said: We set before them the broad flank of the north wind, and they were tumbled tike the tumbling of al-Ghuzzā when they kneel upon plenty. They did not endure war when it arose, on the morning when Abū Bakr climbed with the men. We raided Banū ʿAbs at the nearest part of their territory, and Dhubyān we restrained with a breaker of the back. This battle was among the greatest aids to the victory of Islam and its people, for the Muslims were strengthened in every tribe and the disbelievers humbled in every tribe. Abū Bakr returned to Madinah supported, victorious, safe, and laden with spoils. During the night the zakāt payments of ʿAdī b. Ḥātim, Ṣafwān, and al-Zibriqān arrived in Madinah: one at the beginning of the night, the second in its middle, and the third at its end. A bearer of good news from among the commanders of the mountain passes came with each one. The one who brought good news of Ṣafwān was Saʿd b. Abī Waqqāṣ; the one who brought good news of al-Zibriqān was ʿAbd al-Raḥmān b. ʿAwf; and the one who brought good news of ʿAdī b. Ḥātim was ʿAbd Allāh b. Masʿūd—or it is said Abū Qatādah al-Anṣārī—ؓ. That was on the completion of sixty nights from the death of the Messenger of God ﷺ.

6. Tarikh (al-Tabari) 1803No grade recorded

   خُرُوجِهِ إِلَى ذِي الْقَصَّةِ ذِكْرُ خُرُوجِهِ إِلَى ذِي الْقَصَّةِ  حِينَ عَقَدَ أَلْوِيَةَ الْأُمَرَاءِ الْأَحَدَ عَشَرَ وَذَلِكَ بَعْدَ مَا جَمَّ جَيْشُ أُسَامَةَ وَاسْتَرَاحُوا، رَكِبَ الصِّدِّيقُ أَيْضًا فِي الْجُيُوشِ الْإِسْلَامِيَّةِ شَاهِرًا سَيْفَهُ مَسْلُولًا، مَنَ الْمَدِينَةِ إِلَى ذِي الْقَصَّةِ، وَهِيَ مِنَ الْمَدِينَةِ عَلَى مَرْحَلَةٍ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ يَقُودُ بِرَاحِلَةِ الصِّدِّيقِ، ؓ، فَسَأَلَهُ الصَّحَابَةُ، مِنْهُمْ عَلِيٌّ وَغَيْرُهُ، وَأَلَحُّوا عَلَيْهِ أَنْ يَرْجِعَ إِلَى الْمَدِينَةِ، وَأَنْ يَبْعَثَ لِقِتَالِ الْأَعْرَابِ غَيْرَهُ مِمَّنْ يُؤَمِّرُهُ مِنَ الشُّجْعَانِ الْأَبْطَالِ، فَأَجَابَهُمْ إِلَى ذَلِكَ، وَعَقَدَ لَهُمُ الْأَلْوِيَةَ الْأَحَدَ عَشَرَ لِأَحَدَ عَشَرَ أَمِيرًا. وَعَنِ ابْنِ عُمَرَ قَالَ: لَمَّا بَرَزَ أَبُو بَكْرٍ إِلَى ذِي الْقَصَّةِ وَاسْتَوَى عَلَى رَاحِلَتِهِ، أَخَذَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِزِمَامِهَا وَقَالَ: إِلَى أَيْنَ يَا خَلِيفَةَ رَسُولِ اللَّهِ ﷺ ؟ أَقُولُ لَكَ مَا قَالَ رَسُولُ اللَّهِ ﷺ يَوْمَ أُحُدٍ " شِمْ سَيَفَكَ، وَلَا تَفْجَعْنَا بِنَفْسِكَ ". وَارْجِعْ إِلَى الْمَدِينَةِ، فَوَاللَّهِ لَئِنْ فُجِعْنَا بِكَ لَا يَكُونُ لِلْإِسْلَامِ نِظَامٌ أَبَدًا. فَرَجَعَ. وَقَالَ سَيْفُ بْنُ عُمَرَ عَنْ سَهْلِ بْنِ يُوسُفَ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ: لَمَّا اسْتَرَاحَ أُسَامَةُ وَجُنْدُهُ، وَقَدْ جَاءَتْ صَدَقَاتٌ كَثِيرَةٌ تَفْضُلُ عَنْهُمْ، قَطَعَ أَبُو بَكْرٍ الْبُعُوثَ، وَعَقَدَ الْأَلْوِيَةَ، فَعَقَدَ أَحَدَ عَشَرَ لِوَاءً ; عَقَدَ لِخَالِدِ بْنِ الْوَلِيدِ وَأَمَرَهُ بِطُلَيْحَةَ بْنِ خُوَيْلِدٍ، فَإِذَا فَرَغَ سَارَ إِلَى مَالِكِ بْنِ نُوَيْرَةٍ بِالْبِطَاحِ إِنْ أَقَامَ لَهُ، وَلِعِكْرِمَةَ بْنِ أَبِي جَهْلٍ، وَأَمَرَهُ بِمُسَيْلِمَةَ، وَبَعَثَ شُرَحْبِيلَ ابْنَ حَسَنَةَ فِي أَثَرِهِ إِلَى مُسَيْلِمَةَ الْكَذَّابِ، ثُمَّ إِلَى بَنِي قُضَاعَةَ. وَلِلْمُهَاجِرِ بْنِ أَبِي أُمَيَّةَ، وَأَمَرَهُ بِجُنُودِ الْعَنْسِيِّ، وَمَعُونَةِ الْأَبْنَاءِ عَلَى قَيْسِ بْنِ مَكْشُوحٍ - قُلْتُ: وَذَلِكَ لِأَنَّهُ كَانَ قَدْ نَزَعَ يَدَهُ مِنَ الطَّاعَةِ، عَلَى مَا سَيَأْتِي - قَالَ: وَلِخَالِدِ بْنِ سَعِيدِ بْنِ الْعَاصِ إِلَى مَشَارِفِ الشَّامِ. وَلِعَمْرِو بْنِ الْعَاصِ إِلَى جِمَاعِ قُضَاعَةَ وَوَدِيعَةَ وَالْحَارِثِ. وَلِحُذَيْفَةَ بْنِ مِحْصَنٍ الْغَطَفَانِيِّ، وَأَمَرَهُ بِأَهْلِ دَبَا. وَلِعَرْفَجَةَ بْنِ هَرْثَمَةَ وَأَمَرَهُ بِمَهْرَةَ. وَلِطَرِيفَةَ بْنِ حَاجِزٍ، وَأَمَرَهُ بِبَنِي سُلَيْمٍ وَمَنْ مَعَهُمْ مِنْ هَوَازِنَ. وَلِسُوَيْدِ بْنِ مُقَرِّنٍ، وَأَمَرَهُ بِتِهَامَةِ الْيَمَنِ. وَلِلْعَلَاءِ بْنِ الْحَضْرَمِيِّ، وَأَمَرَهُ بِالْبَحْرَيْنِ. ؓ. وَقَدْ كَتَبَ لِكُلِّ أَمِيرٍ كِتَابَ عَهْدِهِ عَلَى حِدَتِهِ، فَفَصَلَ كُلُّ أَمِيرٍ بِجُنْدِهِ مِنْ ذِي الْقَصَّةِ، وَرَجَعَ الصِّدِّيقُ إِلَى الْمَدِينَةِ، وَقَدْ كَتَبَ مَعَهُمُ الصِّدِّيقُ كِتَابًا إِلَى الْمُرْتَدَّةِ، وَهَذِهِ نُسْخَتُهُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ أَبِي بَكْرٍ خَلِيفَةِ رَسُولِ اللَّهِ ﷺ إِلَى مَنْ بَلَغَهُ كِتَابِي هَذَا مِنْ عَامَّةٍ وَخَاصَّةٍ، أَقَامَ عَلَى إِسْلَامِهِ أَوْ رَجَعَ عَنْهُ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، وَلَمْ يَرْجِعْ بَعْدَ الْهُدَى إِلَى الضَّلَالَةِ وَالْهَوَى، فَإِنِّي أَحْمَدُ اللَّهَ إِلَيْكُمُ الَّذِي لَا إِلَهَ إِلَّا هُوَ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، نُقِرُّ بِمَا جَاءَ بِهِ، وَنُكَفِّرُ مَنْ أَبَى ذَلِكَ وَنُجَاهِدُهُ، أَمَّا بَعْدُ، فَإِنَّ اللَّهَ أَرْسَلَ مُحَمَّدًا بِالْحَقِّ مِنْ عِنْدِهِ إِلَى خَلْقِهِ بَشِيرًا وَنَذِيرًا، وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا، لِيُنْذِرَ مَنْ كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ، فَهَدَى اللَّهُ بِالْحَقِّ مَنْ أَجَابَ إِلَيْهِ، وَضَرَبَ رَسُولُ اللَّهِ ﷺ مَنْ أَدْبَرَ عَنْهُ، حَتَّى صَارَ إِلَى الْإِسْلَامِ طَوْعًا وَكَرْهًا، ثُمَّ تَوَفَّى اللَّهُ رَسُولَهُ ﷺ، وَقَدْ نَفَذَ لِأَمْرِ اللَّهِ، وَنَصَحَ لِأُمَّتِهِ، وَقَضَى الَّذِي عَلَيْهِ، وَكَانَ اللَّهُ قَدْ بَيَّنَ لَهُ ذَلِكَ، وَلِأَهْلِ الْإِسْلَامِ فِي الْكِتَابِ الَّذِي أَنْزَلَ فَقَالَ: إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ [ الزُّمَرِ: 30 ]. وَقَالَ: وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ [ الْأَنْبِيَاءِ: 34 ]. وَقَالَ لِلْمُؤْمِنِينَ: وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ [ آلِ عِمْرَانَ: 144 ]. فَمَنْ كَانَ إِنَّمَا يَعْبُدُ مُحَمَّدًا فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَيٌّ لَا يَمُوتُ، وَلَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ، حَافِظٌ لِأَمْرِهِ، مُنْتَقِمٌ مِنْ عَدُّوِهِ، وَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَحَظِّكُمْ وَنَصِيبِكُمْ مِنَ اللَّهِ، وَمَا جَاءَكُمْ بِهِ نَبِيُّكُمْ ﷺ، وَأَنْ تَهْتَدُوا بِهُدَاهُ، وَأَنْ تَعْتَصِمُوا بِدِينِ اللَّهِ، فَإِنَّ كُلَّ مَنْ لَمْ يَهْدِهِ اللَّهُ ضَالٌّ، وَكُلَّ مَنْ لَمْ يُعَافِهِ مُبْتَلًى، وَكُلَّ مَنْ لَمْ يُعِنْهُ اللَّهُ مَخْذُولٌ، وَمَنْ هَدَاهُ اللَّهُ كَانَ مُهْتَدِيًا، وَمَنْ أَضَلَّهُ كَانَ ضَالًّا، قَالَ اللَّهُ تَعَالَى مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا [ الْكَهْفِ: 17 ]. وَلَمْ يُقْبَلْ مِنْهُ فِي الدُّنْيَا عَمَلٌ حَتَّى يُقِرَّ بِهِ، وَلَمْ يُقْبَلْ لَهُ فِي الْآخِرَةِ صَرْفٌ وَلَا عَدْلٌ، وَقَدْ بَلَغَنِي رُجُوعُ مَنْ رَجَعَ مِنْكُمْ عَنْ دِينِهِ بَعْدَ أَنْ أَقَرَّ بِالْإِسْلَامِ، وَعَمِلَ بِهِ ; اغْتِرَارًا بِاللَّهِ وَجَهْلًا بِأَمْرِهِ، وَإِجَابَةً لِلشَّيْطَانِ، قَالَ اللَّهُ تَعَالَى: وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ كَانَ مِنَ الْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِ أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَاءَ مِنْ دُونِي وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّالِمِينَ بَدَلًا [ الْكَهْفِ: 50 ]. وَقَالَ: إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ [ فَاطِرٍ: 6 ]. وَإِنِّي بَعَثْتُ إِلَيْكُمْ فُلَانًا فِي جَيْشٍ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَالتَّابِعَيْنِ بِإِحْسَانٍ، وَأَمَرْتُهُ أَنْ لَا يَقْبَلَ مِنْ أَحَدٍ إِلَّا الْإِيمَانَ بِاللَّهِ، وَلَا يَقْتُلُهُ حَتَّى يَدْعُوَهُ إِلَى اللَّهِ، عَزَّ وَجَلَّ، فَإِنْ أَجَابَ وَأَقَرَّ وَعَمِلَ صَالَحَا، قَبِلَ مِنْهُ وَأَعَانَهُ عَلَيْهِ، وَإِنْ أَبَى، حَارَبَهُ عَلَيْهِ حَتَّى يَفِيءَ إِلَى أَمْرِ اللَّهِ، ثُمَّ لَا يُبْقِي عَلَى أَحَدٍ مِنْهُمْ قَدَرَ عَلَيْهِ، وَأَنْ يَحْرِقَهُمْ بِالنَّارِ وَأَنْ يَقْتُلَهُمْ كُلَّ قِتْلَةٍ، وَأَنْ يَسْبِيَ النِّسَاءَ وَالذَّرَارِيَّ، وَلَا يَقْبَلَ مَنْ أَحَدٍ غَيْرَ الْإِسْلَامِ، فَمَنِ اتَّبَعَهُ فَهُوَ خَيْرٌ لَهُ، وَمَنْ تَرَكَهُ فَلَنْ يُعْجِزَ اللَّهَ، وَقَدْ أَمَرْتُ رَسُولِي أَنْ يَقْرَأَ كِتَابَهُ فِي كُلِّ مَجْمَعٍ لَكُمْ، وَالدَّاعِيَةُ الْأَذَانُ، فَإِذَا أَذَّنَ الْمُسْلِمُونَ فَكُفُّوا عَنْهُمْ، وَإِنْ لَمْ يُؤَذِّنُوا عَاجِلُوهُمْ، وَإِنْ أَذَّنُوا فَسَلُوهُمْ مَا عَلَيْهِمْ، فَإِنْ أَبَوْا عَاجِلُوهُمْ، وَإِنْ أَقَرُّوا قَبِلَ مِنْهُمْ وَحَمَلَهُمْ عَلَى مَا يَنْبَغِي لَهُمْ.

   ✧ His Going Out to Dhū al-Qaṣṣah Mention of his going out to Dhū al-Qaṣṣah when he tied the banners of the eleven commanders That was after Usāmah's army had gathered and rested. Al-Ṣiddīq also rode out with the Islamic armies, drawing his sword unsheathed, from Madinah to Dhū al-Qaṣṣah, which is one stage from Madinah, while ʿAlī b. Abī Ṭālib led the riding camel of al-Ṣiddīq, ؓ. The Companions, including ʿAlī and others, asked him and pressed him to return to Madinah and to send someone else to fight the Bedouins, one of the brave heroes whom he would appoint. He granted them that, and he tied for them eleven banners for eleven commanders. From Ibn ʿUmar, who said: When Abū Bakr went out to Dhū al-Qaṣṣah and mounted his riding camel, ʿAlī b. Abī Ṭālib took hold of its reins and said: “Where to, O successor of the Messenger of Allah ﷺ? I say to you what the Messenger of Allah ﷺ said on the day of Uḥud: ‘Sheathe your sword, and do not afflict us with yourself.’ Return to Madinah, for by Allah, if we are afflicted with you, Islam will never have order again.” So he returned. Sayf b. ʿUmar said, from Sahl b. Yūsuf, from al-Qāsim b. Muḥammad: When Usāmah and his army had rested, and many alms had come that were surplus to them, Abū Bakr dispatched the expeditions and tied the banners. He tied eleven banners: he tied one for Khālid b. al-Walīd and ordered him against Ṭulayḥah b. Khuwaylid, and when he was done, to march against Mālik b. Nuwayrah at al-Biṭāḥ if he stood against him; and for ʿIkrimah b. Abī Jahl, ordering him against Musaylimah; and he sent Shuraḥbīl b. Ḥasanah after him against Musaylimah the liar, then against Banū Quḍāʿah. And for al-Muhājir b. Abī Umayyah, ordering him against the armies of al-ʿAnsī and the support of the Abnāʾ against Qays b. Makshūḥ — I say: that is because he had withdrawn his hand from obedience, as will come — he said: and for Khālid b. Saʿīd b. al-ʿĀṣ to the approaches of Syria. And for ʿAmr b. al-ʿĀṣ against the assembled Quḍāʿah, Wadīʿah, and al-Ḥārith. And for Ḥudhayfah b. Miḥṣan al-Ghaṭafānī, ordering him against the people of Dabā. And for ʿArfajah b. Harthamah, ordering him against Mahrah. And for Ṭarīfah b. Ḥājiz, ordering him against Banū Sulaym and those with them from Hawāzin. And for Suwayd b. Muqarrin, ordering him against Tihāmah of Yemen. And for al-ʿAlāʾ b. al-Ḥaḍramī, ordering him against al-Baḥrayn. ؓ. He wrote for each commander his letter of appointment separately. Each commander departed with his army from Dhū al-Qaṣṣah, and al-Ṣiddīq returned to Madinah. Al-Ṣiddīq had written with them a letter to the apostates, and this is its text: In the name of Allah, the Compassionate, the Merciful. From Abū Bakr, successor of the Messenger of Allah ﷺ, to whoever this letter of mine reaches, common or elite, whether he remains upon his Islam or has turned away from it. Peace be upon those who follow guidance and do not turn back after guidance to error and caprice. I praise Allah to you, besides whom there is no god, and I bear witness that there is no god but Allah alone, with no partner, and that Muḥammad is His servant and Messenger. We affirm what he brought, and we disbelieve whoever refuses that and strive against him. To proceed: Allah sent Muḥammad with the truth from Himself to His creation as a bearer of good tidings and a warner, and as one who calls to Allah by His permission and as an illuminating lamp, to warn whoever is alive and to make the word incumbent upon the disbelievers. Allah guided by the truth whoever responded to it, and the Messenger of Allah ﷺ struck whoever turned away from it, until he came to Islam willingly or unwillingly. Then Allah took His Messenger ﷺ, and he had carried out Allah's command, counseled his community, and fulfilled what was upon him. Allah had made that clear to him and to the people of Islam in the Book He sent down, for He said: “You will die, and they will die” [al-Zumar: 30]. And He said: “We did not grant immortality to any human before you; if you die, will they be immortal?” [al-Anbiyāʾ: 34]. And He said to the believers: “Muḥammad is but a messenger; messengers have passed away before him. If he dies or is killed, will you turn back on your heels? Whoever turns back on his heels will not harm Allah at all, and Allah will reward the grateful” [Āl ʿImrān: 144]. So whoever worships Muḥammad, Muḥammad has died; and whoever worships Allah, Allah is living and does not die. Neither slumber nor sleep overtakes Him. He preserves His affair and takes vengeance upon His enemy. I enjoin you to fear Allah, and to your share and portion from Allah, and to what your Prophet ﷺ brought you, and to be guided by his guidance, and to hold fast to the religion of Allah. For everyone whom Allah does not guide is astray, everyone whom He does not spare is afflicted, and everyone whom He does not help is forsaken. Whoever Allah guides is rightly guided, and whoever He leads astray is astray. Allah, exalted be He, said: “Whomever Allah guides is the rightly guided, and whomever He leads astray, you will never find for him a guiding ally” [al-Kahf: 17]. No deed is accepted from him in this world until he affirms it, and no compensation or equivalent will be accepted from him in the Hereafter. I have learned of the turning back of those among you who turned away from their religion after having affirmed Islam and acted upon it, deluded by Allah and ignorant of His command, answering Satan. Allah, exalted be He, said: “And when We said to the angels, ‘Prostrate to Adam,’ they prostrated except Iblīs; he was of the jinn and disobeyed his Lord's command. Will you take him and his offspring as allies instead of Me, while they are enemies to you? Wretched is the exchange for the wrongdoers” [al-Kahf: 50]. And He said: “Satan is an enemy to you, so take him as an enemy; he only calls his party to be among the companions of the Blaze” [Fāṭir: 6]. I have sent to you so-and-so in an army of the Emigrants, the Helpers, and those who follow them in excellence. I ordered him not to accept from anyone anything but faith in Allah, and not to kill him until he calls him to Allah, mighty and glorious. If he responds, affirms, and does good, he accepts from him and helps him upon it. If he refuses, he fights him over it until he returns to Allah's command. Then he is not to spare anyone of them he overcomes, and he is to burn them with fire, kill them with every kind of killing, and take the women and children captive. He is not to accept from anyone other than Islam. Whoever follows it, it is good for him; whoever leaves it will never escape Allah. I have ordered my messenger to read his letter in every gathering of yours, and the call is the prayer call. When the Muslims call the prayer, refrain from them. If they do not call the prayer, hasten against them. If they call the prayer, ask them what is due from them. If they refuse, hasten against them. If they affirm, accept from them and carry them upon what is proper for them.

7. Tarikh (al-Tabari) 1804No grade recorded

   ذِكْرُ بَنِي تَمِيمٍ وَسَجَاحَ وَأَمَّا بَنُو تَمِيمٍ، فَإِنَّ رَسُولَ اللَّهِ ﷺ فَرَّقَ فِيهِمْ عُمَّالَهُ، فَكَانَ الزِّبْرِقَانُ مِنْهُمْ، وَسَهْلُ بْنُ مِنْجَابٍ، وَقَيْسُ بْنُ عَاصِمٍ، وَصَفْوَانُ بْنُ صَفْوَانَ، وَسَبْرَةُ بْنُ عَمْرٍو، وَوَكِيعُ بْنُ مَالِكٍ، وَمَالِكُ بْنُ نُوَيْرَةَ. فَلَمَّا وَقَعَ الْخَبَرُ بِمَوْتِ رَسُولِ اللَّهِ ﷺ سَارَ صَفْوَانُ بْنُ صَفْوَانَ إِلَى أَبِي بَكْرٍ بِصَدَقَاتِ بَنِي عَمْرٍو  ، وَأَقَامَ قَيْسُ بْنُ عَاصِمٍ يَنْظُرُ مَا الزِّبْرِقَانُ صَانِعٌ لِيُخَالِفَهُ، فَقَالَ حِينَ أَبْطَأَ عَلَيْهِ الزِّبْرِقَانُ فِي عَمَلِهِ: وَاوَيْلَتَاهُ مِنِ ابْنِ الْعُكْلِيَّةِ ! وَاللَّهِ مَا أَدْرِي مَا أَصْنَعُ، لَئِنْ أَنَا بَعَثْتُ بِالصَّدَقَةِ إِلَى أَبِي بَكْرٍ وَبَايَعْتُهُ، لَيَنْحَرَنَّ مَا مَعَهُ فِي بَنِي سَعْدٍ، فَيُسَوِّدُنِي عِنْدَهُ، فَقَسَّمَهَا عَلَى الْمَقَاعِسِ وَالْبُطُونِ، وَوَافَى الزِّبْرِقَانُ فَاتَّبَعَ صَفْوَانَ بْنَ صَفْوَانَ بِصَدَقَاتِ عَوْفٍ وَالْأَبْنَاءِ، وَهَذِهِ بُطُونٌ مِنْ تَمِيمٍ. ثُمَّ نَدِمَ قَيْسٌ، فَلَمَّا أَظَلَّهُ الْعَلَاءُ بْنُ الْحَضْرَمِيِّ أَخْرَجَ الصَّدَقَةَ فَتَلَقَّاهُ بِهَا، ثُمَّ خَرَجَ مَعَهُ وَتَشَاغَلَتْ تَمِيمٌ بَعْضُهَا بِبَعْضٍ. وَكَانَ ثُمَامَةُ بْنُ أُثَالٍ الْحَنَفِيُّ تَأْتِيهِ أَمْدَادُ تَمِيمٍ، فَلَمَّا حَدَثَ هَذَا الْحَدَثُ أَضَرَّ ذَلِكَ بِثُمَامَةَ، وَكَانَ مُقَاتِلًا لِمُسَيْلِمَةَ الْكَذَّابِ، حَتَّى قَدِمَ عَلَيْهِ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ. وَكَانَتْ بَنُو تَمِيمٍ قَدِ اخْتَلَفَتْ آرَاؤُهُمْ أَيَّامَ الرِّدَّةِ ; فَمِنْهُمْ مَنِ ارْتَدَّ وَمَنَعَ الزَّكَاةَ، وَمِنْهُمْ مَنْ بَعَثَ بِأَمْوَالِ الصَّدَقَاتِ إِلَى الصِّدِّيقِ، وَمِنْهُمْ مَنْ تَوَقَّفَ لِيَنْظُرَ فِي أَمْرِهِ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ أَقْبَلَتْ سَجَاحِ بِنْتُ الْحَارِثِ بْنِ سُوَيْدِ بْنِ عُقْفَانَ التَّغْلِبِيَّةُ مِنَ الْجَزِيرَةِ، وَهِيَ مِنْ نَصَارَى الْعَرَبِ، وَقَدِ ادَّعَتِ النُّبُوَّةَ، وَمَعَهَا جُنُودٌ مِنْ قَوْمِهَا وَمَنِ الْتَفَّ بِهِمْ، وَقَدْ عَزَمُوا عَلَى غَزْوِ أَبِي بَكْرٍ الصِّدِّيقِ، فَلَمَّا مَرَّتْ بِبِلَادِ بَنِي تَمِيمٍ دَعَتْهُمْ إِلَى أَمْرِهَا فَاسْتَجَابَ لَهَا عَامَّتُهُمْ، وَكَانَ مِمَّنِ اسْتَجَابَ لَهَا مَالِكُ بْنُ نُوَيْرَةَ التَّمِيمِيُّ، وَعُطَارِدُ بْنُ حَاجِبٍ، وَجَمَاعَةٌ مِنْ سَادَاتِ أُمَرَاءِ بَنِي تَمِيمٍ، وَتَخَلَّفَ آخَرُونَ مِنْهُمْ عَنْهَا، ثُمَّ اصْطَلَحُوا عَلَى أَنْ لَا حَرْبَ بَيْنَهُمْ إِلَّا أَنَّ مَالِكَ بْنَ نُوَيْرَةَ لَمَّا وَادَعَهَا ثَنَاهَا عَنْ غَزْوِهَا، وَحَرَّضَهَا عَلَى بَنِي يَرْبُوعٍ، ثُمَّ اتَّفَقَ الْجَمِيعُ عَلَى قِتَالِ النَّاسِ، وَقَالُوا: بِمَنْ نَبْدَأُ ؟ فَقَالَتْ لَهُمْ فِيمَا تَسْجَعُهُ: أَعِدُّوا الرِّكَابَ، وَاسْتَعِدُّوا لِلنِّهَابِ، ثُمَّ أَغِيرُوا عَلَى الرَّبَابِ، فَلَيْسَ دُونَهُمْ حِجَابٌ. ثُمَّ إِنَّهُمْ تَعَاهَدُوا عَلَى نَصْرِهَا، فَقَالَ قَائِلٌ مِنْهُمْ: أَتَتْنَا أُخْتُ تَغْلِبَ فِي رِجَالٍ جَلَائِبَ مِنْ سَرَاةِ بَنِي أَبِينَا     وَأَرْسَتْ دَعْوَةً فِينَا سَفَاهًا وَكَانَتْ مِنْ عَمَائِرَ آخَرِينَا     فَمَا كُنَّا لِنَرْزِيَهُمْ زِبَالًا وَمَا كَانَتْ لِتُسْلِمَ إِذْ أُتِينَا     أَلَا سَفِهَتْ حُلُومُكُمُ وَضَلَّتْ عَشِيَّةَ تَحْشِدُونَ لَهَا ثُبِينَا وَقَالَ عُطَارِدُ بْنُ حَاجِبٍ فِي ذَلِكَ: أَمْسَتْ نَبِيَّتُنَا أُنْثَى نُطِيفُ بِهَا     وَأَصْبَحَتْ أَنْبِيَاءُ النَّاسِ ذُكْرَانَا ثُمَّ إِنَّ سَجَاحِ قَصَدَتْ بِجُنُودِهَا الْيَمَامَةَ ; لِتَأْخُذَهَا مِنْ مُسَيْلِمَةَ بْنَ حَبِيبٍ الْكَذَّابِ، فَهَابَهُ قَوْمُهَا، وَقَالُوا: إِنَّهُ قَدِ اسْتَفْحَلَ أَمْرُهُ وَعَظُمَ. فَقَالَتْ لَهُمْ فِيمَا تَقُولُهُ: عَلَيْكُمْ بَالْيَمَامَهْ، دُفُوا دَفِيفَ الْحَمَامَهْ، فَإِنَّهَا غَزْوَةٌ صَرَّامَهْ، لَا تَلْحَقُكُمْ بَعْدَهَا مَلَامَهْ. قَالَ: فَقَصَدُوا نَحْوَ مُسَيْلِمَةَ، فَلَمَّا سَمِعَ بِمَسِيرِهَا إِلَيْهِ خَافَهَا عَلَى بِلَادِهِ، وَذَلِكَ أَنَّهُ مَشْغُولٌ بِمُقَاتَلَةِ ثُمَامَةَ بْنِ أَثَالٍ، وَقَدْ سَاعَدَهُ عِكْرِمَةُ بْنُ أَبِي جَهِلٍ بِجُنُودِ الْمُسْلِمِينَ، وَهُمْ نَازِلُونَ بِبَعْضِ بِلَادِهِ يَنْتَظِرُونَ قُدُومَ خَالِدِ بْنِ الْوَلِيدِ، فَبَعَثَ إِلَيْهَا يَسْتَأْمِنُهَا وَيَضْمَنُ لَهَا أَنْ يُعْطِيَهَا نِصْفَ الْأَرْضِ الَّذِي كَانَ لِقُرَيْشٍ لَوْ عَدَلَتْ، فَقَدْ رَدَّهُ اللَّهُ عَلَيْكِ فَحَبَاكِ بِهِ، وَرَاسَلَهَا لِيَجْتَمِعَ بِهَا فِي طَائِفَةٍ مِنْ قَوْمِهِ وَقَوْمِهَا، فَرَكِبَ فِي أَرْبَعِينَ مِنْ قَوْمِهِ وَجَاءَ إِلَيْهَا، فَاجْتَمَعَا فِي خَيْمَةٍ، فَلَمَّا خَلَا بِهَا وَعَرَضَ عَلَيْهَا مَا عَرَضَ مِنْ نِصْفِ الْأَرْضِ وَقَبِلَتْ ذَلِكَ، قَالَ مُسَيْلِمَةُ: سَمِعَ اللَّهُ لِمَنْ سَمِعْ، وَأَطْمَعَهُ بِالْخَيْرِ إِذَا طَمِعْ، وَلَا يَزَالُ أَمْرُهُ فِي كُلِّ مَا سَرَّ نَفْسَهُ مُجْتَمَعْ، رَآكُمْ رَبُّكُمْ فَحَيَّاكُمْ وَمِنْ وَحْشَةٍ أَخَلَّاكُمْ، وَيَوْمَ دِينِهِ أَنْجَاكُمْ، فَأَحْيَاكُمْ عَلَيْنَا مِنْ صَلَوَاتِ مَعْشَرٍ أَبْرَارْ، لَا أَشْقِيَاءَ وَلَا فُجَّارْ، يَقُومُونَ اللَّيْلَ وَيَصُومُونَ النَّهَارْ، لِرَبِّكُمُ الْكُبَّارْ، رَبِّ الْغُيُومِ وَالْأَمْطَارْ. وَقَالَ أَيْضًا: لَمَّا رَأَيْتُ وُجُوهَهُمْ حَسُنَتْ، وَأَبْشَارَهُمْ صَفَتْ، وَأَيْدِيَهُمْ طَفُلَتْ، قُلْتُ لَهُمْ: لَا النِّسَاءَ تَأْتُونَ، وَلَا الْخَمْرَ تَشْرَبُونَ، وَلَكِنَّكُمْ مَعْشَرٌ أَبْرَارٌ تَصُومُونَ، فَسُبْحَانَ اللَّهِ إِذَا جَاءَتِ الْحَيَاةُ كَيْفَ تَحْيَوْنَ، وَإِلَى مَلِكِ السَّمَاءِ كَيْفَ تَرْقَوْنَ، فَلَوْ أَنَّهَا حَبَّةُ خَرْدَلَةٍ لَقَامَ عَلَيْهَا شَهِيدٌ يَعْلَمُ مَا فِي الصُّدُورِ، وَلَأَكْثَرَ النَّاسُ فِيهَا الثُّبُورَ. وَقَدْ كَانَ مُسَيْلِمَةُ  ، لَعَنَهُ اللَّهُ، شَرَعَ لِمَنِ اتَّبَعَهُ أَنَّ الْعَزَبَ يَتَزَوَّجُ، فَإِذَا وُلِدَ لَهُ ذَكَرٌ فَيَحْرُمُ عَلَيْهِ النِّسَاءُ حِينَئِذٍ، إِلَّا أَنْ يَمُوتَ ذَلِكَ الْوَلَدُ الذِّكْرُ، فَتَحِلُّ لَهُ النِّسَاءُ حَتَّى يُولَدَ لَهُ ذَكَرٌ، هَذَا مِمَّا اقْتَرَحَهُ، لَعَنَهُ اللَّهُ، مِنْ تِلْقَاءِ نَفْسِهِ. وَيُقَالُ: إِنَّهُ لَمَّا خَلَا بِسَجَاحِ سَأَلَهَا مَاذَا يُوحَى إِلَيْهَا ؟ فَقَالَتْ: وَهَلْ يَكُونُ النِّسَاءُ يَبْتَدِئْنَ ؟ بَلْ أَنْتَ مَاذَا أُوحِيَ إِلَيْكَ ؟ فَقَالَ: أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ فَعَلَ بِالْحُبْلَى، أَخْرَجَ مِنْهَا نَسَمَةً تَسْعَى، مِنْ بَيْنِ صَفَاقٍ وَحَشَا. قَالَتْ: وَمَاذَا ؟ فَقَالَ: إِنَّ اللَّهَ خَلَقَ النِّسَاءَ أَفْرَاجَا، وَجَعَلَ الرِّجَالَ لَهُنَّ أَزْوَاجًا، فَنُولِجُ فِيهِنَّ قُعْسًا إِيلَاجًا، ثُمَّ نُخْرِجُهَا إِذَا نَشَاءُ إِخْرَاجًا، فَيُنْتِجْنَ لَنَا سِخَالًا إِنْتَاجًا، فَقَالَتْ: أَشْهَدُ أَنَّكَ نَبِيٌّ. فَقَالَ لَهَا: هَلْ لَكِ أَنْ أَتَزَوَّجَكِ وَآكُلُ بِقَوْمِي وَقَوْمِكِ الْعَرَبَ ؟ قَالَتْ: نَعَمْ. فَقَالَ: أَلَا قُومِي إِلَى النَّيْكِ     فَقَدْ هُيِّئَ لَكِ الْمَضْجَعْ فَإِنْ شِئْتِ فَفِي الْبَيْتِ     وَإِنْ شِئْتِ فَفِي الْمَخْدَعْ وَإِنْ شِئْتِ سَلَقْنَاكِ     وَإِنْ شِئْتِ عَلَى أَرْبَعْ وَإِنْ شِئْتِ بِثُلْثَيْهِ     وَإِنْ شِئْتِ بِهِ أَجْمَعْ فَقَالَتْ: بَلْ بِهِ أَجْمَعْ. فَقَالَ: بِذَلِكَ أُوحِيَ إِلَيَّ، وَأَقَامَتْ عِنْدَهُ ثَلَاثَةَ أَيَّامٍ، ثُمَّ رَجَعَتْ إِلَى قَوْمِهَا فَقَالُوا: مَا أَصْدَقَكِ ؟ فَقَالَتْ: لَمْ يَصْدُقْنِي شَيْئًا. فَقَالُوا: إِنَّهُ قَبِيحٌ عَلَى مِثْلِكِ أَنْ تَتَزَوَّجَ بِغَيْرِ صَدَاقٍ، فَبَعَثَتْ إِلَيْهِ تَسْأَلُهُ صَدَاقَهَا، فَقَالَ: أَرْسِلِي إِلَيَّ مُؤَذِّنَكِ. فَبَعَثَتْهُ إِلَيْهِ، وَهُوَ شَبَثُ بْنُ رِبْعِيٍّ، فَقَالَ: نَادِ فِي قَوْمِكَ: إِنَّ مُسَيْلِمَةَ بْنَ حَبِيبٍ رَسُولَ اللَّهِ قَدْ وَضَعَ عَنْكُمْ صَلَاتَيْنِ مِمَّا أَتَاكُمْ بِهِ مُحَمَّدٌ. يَعْنِي صَلَاةَ الْفَجْرَ وَصَلَاةَ الْعِشَاءِ الْآخِرَةِ - وَقِيلَ: بَلْ قَالَ لَهُمْ: إِنِّي وَضَعْتُ عَنْكُمْ مَا أَتَاكُمْ بِهِ مُحَمَّدٌ مِنَ الصَّلَوَاتِ، وَأَبَحْتُ فُرُوجَ الْمُؤْمِنَاتِ، وَشُرْبَ الْخَمْرِ فِي الْكَاسَاتِ - فَكَانَ هَذَا صَدَاقَهَا عَلَيْهِ، لَعَنَهُمَا اللَّهُ، ثُمَّ انْشَمَرَتْ سَجَاحِ رَاجِعَةً إِلَى بِلَادِهَا، وَذَلِكَ حِينَ بَلَغَهَا دُنُوِّ خَالِدٍ مِنْ أَرْضِ الْيَمَامَةِ، فَكَرَّتْ رَاجِعَةً إِلَى الْجَزِيرَةِ بَعْدَمَا قَبَضَتْ مِنْ مُسَيْلِمَةَ نِصْفَ خَرَاجِ أَرْضِهِ، فَأَقَامَتْ فِي قَوْمِهَا بَنِي تَغَلِبَ إِلَى زَمَانِ مُعَاوِيَةَ، فَأَجْلَاهُمْ مِنْهَا عَامَ الْجَمَاعَةِ.

   ✧ Mention of Banū Tamīm and Sajāḥ As for Banū Tamīm, the Messenger of God ﷺ distributed his agents among them. Among them were al-Zibriqān, Sahl b. Minjāb, Qays b. ʿĀṣim, Ṣafwān b. Ṣafwān, Sabrah b. ʿAmr, Wakīʿ b. Mālik, and Mālik b. Nuwayrah. When news of the death of the Messenger of God ﷺ arrived, Ṣafwān b. Ṣafwān journeyed to Abū Bakr with the ṣadaqāt of Banū ʿAmr, while Qays b. ʿĀṣim remained watching what al-Zibriqān would do, so that he might oppose him. When al-Zibriqān delayed in his work, he said: 'Oh woe is me on account of Ibn al-ʿUkliyyah! By God, I do not know what to do. If I send the ṣadaqah to Abū Bakr and pledge allegiance to him, he will surely slaughter what he has among Banū Saʿd and thereby make himself their chief at his expense.' So he divided it among the Maqāʿis and the Buṭūn. Al-Zibriqān arrived and followed Ṣafwān b. Ṣafwān with the ṣadaqāt of ʿAwf and al-Abnāʾ—these are clans of Tamīm. Then Qays regretted it, and when al-ʿAlāʾ b. al-Ḥaḍramī drew near him, he brought out the ṣadaqah and met him with it, then went out with him, while the people of Tamīm were occupied with one another. Thumāmah b. Uthāl al-Ḥanafī used to receive reinforcements from Tamīm. When this event occurred, it harmed Thumāmah, who was fighting Musaylimah the Liar, until ʿIkrimah b. Abī Jahl arrived to join him. The opinions of Banū Tamīm had differed during the days of the Riddah. Some of them apostatized and withheld the zakāh; some sent the funds of the ṣadaqāt to al-Ṣiddīq; and some held back to consider their situation. While they were in this state, Sajāḥ bt. al-Ḥārith b. Suwayd b. ʿUqfān al-Taghlibiyyah came from al-Jazīrah. She was one of the Christian Arabs and had claimed prophethood. With her were troops from her people and those who had rallied to them, and they had resolved to raid Abū Bakr al-Ṣiddīq. When she passed through the lands of Banū Tamīm, she called them to her cause, and most of them responded. Among those who responded were Mālik b. Nuwayrah al-Tamīmī, ʿUṭārid b. Ḥājib, and a group of the chiefs and commanders of Banū Tamīm. Others among them stayed away from her. Then they agreed that there would be no war among themselves, except that when Mālik b. Nuwayrah made peace with her, he turned her away from her raid and incited her against Banū Yarbūʿ. Then all agreed to fight the people, and said: 'With whom shall we begin?' She said to them, in her rhymed speech: 'Prepare the mounts, and make ready for plunder; then raid al-Rabāb, for there is no barrier before them.' Then they pledged to support her, and one of them said: A sister of Taghlib came to us with men brought from the nobles of Banū Abīnā And she set up a call among us in folly— she was from the ʿAmāʾir of others besides us We would not deprive them of anything, and she would not have submitted when we came Indeed your minds have become foolish and gone astray on the evening you gather troops for her. And ʿUṭārid b. Ḥājib said about that: Our prophetess has become a female whom we encompass, while the prophets of the people have become males. Then Sajāḥ headed with her troops toward al-Yamāmah, to take it from Musaylimah b. Ḥabīb the Liar. Her people feared him and said: 'His affair has grown strong and become great.' She said to them, in her speech: 'Make for al-Yamāmah; move with the flapping of doves; for it is a decisive raid; no blame will reach you after it.' He said: So they made for Musaylimah. When he heard of her march toward him, he feared her for his land, because he was occupied with fighting Thumāmah b. Uthāl, and ʿIkrimah b. Abī Jahl had reinforced him with the Muslim troops, who were encamped in part of his land waiting for the arrival of Khālid b. al-Walīd. He sent to her seeking a guarantee of safety and promising to give her half of the land that had belonged to Quraysh, if she would turn aside—'God has returned it to you and bestowed it upon you.' He corresponded with her to arrange a meeting with a group of his people and hers. He rode with forty of his people and came to her, and they met in a tent. When he was alone with her and offered her what he offered of half the land, and she accepted that, Musaylimah said: 'God heard whoever listened, and made him covetous of good when he coveted. His affair remains gathered in whatever pleases his soul. Your Lord saw you and greeted you, and from loneliness He set you free, and on the day of His religion He saved you. He brought you to life upon us through the prayers of a people, righteous, neither wretched nor wicked, who stand in the night and fast in the day, to your Lord, the Most Great, Lord of clouds and rains.' He also said: 'When I saw their faces, how fair they were, and their skins, how clear they were, and their hands, how soft they were, I said to them: You do not approach women, and you do not drink wine, but you are a righteous people who fast. Glory be to God, when life comes, how will you live, and to the King of heaven how will you ascend? If it were a mustard seed, a witness would stand over it who knows what is in the breasts, and most people would perish therein.' Musaylimah, may God curse him, had legislated for his followers that the unmarried man should marry; then, when a male child was born to him, women would be forbidden to him from that point, unless that male child died, in which case women would become lawful to him until a male child was born to him. This was among what he invented, may God curse him, from his own self. It is said that when he was alone with Sajāḥ, he asked her what was revealed to her. She said: 'Do women ever begin? Rather, what has been revealed to you?' He said: 'Have you not seen how your Lord dealt with the pregnant woman? He brought out from her a living soul that walks, from between the outer covering and the inner organs.' She said: 'And what else?' He said: 'God created women as openings, and made men their husbands. We insert into them stoutly, an insertion, then bring them out when we wish, an extraction, and they produce for us lambs, a production.' She said: 'I bear witness that you are a prophet.' He said to her: 'Would you like me to marry you and with my people and your people consume the Arabs?' She said: 'Yes.' He said: Arise to the bedding, for the resting place has been prepared for you. If you wish, in the house, or if you wish, in the chamber. If you wish, we lay you on your back, or if you wish, on all fours. If you wish, with two-thirds of it, or if you wish, with all of it. She said: 'Rather, with all of it.' He said: 'That is what has been revealed to me.' She stayed with him for three days, then returned to her people. They said: 'What did he give you as a dower?' She said: 'He gave me nothing as a dower.' They said: 'It is shameful for one like you to marry without a dower.' So she sent to him asking for her dower. He said: 'Send me your muezzin.' She sent him, who was Shabath b. Ribʿī. He said: 'Call out among your people: Musaylimah b. Ḥabīb, the Messenger of God, has removed from you two prayers of what Muhammad brought you'—meaning the dawn prayer and the last evening prayer. It was also said that he said to them: 'I have removed from you the prayers that Muhammad brought you, and I have made lawful the private parts of believing women, and the drinking of wine in cups.' This was her dower from him, may God curse them both. Then Sajāḥ withdrew and returned to her land, when news reached her of Khālid's approach to the land of al-Yamāmah. She turned back to al-Jazīrah after receiving from Musaylimah half of the land tax of his territory. She remained among her people, Banū Taghlib, until the time of Muʿāwiyah, who expelled them from it in the Year of the Community.

8. Tarikh (al-Tabari) 1805No grade recorded

   مَقْتَلُ مُسَيْلِمَةَ الْكَذَّابِ  لَعَنَهُ اللَّهُ وَأَخْزَاهُ. لَمَّا رَضِيَ الصِّدِّيقُ عَنْ خَالِدِ بْنِ الْوَلِيدِ وَعَذَرَهُ بِمَا اعْتَذَرَ بِهِ، بَعَثَهُ إِلَى قِتَالِ بَنِي حَنِيفَةَ بِالْيَمَامَةِ، وَأَوْعَبَ مَعَهُ الْمُسْلِمُونَ، وَعَلَى الْأَنْصَارِ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ، فَسَارَ لَا يَمُرُّ بِأَحَدٍ مِنَ الْمُرْتَدِّينَ إِلَّا نَكَّلَ بِهِمْ، وَقَدِ اجْتَازَ بِخُيُولٍ لِأَصْحَابِ سَجَاحِ فَشَرَّدَهُمْ، وَأَمَرَ بِإِخْرَاجِهِمْ مِنْ جَزِيرَةِ الْعَرَبِ، وَأَرْدَفَ الصِّدِّيقُ خَالِدًا بِسَرِيَّةٍ ; لِتَكُونَ رِدْءًا لَهُ مِنْ وَرَائِهِ، وَقَدْ كَانَ بَعَثَ قَبْلَهُ إِلَى مُسَيْلِمَةَ عِكْرِمَةَ بْنَ أَبِي جَهِلٍ، وَشُرَحْبِيلَ ابْنَ حَسَنَةَ، فَلَمْ يُقَاوِمَا بَنِي حَنِيفَةَ ; لِأَنَّهُمْ فِي نَحْوٍ مِنْ أَرْبَعِينَ أَلْفًا مِنَ الْمُقَاتِلَةِ، فَعَجِلَ عِكْرِمَةُ قَبْلَ مَجِيءِ صَاحِبِهِ شُرَحْبِيلَ، فَنَاجَزَهُمْ فَنُكِبَ، فَانْتَظَرَ خَالِدًا، فَلَمَّا سَمِعَ مُسَيْلِمَةُ بِقُدُومِ خَالِدٍ، عَسْكَرَ بِمَكَانٍ يُقَالُ لَهُ: عَقْرَبَاءُ. فِي طَرَفِ الْيَمَامَةِ، وَالرِّيفُ وَرَاءَ ظُهُورِهِمْ، وَنَدَبَ لَهُ النَّاسَ وَحَثَّهُمْ، فَحَشَدَ لَهُ أَهْلَ الْيَمَامَةِ، وَجَعَلَ عَلَى مُجَنِّبَتَيْ جَيْشِهِ الْمُحْكَمَ بْنَ الطُّفَيْلِ، وَالرَّجَّالَ بْنَ عُنْفُوَةَ بْنِ نَهْشَلٍ، وَكَانَ الرَّجَّالُ هَذَا صَدِيقُهُ الَّذِي شَهِدَ لَهُ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ إِنَّهُ قَدْ أَشْرَكَ مَعَهُ مُسَيْلِمَةَ بْنَ حَبِيبٍ فِي الْأَمْرِ، فَكَانَ هَذَا الْمَلْعُونُ مِنْ أَكْبَرِ مَا أَضَلَّ أَهْلَ الْيَمَامَةِ، حَتَّى اتَّبَعُوا مُسَيْلِمَةَ، لَعَنَهُمَا اللَّهُ، وَقَدْ كَانَ الرَّجَّالُ هَذَا قَدْ وَفَدَ إِلَى النَّبِيِّ ﷺ وَقَرَأَ " الْبَقَرَةَ " وَجَاءَ زَمَنَ الرِّدَّةِ إِلَى أَبِي بَكْرٍ، فَبَعَثَهُ إِلَى أَهْلِ الْيَمَامَةِ يَدْعُوهُمْ إِلَى اللَّهِ، وَيُثَبِّتُهُمْ عَلَى الْإِسْلَامِ، فَارْتَدَّ مَعَ مُسَيْلِمَةَ وَشَهِدَ لَهُ بِالنُّبُوَّةِ. قَالَ سَيْفُ بْنُ عُمَرَ بسنده عَنْ أَبِي هُرَيْرَةَ: كُنْتُ يَوْمًا عِنْدَ النَّبِيِّ ﷺ فِي رَهْطٍ، مَعَنَا الرَّجَّالُ بْنُ عُنْفُوَةَ، فَقَالَ: إِنْ فِيكُمْ لَرَجُلًا ضِرْسُهُ فِي النَّارِ أَعْظَمُ مِنْ أُحُدٍ. فَهَلَكَ الْقَوْمُ وَبَقِيتُ أَنَا وَالرَّجَّالُ، وَكُنْتُ مُتَخَوِّفًا لَهَا، حَتَّى خَرَجَ الرَّجَّالُ مَعَ مُسَيْلِمَةَ وَشَهِدَ لَهُ بِالنُّبُوَّةِ، فَكَانَتْ فِتْنَةُ الرَّجَّالِ أَعْظَمَ مِنْ فِتْنَةِ مُسَيْلِمَةَ وَاقْتَرَبَ خَالِدٌ وَقَدْ جَعَلَ عَلَى الْمُقَدِّمَةِ شُرَحْبِيلَ ابْنَ حَسَنَةَ وَعَلَى الْمُجَنِّبَتَيْنِ زَيْدًا وَأَبَا حُذَيْفَةَ، وَقَدْ مَرَّتِ الْمُقَدِّمَةُ فِي اللَّيْلِ بِنَحْوٍ مِنْ أَرْبَعِينَ، وَقِيلَ: سِتِّينَ فَارِسًا، عَلَيْهِمْ مُجَّاعَةُ بْنُ مُرَارَةَ، وَكَانَ قَدْ ذَهَبَ لِأَخْذِ ثَأْرٍ لَهُ فِي بَنِي تَمِيمٍ وَبَنِي عَامِرٍ وَهُوَ رَاجِعٌ إِلَى قَوْمِهِ، فَأَخَذُوهُمْ فَلَمَّا جِيءَ بِهِمْ إِلَى خَالِدٍ، سَأَلَهُمْ عَنْ خَبَرِهِمْ فَاعْتَذَرُوا إِلَيْهِ فَلَمْ يُصَدِّقْهُمْ، وَأَمَرَ بِضَرْبِ أَعْنَاقِهِمْ كُلِّهِمْ سِوَى مُجَّاعَةَ فَإِنَّهُ اسْتَبْقَاهُ مُقَيَّدًا عِنْدَهُ ; لِعِلْمِهِ بِالْحَرْبِ وَالْمَكِيدَةِ، وَكَانَ سَيِّدًا فِي بَنِي حَنِيفَةَ شَرِيفًا مُطَاعًا. وَيُقَالُ: إِنَّ خَالِدًا لَمَّا عُرِضُوا عَلَيْهِ قَالَ لَهُمْ: مَاذَا تَقُولُونَ يَا بَنِي حَنِيفَةَ ؟ قَالُوا: نَقُولُ: مِنَّا نَبِيٌّ وَمِنْكُمْ نَبِيٌّ. فَقَتَلَهُمْ إِلَّا وَاحِدًا اسْمُهُ سَارِيَةُ، فَقَالَ لَهُ: أَيُّهَا الرَّجُلُ، إِنْ كُنْتَ تُرِيدُ غَدًا بِعُدُولِ هَؤُلَاءِ خَيْرًا أَوْ شَرًّا فَاسْتَبْقِ هَذَا الرَّجُلَ. يَعْنِي مُجَّاعَةَ بْنَ مُرَارَةَ. فَاسْتَبْقَاهُ خَالِدٌ مُقَيَّدًا، وَجَعَلَهُ فِي الْخَيْمَةِ مَعَ امْرَأَتِهِ، وَقَالَ: اسْتَوْصِي بِهِ خَيْرًا، فَلَمَّا تَوَاجَهَ الْجَيْشَانِ قَالَ مُسَيْلِمَةُ لِقَوْمِهِ: الْيَوْمُ يَوْمُ الْغَيْرَةِ، الْيَوْمُ إِنْ هُزِمْتُمْ تُسْتَرْدَفِ النِّسَاءُ سَبِيَّاتٍ، وَيُنْكَحْنَ غَيْرَ حَظِيَّاتٍ، فَقَاتِلُوا عَنْ أَحِسَابِكُمْ وَامْنَعُوا نِسَاءَكُمْ. وَتَقَدَّمَ الْمُسْلِمُونَ حَتَّى نَزَلَ بِهِمْ خَالِدٌ عَلَى كَثِيبٍ يُشْرِفُ عَلَى الْيَمَامَةِ. فَضَرَبَ بِهِ عَسْكَرَهُ، وَرَايَةُ الْمُهَاجِرِينَ مَعَ سَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ، وَرَايَةُ الْأَنْصَارِ مَعَ ثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ، وَالْعَرَبُ عَلَى رَايَاتِهَا، وَمُجَّاعَةُ بْنُ مُرَارَةَ مُقَيَّدٌ فِي الْخَيْمَةِ مَعَ أُمِّ تَمِيمٍ امْرَأَةِ خَالِدٍ، فَاصْطَدَمَ الْمُسْلِمُونَ وَالْكُفَّارُ، فَكَانَتْ لِلْمُسْلِمِينَ جَوْلَةٌ وَانْهَزَمَتِ الْأَعْرَابُ حَتَّى دَخَلَتْ بَنُو حَنِيفَةَ خَيْمَةَ خَالِدِ بْنِ الْوَلِيدِ، وَهَمُّوا بِقَتْلِ أُمِّ تَمِيمٍ، حَتَّى أَجَارَهَا مُجَّاعَةُ، وَقَالَ: نِعْمَتِ الْحُرَّةُ هَذِهِ. وَقَدْ قُتِلَ الرَّجَّالُ بْنُ عُنْفُوَةَ، لَعَنَهُ اللَّهُ، فِي هَذِهِ الْجَوْلَةِ، قَتَلَهُ زَيْدُ بْنُ الْخَطَّابِ، ثُمَّ تَذَامَرَ الصَّحَابَةُ بَيْنَهُمْ، وَقَالَ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ: بِئْسَ مَا عَوَّدْتُمْ أَقْرَانَكُمْ. وَنَادَوْا مِنْ كُلِّ جَانِبٍ: اخْلُصْنَا يَا خَالِدُ. فَخَلَصَتْ ثُلَّةٌ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَحَمِيَ الْبَرَاءُ بْنُ مَالِكٍ، وَكَانَ إِذَا رَأَى الْحَرْبَ أَخَذَتْهُ الْعُرَوَاءُ فَيَجْلِسُ عَلَى ظَهْرِهِ الرِّجَالُ وَيَنْتَفِضُ حَتَّى يَبُولَ فِي سَرَاوِيلِهِ، ثُمَّ يَثُورُ كَمَا يَثُورُ الْأَسَدُ، وَقَاتَلَتْ بَنُو حَنِيفَةَ قِتَالًا لَمْ يُعْهَدْ مِثْلُهُ، وَجَعَلَتِ الصَّحَابَةُ يَتَوَاصَوْنَ بَيْنَهُمْ وَيَقُولُونَ: يَا أَصْحَابَ سُورَةِ " الْبَقَرَةِ " بَطَلَ السِّحْرُ الْيَوْمَ. وَحَفَرَ ثَابِتُ بْنُ قَيْسٍ لِقَدَمَيْهِ فِي الْأَرْضِ إِلَى أَنْصَافِ سَاقَيْهِ، وَهُوَ حَامِلُ لِوَاءِ الْأَنْصَارِ بَعْدَمَا تَحَنَّطَ وَتَكَفَّنَ، فَلَمْ يَزَلْ ثَابِتًا حَتَّى قُتِلَ هُنَاكَ، وَقَالَ الْمُهَاجِرُونَ لِسَالِمٍ مَوْلَى أَبِي حُذَيْفَةَ: أَتَخْشَى أَنْ نُؤْتَى مِنْ قِبَلِكَ ؟ فَقَالَ: بِئْسَ حَامِلُ الْقُرْآنِ أَنَا إِذًا. وَقَالَ زَيْدُ بْنُ الْخَطَّابِ: أَيُّهَا النَّاسُ، عَضُّوا عَلَى أَضْرَاسِكُمْ، وَاضْرِبُوا فِي عَدُوِّكُمْ، وَامْضُوا قُدُمًا. وَقَالَ: وَاللَّهِ لَا أَتَكَلَّمُ حَتَّى يَهْزِمَهُمُ اللَّهُ أَوْ أَلْقَى اللَّهَ فَأُكَلِّمَهُ بِحُجَّتِي. فَقُتِلَ شَهِيدًا، ؓ. وَقَالَ أَبُو حُذَيْفَةَ: يَا أَهْلَ الْقُرْآنِ، زَيِّنُوا الْقُرْآنَ بِالْفِعَالِ، وَحَمَلَ فِيهِمْ حَتَّى أَبْعَدَهُمْ وَأُصِيبَ، ؓ، وَحَمَلَ خَالِدُ بْنُ الْوَلِيدِ حَتَّى جَاوَزَهُمْ وَسَارَ بِحِيَالِ مُسَيْلِمَةَ وَجَعَلَ يَتَرَقَّبُ أَنْ يَصِلَ إِلَيْهِ فَيَقْتُلَهُ، ثُمَّ رَجَعَ ثُمَّ وَثَبَ بَيْنَ الصَّفَّيْنِ وَدَعَا إِلَى الْبِرَازِ، وَقَالَ: أَنَا ابْنُ الْوَلِيدِ الْعَوْدِ، أَنَا ابْنُ عَامِرٍ وَزَيْدِ. ثُمَّ نَادَى بِشِعَارِ الْمُسْلِمِينَ، وَكَانَ شِعَارُهُمْ يَوْمَئِذٍ: يَا مُحَمَّدَاهْ. وَجَعَلَ لَا يَبْرُزُ لَهُمْ أَحَدٌ إِلَّا قَتَلَهُ، وَلَا يَدْنُو مِنْهُ شَيْءٌ إِلَّا أَكَلَهُ، وَدَارَتْ رَحَى الْمُسْلِمِينَ، ثُمَّ اقْتَرَبَ مِنْ مُسَيْلِمَةَ فَعَرَضَ عَلَيْهِ النَّصَفَ وَالرُّجُوعَ إِلَى الْحَقِّ، فَجَعَلَ شَيْطَانُ مُسَيْلِمَةَ يَلْوِي عُنُقَهُ، لَا يَقْبَلُ مِنْهُ شَيْئًا، وَكُلَّمَا أَرَادَ مُسَيْلِمَةُ يُقَارِبُ مِنَ الْأَمْرِ صَرَفَهُ عَنْهُ شَيْطَانُهُ، فَانْصَرَفَ عَنْهُ خَالِدٌ، وَقَدْ مَيَّزَ خَالِدٌ الْمُهَاجِرِينَ مِنَ الْأَنْصَارِ مِنَ الْأَعْرَابِ، وَكُلُّ بَنِي أَبٍ عَلَى رَايَتِهِمْ، يُقَاتِلُونَ تَحْتَهَا، حَتَّى يَعْرِفَ النَّاسُ مِنْ أَيْنَ يُؤْتَوْنَ، وَصَبَرَتِ الصَّحَابَةُ فِي هَذَا الْمَوْطِنِ صَبْرًا لَمْ يُعْهَدْ مِثْلُهُ، وَلَمْ يَزَالُوا يَتَقَدَّمُونَ إِلَى نُحُورِ عَدُّوِهِمْ حَتَّى فَتَحَ اللَّهُ عَلَيْهِمْ، وَوَلَّى الْكُفَّارُ الْأَدْبَارَ، وَاتَّبَعُوهُمْ يُقَتِّلُونَ فِي أَقْفَائِهِمْ، وَيَضَعُونَ السُّيُوفَ فِي رِقَابِهِمْ حَيْثُ شَاءُوا، حَتَّى أَلْجَأُوهُمْ إِلَى حَدِيقَةِ الْمَوْتِ، وَقَدْ أَشَارَ عَلَيْهِمْ مُحَكَّمُ الْيَمَامَةِ، وَهُوَ مُحَكَّمُ بْنُ الطُّفَيْلِ، لَعَنَهُ اللَّهُ بِدُخُولِهَا، فَدَخَلُوهَا وَفِيهَا عَدُوُّ اللَّهِ مُسَيْلِمَةُ، لَعَنَهُ اللَّهُ، وَأَدْرَكَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ مُحَكَّمُ بْنُ الطُّفَيْلِ، فَرَمَاهُ بِسَهْمٍ فِي عُنُقِهِ وَهُوَ يَخْطُبُ فَقَتَلَهُ، وَأَغْلَقَتْ بَنُو حَنِيفَةَ الْحَدِيقَةَ عَلَيْهِمْ، وَأَحَاطَ بِهِمُ الصَّحَابَةُ، وَقَالَ الْبَرَاءُ بْنُ مَالِكٍ: يَا مَعْشَرَ الْمُسْلِمِينَ، أَلْقُونِي عَلَيْهِمْ فِي الْحَدِيقَةِ. فَاحْتَمَلُوهُ فَوْقَ الْحَجَفِ وَرَفَعُوهَا بِالرِّمَاحِ حَتَّى أَلْقَوْهُ عَلَيْهِمْ مِنْ فَوْقِ سُورِهَا، فَلَمْ يَزَلْ يُقَاتِلُهُمْ دُونَ بَابِهَا حَتَّى فَتَحَهُ، وَدَخَلَ الْمُسْلِمُونَ الْحَدِيقَةَ مِنْ حِيطَانِهَا وَأَبْوَابِهَا يَقْتُلُونَ مِنْ فِيهَا مِنَ الْمُرْتَدَّةِ مِنْ أَهْلِ الْيَمَامَةِ، حَتَّى خَلَصُوا إِلَى مُسَيْلِمَةَ، لَعَنَهُ اللَّهُ، وَإِذَا هُوَ وَاقِفٌ فِي ثُلْمَةِ جِدَارٍ، كَأَنَّهُ جَمَلٌ أَوْرَقُ، وَهُوَ مُزْبِدٌ مُتَسَانِدٌ، لَا يَعْقِلُ مِنَ الْغَيْظِ، وَكَانَ إِذَا اعْتَرَاهُ شَيْطَانُهُ أَزَبَدَ حَتَّى يَخْرُجَ الزَّبَدُ مِنْ شِدْقَيْهِ، فَتَقَدَّمَ إِلَيْهِ وَحْشِيُّ بْنُ حَرْبٍ مَوْلَى جُبَيْرِ بْنِ مُطْعِمٍ، قَاتِلُ حَمْزَةَ، فَرَمَاهُ بِحَرْبَتِهِ فَأَصَابَهُ وَخَرَجَتْ مِنَ الْجَانِبِ الْآخَرِ، وَسَارَعَ إِلَيْهِ أَبُو دُجَانَةَ سِمَاكُ بْنُ خَرَشَةَ، فَضَرْبَهُ بِالسَّيْفِ فَسَقَطَ، فَنَادَتِ امْرَأَةٌ مِنَ الْقَصْرِ: وَا أَمِيرَ الْمُؤْمِنِينَاهْ، قَتَلَهُ الْعَبْدُ الْأَسْوَدُ. فَكَانَ جُمْلَةُ مَنْ قُتِلُوا فِي الْحَدِيقَةِ وَفِي الْمَعْرَكَةِ قَرِيبًا مِنْ عَشَرَةِ آلَافِ مُقَاتِلٍ - وَقِيلَ: أَحَدٌ وَعِشْرُونَ أَلْفًا - وَقُتِلَ مِنَ الْمُسْلِمِينَ سِتُّمِائَةٍ - وَقِيلَ: خَمْسُمِائَةٍ - فَاللَّهُ أَعْلَمُ. وَفِيهِمْ مِنْ سَادَاتِ الصَّحَابَةِ، وَأَعْيَانِ النَّاسِ مَنْ يُذْكَرُ بَعْدُ، وَخَرَجَ خَالِدٌ وَمَعَهُ مُجَّاعَةُ بْنُ مُرَارَةَ يَرْسِفُ فِي قُيُودِهِ، فَجَعَلَ يُرِيَهُ الْقَتْلَى لِيُعَرِّفَهُ بِمُسَيْلِمَةَ، فَلَمَّا مَرُّوا بِالرَّجَّالِ بْنِ عُنْفُوَةَ قَالَ لَهُ خَالِدٌ: أَهَذَا هُوَ ؟ قَالَ: لَا، وَاللَّهِ هَذَا خَيْرٌ مِنْهُ، هَذَا الرَّجَّالُ بْنُ عُنْفُوَةَ. قَالَ سَيْفُ بْنُ عُمَرَ: ثُمَّ مَرُّوا بِرُوَيْجِلٍ أُصَيْفِرَ أُخَيْنِسَ، فَقَالَ: هَذَا صَاحِبُكُمْ. فَقَالَ خَالِدٌ: قَبَّحَكُمُ اللَّهُ عَلَى اتِّبَاعِكُمْ هَذَا. غزو اليمامة ثُمَّ بَعَثَ خَالِدٌ الْخُيُولَ حَوْلَ الْيَمَامَةِ يَلْتَقِطُونَ مَا حَوْلَ حُصُونِهَا مِنْ مَالٍ وَسَبْيٍ، ثُمَّ عَزَمَ عَلَى غَزْوِ الْحُصُونِ، وَلَمْ يَكُنْ بَقِيَ فِيهَا إِلَّا النِّسَاءُ وَالصِّبْيَانُ وَالشُّيُوخُ الْكِبَارُ، فَخَدَعَهُ مُجَّاعَةُ فَقَالَ: إِنَّهَا مَلْأَى رِجَالًا وَمُقَاتِلَةً فَهَلُمَّ فَصَالِحْنِي عَنْهُمْ. فَصَالَحَهُ خَالِدٌ ; لِمَا رَأَى بِالْمُسْلِمِينَ مِنَ الْجَهْدِ، وَقَدْ كَلُّوا مِنْ كَثْرَةِ الْحُرُوبِ وَالْقِتَالِ، فَقَالَ: دَعْنِي حَتَّى أَذْهَبَ إِلَيْهِمْ لِيُوَافِقُونِي عَلَى الصُّلْحِ. فَقَالَ: اذْهَبْ. فَسَارَ إِلَيْهِمْ مُجَّاعَةُ، فَأَمَرَ النِّسَاءَ أَنْ يَلْبَسْنَ الْحَدِيدَ وَيَبْرُزْنَ عَلَى رُءُوسِ الْحُصُونِ، فَنَظَرَ خَالِدٌ فَإِذَا الشُّرُفَاتُ مُمْتَلِئَةٌ مِنْ رُءُوسِ النَّاسِ، فَظَنَّهُمْ كَمَا قَالَ مُجَّاعَةُ، فَانْتَظَمَ الصُّلْحُ، فَصَالَحَهُمْ عَلَى الْبَيْضَاءِ وَالصَّفْرَاءِ وَالْحَلْقَةِ وَالْكُرَاعِ وَنِصْفِ الرَّقِيقِ. وَقِيلَ لِخَالِدٍ: إِنَّ مُجَّاعَةَ قَدْ خَدَعَكَ. فَقَالَ لَهُ: يَا مُجَّاعَةُ، خَدَعْتَنِي. فَقَالَ: إِنَّهُمْ قَوْمِي وَقَدْ أَفْنَيْتَهُمْ، فَلَا تَلُمْنِي عَلَى ذَلِكَ. وَلَمَّا فَرَغَ مِنْ قِتَالِ بَنِي حَنِيفَةَ، خَطَبَ إِلَى مُجَّاعَةَ ابْنَتَهُ، وَأَلَحَّ عَلَيْهِ، فَزَوَّجَهُ إِيَّاهَا، وَلَمَّا بَلَغَ أَبَا بَكْرٍ ذَلِكَ كَتَبَ إِلَيْهِ: إِنَّكَ لِفَارِغُ الْقَلْبِ ; تَتَزَوَّجُ النِّسَاءَ وَحَوْلَ خِبَائِكَ أَلْفٌ وَمِائَتَانِ مِنَ الْمُسْلِمِينَ لَمْ تَجِفَّ دِمَاؤُهُمْ ؟ ! وَبَعْدُ، فَإِذَا جَاءَكَ كِتَابِي هَذَا فَالْحَقْ بِمَنْ مَعَكَ مِنْ جُمُوعِ الْمُسْلِمِينَ إِلَى الْعِرَاقِ. وَبَعَثَ بِالْكِتَابِ مَعَ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَقَالَ: لَا تُفَارِقْهُ حَتَّى تُشَخِّصَهُ. فَلَمَّا قَرَأَ خَالِدٌ الْكِتَابَ قَالَ: هَذَا مِنْ عَمَلِ الْأُعَيْسِرِ عُمَرَ بْنِ الْخَطَّابِ، وَدَعَاهُمْ خَالِدٌ إِلَى الْإِسْلَامِ، فَأَسْلَمُوا عَنْ آخِرِهِمْ وَرَجَعُوا إِلَى الْحَقِّ، وَرَدَّ عَلَيْهِمْ خَالِدٌ بَعْضَ مَا كَانَ أَخَذَ مِنَ السَّبْيِ، وَسَاقَ الْبَاقِينَ إِلَى الصِّدِّيقِ، وَقَدْ تَسَرَّى عَلِيُّ بْنُ أَبِي طَالِبٍ بِجَارِيَةٍ مِنْهُمْ، وَهِيَ أَمُّ ابْنِهِ مُحَمَّدٍ الَّذِي يُقَالُ لَهُ: مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ. ؓ. وَقَدْ قَالَ ضِرَارُ بْنُ الْأَزْوَرِ فِي غَزْوَةِ الْيَمَامَةِ هَذِهِ: وَلَوْ سُئِلَتْ عَنَّا جَنُوبُ لَأَخْبَرَتْ عَشِيَّةَ سَالَتْ عَقْرَبَاءُ وَمَلْهَمُ     وَسَالَ بِفَرْعِ الْوَادِ حَتَّى تَرَقْرَقَتْ حِجَارَتُهُ فِيهِ مِنَ الْقَوْمِ بِالدَّمِ     عَشِيَّةَ لَا تُغْنِي الرِّمَاحُ مَكَانَهَا وَلَا النَّبْلُ إِلَّا الْمَشْرَفِيُّ الْمُصَمِّمُ     فَإِنْ تَبْتَغِي الْكُفَّارَ غَيْرَ مُلِيمَةٍ جَنُوبُ فَإِنِّي تَابِعُ الدِّينِ مُسْلِمُ     أُجَاهِدُ إِذْ كَانَ الْجِهَادُ غَنِيمَةً وَلَلَّهُ بِالْمَرْءِ الْمُجَاهِدِ أَعْلَمُ وَقَدْ قَالَ خَلِيفَةُ بْنُ خَيَّاطٍ وَمُحَمَّدُ بْنُ جَرِيرٍ وَخَلْقٌ مِنَ السَّلَفِ: كَانَتْ وَقْعَةُ الْيَمَامَةِ فِي سَنَةِ إِحْدَى عَشْرَةَ. وَقَالَ ابْنُ قَانِعٍ: فِي آخِرِهَا. وَقَالَ الْوَاقِدِيُّ وَآخَرُونَ: كَانَتْ فِي سَنَةِ ثِنْتَيْ عَشْرَةَ. وَالْجَمْعُ بَيْنَهَا أَنَّ ابْتِدَاءَهَا فِي سِنَةِ إِحْدَى عَشْرَةَ، وَالْفَرَاغَ مِنْهَا فِي سَنَةِ ثِنْتَيْ عَشْرَةَ. وَاللَّهُ أَعْلَمُ. أسجاع مسيلمة الكذاب وَلَمَّا قَدِمَتْ وُفُودُ بَنِي حَنِيفَةَ عَلَى الصِّدِّيقِ  قَالَ لَهُمْ: أَسْمِعُونَا شَيْئًا مِنْ قُرْآنِ مُسَيْلِمَةَ  . فَقَالُوا: أَوَتَعْفِينَا يَا خَلِيفَةَ رَسُولِ اللَّهِ ؟ فَقَالَ: لَا بُدَّ مِنْ ذَلِكَ. فَقَالُوا: كَانَ يَقُولُ: يَا ضِفْدَعُ بَنَتَ الضِّفْدَعِينْ، نَقِّي كَمْ تَنِقِّينْ، لَا الْمَاءَ تُكَدِّرِينْ، وَلَا الشَّارِبَ تَمْنَعِينْ، رَأْسُكِ فِي الْمَاءِ وَذَنَبُكِ فِي الطِّينْ. وَكَانَ يَقُولُ: وَالْمُبَذِّرَاتِ زَرْعًا، وَالْحَاصِدَاتِ حَصْدًا، وَالذَّارِيَاتِ قَمْحًا، وَالطَّاحِنَاتِ طِحْنًا، وَالْخَابِزَاتِ خَبْزًا، وَالثَّارِدَاتِ ثَرْدًا، وَاللَّاقِمَاتِ لَقْمًا، إِهَالَةً وَسَمْنًا، لَقَدْ فُضِّلْتُمْ عَلَى أَهْلِ الْوَبَرِ، وَمَا سَبَقَكُمْ أَهْلُ الْمَدَرِ، رَفِيقَكُمْ فَامْنَعُوهُ، وَالْمُعْتَرَّ فَآوُوهُ، وَالْبَاغِيَ فَنَاوِئُوهُ. وَذَكَرُوا أَشْيَاءَ مِنْ هَذِهِ الْخُرَافَاتِ الَّتِي يَأْنَفُ مِنْ قَوْلِهَا الصِّبْيَانُ وَهُمْ يَلْعَبُونَ، فَيُقَالُ: إِنَّ الصِّدِّيقَ قَالَ لَهُمْ: وَيَحَكُمُ ! أَيْنَ كَانَ يُذْهَبُ بِعُقُولِكُمْ ؟ إِنَّ هَذَا الْكَلَامَ لَمْ يَخْرُجْ مِنْ إِلٍّ. وَكَانَ يَقُولُ: وَالْفِيلْ، وَمَا أَدْرَاكَ مَا الْفِيلْ، لَهُ زَلُّومٌ طَوِيلْ. وَكَانَ يَقُولُ: وَاللَّيْلُ الدَّامِسْ، وَالذِّئْبُ الْهَامِسْ، مَا قَطَعَتْ أَسَدٌ مِنْ رَطْبٍ وَلَا يَابِسْ. وَتَقَدَّمَ قَوْلُهُ: لَقَدْ أَنْعَمَ اللَّهُ عَلَى الْحُبْلَى، أَخْرَجَ مِنْهَا نَسَمَةً تَسْعَى، مِنْ بَيْنِ صِفَاقٍ وَحَشَا. وَأَشْيَاءُ مِنْ هَذَا الْكَلَامِ السَّخِيفِ الرَّكِيكِ الْبَارِدِ السَّمِجِ. وَقَدْ أَوْرَدَ أَبُو بَكْرِ بْنُ الْبَاقِلَّانِيِّ، رَحِمَهُ اللَّهُ، فِي كِتَابِهِ " إِعْجَازِ الْقُرْآنِ " أَشْيَاءَ مِنْ كَلَامِ هَؤُلَاءِ الْجَهَلَةِ الْمُتَنَبِّئِينَ كَمُسَيْلِمَةَ وَطُلَيْحَةَ وَالْأَسْوَدِ وَسَجَاحِ وَغَيْرِهِمْ، مِمَّا يَدُلُّ عَلَى ضَعْفِ عُقُولِهِمْ وَعُقُولِ مَنِ اتَّبَعَهُمْ عَلَى ضَلَالِهِمْ وَمِحَالِهِمْ. وَقَدْ رُوِّينَا عَنْ عَمْرِو بْنِ الْعَاصِ، أَنَّهُ وَفَدَ إِلَى مُسَيْلِمَةَ فِي أَيَّامِ جَاهِلِيَّتِهِ، فَقَالَ لَهُ مُسَيْلِمَةُ: مَاذَا أُنْزِلَ عَلَى صَاحِبِكُمْ فِي هَذَا الْحِينِ ؟ فَقَالَ لَهُ عَمْرٌو: لَقَدْ أُنْزِلَ عَلَيْهِ سُورَةٌ وَجِيزَةٌ بَلِيغَةٌ. فَقَالَ: وَمَا هِيَ ؟ قَالَ: أُنْزِلَ عَلَيْهِ وَالْعَصْرِ إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ قَالَ: فَفَكَّرَ مُسَيْلِمَةُ سَاعَةً، ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: وَلَقَدْ أُنْزِلَ عَلَيَّ مِثْلُهَا. فَقَالَ لَهُ عَمْرٌو: وَمَا هُوَ ؟ فَقَالَ مُسَيْلِمَةُ: يَا وَبَرُ يَا وَبَرُ، إِنَّمَا أَنْتِ أُذُنَانِ وَصَدْرٌ، وَسَائِرُكِ حَقْرٌ نَقْرٌ. ثُمَّ قَالَ: كَيْفَ تَرَى يَا عَمْرُو ؟ فَقَالَ لَهُ عَمْرُو: وَاللَّهِ إِنَّكَ لَتَعْلَمُ أَنِّي أَعْلَمُ إِنَّكَ لَتَكْذِبُ. وَذَكَرَ عُلَمَاءُ التَّارِيخِ أَنَّهُ كَانَ يَتَشَبَّهُ بِالنَّبِيِّ ﷺ؛ بَلَغَهُ أَنَّ رَسُولَ اللَّهِ ﷺ بَصَقَ فِي بِئْرٍ، فَغَزُرَ مَاؤُهَا  ، فَبَصَقَ فِي بِئْرٍ فَغَاضَ مَاؤُهَا بِالْكُلِّيَّةِ، وَفِي أُخْرَى فَصَارَ مَاؤُهَا أُجَاجًا، وَتَوَضَّأَ وَسَقَى بِوَضُوئِهِ نَخْلًا فَيَبِسَتْ وَهَلَكَتْ، وَأُتِيَ بِوِلْدَانٍ يَبَرِّكُ عَلَيْهِمْ فَجَعَلَ يَمْسَحُ رُءُوسَهُمْ، فَمِنْهُمْ مَنْ قُرِعَ رَأْسُهُ، وَمِنْهُمْ مَنْ لُثِغَ لِسَانُهُ، وَيُقَالُ: إِنَّهُ دَعَا لِرَجُلٍ أَصَابَهُ وَجَعٌ فِي عَيْنَيْهِ فَمَسَحَهُمَا فَعَمِيَ. وَقَالَ سَيْفُ بْنُ عُمَرَ، بسنده عَنْ عُمَيْرِ بْنِ طَلْحَةَ، عَنْ أَبِيهِ أَنَّهُ جَاءَ إِلَى الْيَمَامَةِ فَقَالَ: أَيْنَ مُسَيْلِمَةُ ؟ قَالُوا: مَهْ، رَسُولُ اللَّهِ. فَقَالَ: لَا، حَتَّى أَرَاهُ. فَلَمَّا جَاءَهُ قَالَ: أَنْتَ مُسَيْلِمَةُ ؟ فَقَالَ: نَعَمْ. قَالَ: مَنْ يَأْتِيكَ ؟ قَالَ: رَحْمَنٌ. قَالَ: أَفِي نُورٍ أَمْ فِي ظُلْمَةٍ ؟ فَقَالَ: فِي ظُلْمَةٍ. فَقَالَ: أَشْهَدُ أَنَّكَ كَذَّابٌ وَأَنَّ مُحَمَّدًا صَادِقٌ، وَلَكِنْ كَذَّابُ رَبِيعَةَ أَحَبُّ إِلَيْنَا مِنْ صَادَقِ مُضَرَ. وَاتَّبَعَهُ هَذَا الْأَعْرَابِيُّ الْجِلْفُ، لَعَنَهُ اللَّهُ، حَتَّى قُتِلَ مَعَهُ يَوْمَ عَقْرَبَاءَ، لَا رَحِمَهُ اللَّهُ.

   ✧ The killing of Musaylimah the liar, may Allah curse him and disgrace him. When al-Ṣiddīq was satisfied with Khālid b. al-Walīd and accepted his excuse, he sent him to fight Banū Ḥanīfah in al-Yamāmah. The Muslims went out with him in full force, with Thābit b. Qays b. Shammās in command of the Anṣār. He marched and did not pass by any of the apostates without inflicting exemplary punishment on them. He passed by the cavalry of the followers of Sajāḥ and scattered them, and ordered that they be expelled from the Arabian Peninsula. Al-Ṣiddīq sent a detachment after Khālid to be a support behind him. Before him, he had sent ʿIkrimah b. Abī Jahl and Shuraḥbīl b. Ḥasanah against Musaylimah, but they could not withstand Banū Ḥanīfah, because they numbered about forty thousand fighting men. ʿIkrimah hastened before his companion Shuraḥbīl arrived, engaged them, and was defeated, so he waited for Khālid. When Musaylimah heard of Khālid's arrival, he encamped at a place called ʿAqrabāʾ, on the edge of al-Yamāmah, with the cultivated land behind them. He called on the people and urged them, and the people of al-Yamāmah gathered to him. He placed al-Muḥkam b. al-Ṭufayl and al-Rajjāl b. ʿUnfuwah b. Nahshal on the two flanks of his army. This al-Rajjāl was his friend who had testified that he heard the Messenger of Allah ﷺ say that he had associated Musaylimah b. Ḥabīb with him in the affair. This accursed man was one of the greatest causes of the misguidance of the people of al-Yamāmah, until they followed Musaylimah, may Allah curse them both. This al-Rajjāl had come as a delegate to the Prophet ﷺ and had recited "al-Baqarah," and at the time of the apostasy he came to Abū Bakr, who sent him to the people of al-Yamāmah to call them to Allah and keep them firm in Islam, but he apostatized along with Musaylimah and testified to his prophethood. Sayf b. ʿUmar said with his chain of transmission from Abū Hurayrah: I was one day with the Prophet ﷺ in a group, and al-Rajjāl b. ʿUnfuwah was with us. He said: "Among you there is a man whose molar tooth in the Fire will be greater than Uḥud." The people passed away, and I and al-Rajjāl remained. I was afraid of that for him, until al-Rajjāl went out with Musaylimah and testified to his prophethood. The trial of al-Rajjāl was greater than the trial of Musaylimah. Khālid drew near, having placed Shuraḥbīl b. Ḥasanah in command of the vanguard, and Zayd and Abū Ḥudhayfah on the two flanks. During the night the vanguard encountered about forty, or it is said sixty, horsemen under Mujjāʿah b. Murārah, who had gone to seek revenge for himself against Banū Tamīm and Banū ʿĀmir and was returning to his people. They captured them. When they were brought to Khālid, he asked them about their situation, and they offered excuses, but he did not believe them. He ordered that all of them be struck on the neck except Mujjāʿah, whom he kept in chains with him, because of his knowledge of war and stratagem. He was a chief among Banū Ḥanīfah, noble and obeyed. It is said that when they were presented to Khālid, he said to them: "What do you say, O Banū Ḥanīfah?" They said: "We say: from us a prophet and from you a prophet." So he killed them except one named Sāriyah, who said to him: "O man, if tomorrow you want good or evil through the exchange of these men, then spare this man," meaning Mujjāʿah b. Murārah. Khālid spared him in chains and placed him in the tent with his wife, saying: "Take good care of him." When the two armies faced each other, Musaylimah said to his people: "Today is the day of zeal. Today, if you are defeated, the women will be taken captive and married off without dowries. So fight for your honor and defend your women." The Muslims advanced until Khālid encamped on a sand hill overlooking al-Yamāmah. He pitched his camp there. The banner of the Muhājirūn was with Sālim, the mawlā of Abū Ḥudhayfah, and the banner of the Anṣār was with Thābit b. Qays b. Shammās, while the Arabs were under their own banners. Mujjāʿah b. Murārah was in chains in the tent with Umm Tamīm, the wife of Khālid. The Muslims and the disbelievers clashed. The Muslims had a setback, and the bedouins fled until Banū Ḥanīfah entered the tent of Khālid b. al-Walīd and were about to kill Umm Tamīm, but Mujjāʿah protected her and said: "What a good free woman this is!" Al-Rajjāl b. ʿUnfuwah, may Allah curse him, was killed in this setback; Zayd b. al-Khaṭṭāb killed him. Then the Companions encouraged one another. Thābit b. Qays b. Shammās said: "How badly you have accustomed your peers!" They called out from every side: "Come to our rescue, O Khālid!" A band of the Muhājirūn and Anṣār broke through, and al-Barāʾ b. Mālik fought fiercely. When he saw battle, he would be seized by a shivering, men would sit on his back, and he would tremble until he urinated in his trousers; then he would spring up like a lion. Banū Ḥanīfah fought a battle the like of which had never been seen. The Companions exhorted one another, saying: "O people of Sūrat al-Baqarah, magic has been nullified today!" Thābit b. Qays dug his feet into the ground up to the middle of his shins while carrying the banner of the Anṣār, after he had perfumed himself and put on his shroud. He remained steadfast until he was killed there. The Muhājirūn said to Sālim, the mawlā of Abū Ḥudhayfah: "Do you fear that we may be attacked from your side?" He said: "Then what a bad bearer of the Qur'an I would be!" Zayd b. al-Khaṭṭāb said: "O people, clench your molars, strike your enemy, and advance forward." And he said: "By Allah, I will not speak until Allah defeats them or I meet Allah and speak to Him with my proof." He was killed as a martyr, ؓ. Abū Ḥudhayfah said: "O people of the Qur'an, adorn the Qur'an with deeds," and he charged into them until he drove them far back and was struck, ؓ. Khālid b. al-Walīd charged until he passed beyond them and moved opposite Musaylimah, watching for a chance to reach him and kill him. Then he returned and leaped between the two ranks, calling for single combat, saying: "I am the son of al-Walīd the old, I am the son of ʿĀmir and Zayd." Then he called out the battle cry of the Muslims, which that day was "Yā Muḥammadāh!" Anyone who came out against him he killed, and nothing came near him but he consumed it. The tide of battle turned. Then he drew near Musaylimah and offered him a fair settlement and a return to the truth, but the devil of Musaylimah kept twisting his neck, and he would not accept anything from him. Every time Musaylimah wanted to come near to the matter, his devil turned him away from it. Khālid turned away from him, having separated the Muhājirūn from the Anṣār from the bedouins, and every group of brothers was under its own banner, fighting beneath it, so that people would know from where they were being attacked. The Companions showed steadfastness in this place the like of which had never been seen, and they kept advancing against the throats of their enemy until Allah granted them victory. The disbelievers turned their backs, and they pursued them, killing them from behind and placing their swords on their necks wherever they wished, until they drove them into the Garden of Death. Muḥkam al-Yamāmah, that is Muḥkam b. al-Ṭufayl, may Allah curse him, had advised them to enter it, so they entered it, and in it was the enemy of Allah Musaylimah, may Allah curse him. ʿAbd al-Raḥmān b. Abī Bakr caught up with Muḥkam b. al-Ṭufayl while he was delivering a speech and shot him with an arrow in the neck, killing him. Banū Ḥanīfah closed the garden gate behind them, and the Companions surrounded them. Al-Barāʾ b. Mālik said: "O assembly of Muslims, throw me over to them into the garden." They carried him on shields and raised them with spears until they threw him over its wall, and he kept fighting them at its gate until he opened it. The Muslims entered the garden through its walls and gates, killing those inside from among the apostates of the people of al-Yamāmah, until they reached Musaylimah, may Allah curse him. There he was, standing in a gap in a wall, like an ash-colored camel, foaming at the mouth and leaning against something, senseless with rage. When his devil came over him, he would foam until the foam came out of the corners of his mouth. Waḥshī b. Ḥarb, the mawlā of Jubayr b. Muṭʿim, the killer of Ḥamzah, advanced on him and threw his javelin at him, striking him, and it came out the other side. Then Abū Dujānah Simāk b. Kharashah rushed at him and struck him with his sword, and he fell. A woman from the palace cried out: "Alas, O Commander of the Faithful! The black slave has killed him!" The total number of those killed in the garden and in the battle was close to ten thousand fighting men—or it is said twenty-one thousand. Of the Muslims, six hundred—or it is said five hundred—were killed, and Allah knows best. Among them were leaders of the Companions and eminent men, who will be mentioned later. Khālid went out with Mujjāʿah b. Murārah shuffling in his chains, and he showed him the slain so that he could identify Musaylimah for him. When they passed by al-Rajjāl b. ʿUnfuwah, Khālid said to him: "Is this him?" He said: "No, by Allah, this one is better than him. This is al-Rajjāl b. ʿUnfuwah." Sayf b. ʿUmar said: Then they passed by a small man, yellowish, with a snub nose, and he said: "This is your companion." Khālid said: "May Allah make you ugly for following this one." The expedition of al-Yamāmah Then Khālid sent out cavalry around al-Yamāmah to collect whatever property and captives were around its fortresses. Then he resolved to attack the fortresses, in which only women, children, and old men remained. Mujjāʿah deceived him, saying: "They are full of men and fighting men. Come, make peace with me on their behalf." Khālid made peace with him because of the exhaustion he saw among the Muslims; they were worn out from the many wars and fighting. He said: "Let me go to them so that they may agree with me on the peace." Khālid said: "Go." Mujjāʿah went to them and ordered the women to put on armor and appear on the tops of the fortresses. Khālid looked and saw the battlements full of people's heads, so he thought they were as Mujjāʿah had said. The peace was concluded, and he made peace with them for gold, silver, coats of mail, horses, and half the slaves. Khālid was told: "Mujjāʿah has deceived you." He said to him: "O Mujjāʿah, you deceived me." He said: "They are my people, and you have annihilated them, so do not blame me for that." When he finished fighting Banū Ḥanīfah, he proposed to Mujjāʿah for his daughter and insisted, so Mujjāʿah married her to him. When that reached Abū Bakr, he wrote to him: "You are an idle-minded man! You marry women while around your tent are twelve hundred Muslims whose blood has not yet dried?! Now then, when this letter of mine reaches you, join the gatherings of Muslims with you and go to Iraq." He sent the letter with Abū Saʿīd al-Khudrī and said: "Do not leave him until you make him set out." When Khālid read the letter, he said: "This is the work of the little one, ʿUmar b. al-Khaṭṭāb." Khālid called them to Islam, and they all embraced Islam and returned to the truth. Khālid returned to them some of what he had taken of captives and drove the rest to al-Ṣiddīq. ʿAlī b. Abī Ṭālib took a concubine from among them, and she is the mother of his son Muḥammad, who is called Muḥammad b. al-Ḥanafiyyah, ؓ. Ḍirār b. al-Azwar said about this expedition of al-Yamāmah: If the south wind were asked about us, it would tell On the evening when ʿAqrabāʾ and Malham flowed with blood And the branch of the valley flowed until its stones Were made to glisten with the blood of the people On an evening when spears could not avail in their places Nor arrows, only the sharp Mashrafī sword If you seek the disbelievers, O south wind, without blame, Then I am a follower of the religion, a Muslim I strive in jihad when jihad is booty, And Allah knows best the man who strives. Khalīfah b. Khayyāṭ, Muḥammad b. Jarīr, and many of the early scholars said: The battle of al-Yamāmah took place in the year 11 AH. Ibn Qāniʿ said: At the end of it. Al-Wāqidī and others said: It was in the year 12 AH. The reconciliation between the two views is that its beginning was in 11 AH and its completion in 12 AH. And Allah knows best. The rhymed prose of Musaylimah the liar When the delegations of Banū Ḥanīfah came to al-Ṣiddīq, he said to them: "Let us hear something of the Qur'an of Musaylimah." They said: "Will you excuse us, O Caliph of the Messenger of Allah?" He said: "There is no way around it." They said: "He used to say: 'O frog, daughter of two frogs, croak as much as you croak, you do not muddy the water, nor do you prevent the drinker; your head is in the water and your tail is in the mud.' And he used to say: 'By the sowers of seed, and the reapers of harvest, and the winnowers of wheat, and the grinders of flour, and the bakers of bread, and the makers of tharīd, and the eaters of morsels, with fat and butter. You have been preferred over the people of the desert, and the people of the towns have not surpassed you. Protect your companion, shelter the beggar, and oppose the oppressor.'" They mentioned other things of this nonsense that children at play would disdain to utter. It is said that al-Ṣiddīq said to them: "Woe to you! Where were your minds going? This speech did not come from a deity." He used to say: "By the elephant, and what will make you know what the elephant is? It has a long trunk." And he used to say: "By the dark night, and the prowling wolf, no lion has cut through anything wet or dry." His earlier saying has been mentioned: "Allah has blessed the pregnant woman; He brought forth from her a living soul that walks, from between the membranes and the bowels." And other things of this silly, feeble, frigid, ugly speech. Abū Bakr b. al-Bāqillānī, may Allah have mercy on him, in his book "Iʿjāz al-Qurʾān," cited things from the speech of these ignorant false prophets such as Musaylimah, Ṭulayḥah, al-Aswad, Sajāḥ, and others, which indicate the weakness of their minds and the minds of those who followed them in their error and deception. It has been narrated to us from ʿAmr b. al-ʿĀṣ that he went as a delegate to Musaylimah during his days of ignorance, and Musaylimah said to him: "What has been revealed to your companion at this time?" ʿAmr said to him: "A short, eloquent sūrah has been revealed to him." He said: "And what is it?" He said: "It has been revealed to him: 'By time, indeed mankind is in loss, except those who believe and do righteous deeds and exhort one another to truth and exhort one another to patience.'" He said: Musaylimah thought for a while, then raised his head and said: "The like of it has been revealed to me." ʿAmr said to him: "And what is it?" Musaylimah said: "O furry one, O furry one, you are only two ears and a chest, and the rest of you is contemptible and paltry." Then he said: "How do you see it, O ʿAmr?" ʿAmr said to him: "By Allah, you know that I know that you are lying." The scholars of history mentioned that he used to imitate the Prophet ﷺ. He heard that the Messenger of Allah ﷺ spat into a well and its water became abundant, so he spat into a well and its water dried up completely, and into another, its water became bitter. He performed ablution and watered palm trees with his ablution water, and they withered and perished. Young boys were brought to him for blessing, and he wiped their heads; some of them became bald, and some of them developed a lisp. It is said that he supplicated for a man who had pain in his eyes and wiped them, and the man went blind. Sayf b. ʿUmar said, with his chain of transmission from ʿUmayr b. Ṭalḥah, from his father, that he came to al-Yamāmah and said: "Where is Musaylimah?" They said: "Hush — the Messenger of Allah." He said: "No, not until I see him." When he came to him, he said: "Are you Musaylimah?" He said: "Yes." He said: "Who comes to you?" He said: "A Merciful One (Raḥmān)." He said: "In light or in darkness?" He said: "In darkness." He said: "I bear witness that you are a liar and that Muḥammad is truthful, but a liar of Rabīʿah is dearer to us than a truthful one of Muḍar." And this coarse Bedouin followed him, may Allah curse him, until he was killed with him on the day of ʿAqrabāʾ — may Allah not have mercy on him.

9. Tarikh (al-Tabari) 1806No grade recorded

   ذِكْرُ رِدَّةِ أَهْلِ مَهْرَةُ  ، فَإِنَّهُمْ لَمَّا فَرَغُوا مِنْ عُمَانَ كَمَا ذَكَرْنَا، سَارَ عِكْرِمَةُ بِالنَّاسِ إِلَى بِلَادِ مَهْرَةَ، بِمَنْ مَعَهُ مِنَ الْجُيُوشِ، وَمَنْ أُضِيفَ إِلَيْهَا حَتَّى اقْتَحَمَ عَلَى مَهْرَةَ بِلَادَهَا، فَوَجَدَهُمْ جُنْدَيْنِ ; عَلَى أَحَدِهِمَا - وَهُمُ الْأَكْثَرُ - أَمِيرٌ يُقَالُ لَهُ: الْمُصَبَّحُ. أَحَدُ بَنِي مُحَارِبٍ، وَعَلَى الْجُنْدِ الْآخَرِ أَمِيرٌ يُقَالُ لَهُ: شِخْرِيتُ. وَهُمَا مُخْتَلِفَانِ، وَكَانَ هَذَا الِاخْتِلَافُ رَحْمَةً عَلَى الْمُؤْمِنِينَ، فَرَاسَلَ عِكْرِمَةُ شِخْرِيتَ، فَأَجَابَهُ وَانْضَافَ إِلَى عِكْرِمَةَ، فَقَوِيَ بِذَلِكَ الْمُسْلِمُونَ، وَضَعُفَ جَأْشُ الْمُصَبَّحِ، فَبَعَثَ إِلَيْهِ عِكْرِمَةُ يَدْعُوهُ إِلَى اللَّهِ وَإِلَى السَّمْعِ وَالطَّاعَةِ، فَاغْتَرَّ بِكَثْرَةِ مَنْ مَعَهُ وَمُخَالَفَةً لِشِخْرِيتَ، فَتَمَادَى فِي طُغْيَانِهِ، فَسَارَ إِلَيْهِ عِكْرِمَةُ بِمَنْ مَعَهُ مِنَ الْجُنُودِ، فَاقْتَتَلُوا مَعَ الْمُصَبَّحِ أَشَدَّ مِنْ قِتَالِ دَبَا الْمُتَقَدِّمِ، ثُمَّ فَتَحَ اللَّهُ بِالنَّصْرِ وَالظَّفَرِ، فَفَرَّ الْمُشْرِكُونَ وَقُتِلَ الْمُصَبَّحُ وَقُتِلَ خَلْقٌ كَثِيرٌ مِنْ قَوْمِهِ، وَغَنِمَ الْمُسْلِمُونَ أَمْوَالَهُمْ، فَكَانَ فِي جُمْلَةِ مَا غَنِمُوا أَلْفَا نَجِيبَةٍ، فَخَمَّسَ عِكْرِمَةُ ذَلِكَ كُلَّهُ، وَبَعَثَ بِخُمُسِهِ إِلَى الصِّدِّيقِ مَعَ شِخْرِيتَ، وَأَخْبَرَهُ بِمَا فَتَحَ اللَّهُ عَلَيْهِ، وَالْبِشَارَةِ مَعَ رَجُلٍ يُقَالُ لَهُ: السَّائِبُ، مِنْ بَنِي عَابِدٍ مِنْ مَخْزُومٍ، وَقَدْ قَالَ فِي ذَلِكَ رَجُلٌ يُقَالُ لَهُ عُلْجُومٌ: جَزَى اللَّهُ شِخْرِيتًا وَأَفْنَاءَ هَاشِمٍ وَفِرْضِمَ إِذْ سَارَتْ إِلَيْنَا الْحَلَائِبُ     جَزَاءَ مُسِيءٍ لَمْ يُرَاقِبْ لِذِمَّةٍ وَلَمْ يَرْجُهَا فِيمَا يُرَجَّى الْأَقَارِبُ     أَعِكْرِمُ لَوْلَا جَمْعُ قَوْمِي وَفِعْلُهُمْ لَضَاقَتْ عَلَيْكُمْ بِالْفَضَاءِ الْمَذَاهِبُ     وَكُنَّا كَمَنِ اقْتَادَ كَفًّا بِأُخْتِهَا وَحَلَّتْ عَلَيْنَا فِي الدُّهُورِ النَّوَائِبُ ذِكْرُ خَبَرِ رِدَّةِ الْيَمَنِ   لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَعَلَى مَكَّةَ وَأَرْضِهَا عَتَّابُ بْنُ أَسِيدٍ، وَعَلَى عَكٍّ وَالْأَشْعَرِيِّينَ الطَّاهِرُ بْنُ أَبِي هَالَةَ، وَعَلَى الطَّائِفِ عُثْمَانُ بْنُ أَبِي الْعَاصِ وَمَالِكُ بْنُ عَوْفٍ النَّضْرِيُّ، وَعُثْمَانُ عَلَى الْمُدُنِ، وَمَالِكٌ عَلَى أَهْلِ الْوَبَرِ، وَبِصَنْعَاءَ فَيْرُوزُ وَدَاذَوَيْهِ يُسَانِدُهُ، وَقَيْسُ بْنُ مَكْشُوحٍ، وَعَلَى الْجُنْدِ يَعْلَى بْنُ أُمَيَّةَ، وَعَلَى مَأْرِبَ أَبُو مُوسَى، وَكَانَ مِنْهُمْ مَعَ الْأَسْوَدِ الْكَذَّابِ مَا ذَكَرْنَاهُ. فَلَمَّا أَهْلَكَ اللَّهُ الْأَسْوَدَ الْعَنْسِيَّ بَقِيَ طَائِفَةٌ مِنْ أَصْحَابِهِ يَتَرَدَّدُونَ بَيْنَ صَنْعَاءَ وَنَجْرَانَ، لَا يَأْوُونَ إِلَى أَحَدٍ. وَمَاتَ النَّبِيُّ ﷺ عَلَى أَثَرِ ذَلِكَ فَارْتَدَّ النَّاسُ، فَكَتَبَ عَتَّابُ بْنُ أَسِيدٍ إِلَى أَبِي بَكْرٍ يُعَرِّفُهُ خَبَرَ مَنِ ارْتَدَّ فِي عَمَلِهِ، وَبَعَثَ عَتَّابٌ أَخَاهُ خَالِدًا إِلَى أَهْلِ تِهَامَةَ، وَبِهَا جَمَاعَةٌ مِنْ مُدْلِجٍ وَخُزَاعَةَ وَأَبْنَاءِ كِنَانَةَ. وَأَمَّا كِنَانَةُ عَلَيْهِمْ جُنْدُبُ بْنُ سَلْمَى، فَالْتَقَوْا بِالْأَبَارِقِ، فَقَتَلَهُمْ خَالِدٌ وَفَرَّقَهُمْ، وَأَفْلَتَ جُنْدُبُ بْنُ سَلْمَى وَعَادَ، وَبَعَثَ عُثْمَانُ بْنُ أَبِي الْعَاصِ بَعْثًا إِلَى شَنُوءَةَ وَبِهَا جَمَاعَةٌ مِنَ الْأَزْدِ، وَبَجِيلَةُ، وَخَثْعَمُ، وَعَلَيْهِمْ حُمَيْضَةُ بْنُ النُّعْمَانِ، وَاسْتَعْمَلَ عُثْمَانُ عَلَى السَّرِيَّةِ عُثْمَانَ بْنَ أَبِي رَبِيعَةَ، فَالْتَقَوْا بِشَنُوءَةَ، فَانْهَزَمَ الْكُفَّارُ وَتَفَرَّقُوا، وَهَرَبَ حُمَيْضَةُ فِي الْبِلَادِ. وَأَمَّا الْأَخَابِثُ مِنَ الْعَكِّ فَكَانُوا أَوَّلَ مُنْتَقِضٍ بِتِهَامَةَ بَعْدَ النَّبِيِّ ﷺ ثُمَّ تَجَمَّعَ عَكٌّ وَالْأَشْعَرِيُّونَ، وَأَقَامُوا عَلَى الْأَعْلَابِ، فَسَارَ إِلَيْهِمُ الطَّاهِرُ بْنُ أَبِي هَالَةَ وَمَعَهُ مَسْرُوقٌ وَقَوْمُهُ مِنْ عَكٍّ مِمَّنْ لَمْ يَرْتَدَّ، فَالْتَقَوْا عَلَى الْأَعْلَابِ، فَانْهَزَمَتْ عَكٌّ وَمَنْ مَعَهُمْ، وَقُتِلُوا قَتْلًا ذَرِيعًا، وَكَانَ ذَلِكَ فَتْحًا عَظِيمًا. وَوَرَدَ كِتَابُ أَبِي بَكْرٍ عَلَى الطَّاهِرِ يَأْمُرُهُ بِقِتَالِهِمْ، وَسَمَّاهُمُ الْأَخَابِثَ، وَسَمَّى طَرِيقَهُمْ طَرِيقَ الْأَخَابِثِ، فَبَقِيَ الِاسْمُ عَلَيْهِمْ إِلَى الْآنَ. وَأَمَّا أَهْلُ نَجْرَانَ فَلَمَّا بَلَغَهُمْ مَوْتُ النَّبِيِّ ﷺ أَرْسَلُوا وَفْدًا لِيُجَدِّدُوا عَهْدَهُمْ مَعَ أَبِي بَكْرٍ، فَكَتَبَ بِذَلِكَ كِتَابًا. وَأَمَّا بَجِيلَةُ فَإِنَّ أَبَا بَكْرٍ رَدَّ جَرِيرَ بْنَ عَبْدِ اللَّهِ، وَأَمَرَهُ أَنْ يَسْتَنْفِرَ مِنْ قَوْمِهِ مَنْ ثَبَتَ عَلَى الْإِسْلَامِ، وَيُقَاتِلَ بِهِمْ مَنِ ارْتَدَّ عَنِ الْإِسْلَامِ، وَأَنْ يَأْتِيَ خَثْعَمَ فَيُقَاتِلَ مَنْ خَرَجَ غَضَبًا لِذِي الْخَلَصَةِ، فَخَرَجَ جَرِيرٌ وَفَعَلَ مَا أَمَرَهُ، فَلَمْ يَقُمْ لَهُ أَحَدٌ إِلَّا نَفَرٌ يَسِيرٌ، فَقَتَلَهُمْ وَتَتَبَّعَهُمْ. ( حُمَيْضَةُ بِالْحَاءِ الْمُهْمَلَةِ الْمَضْمُومَةِ، وَالضَّادِ الْمُعْجَمَةِ ). ذِكْرُ خَبَرِ رِدَّةِ الْيَمَنِ ثَانِيَةً   وَكَانَ مِمَّنِ ارْتَدَّ ثَانِيَةً قَيْسُ بْنُ عَبْدِ يَغُوثَ بْنِ مَكْشُوحٍ، وَذَلِكَ أَنَّهُ لَمَّا بَلَغَهُ مَوْتُ النَّبِيِّ ﷺ عَمِلَ فِي قَتْلِ فَيْرُوزَ وَجِشْنَسَ، وَكَتَبَ أَبُو بَكْرٍ إِلَى عُمَرَ ذِي مُرَّانَ، وَإِلَى سَعِيدٍ ذِي زُودٍ، وَإِلَى الْكَلَاعِ، وَإِلَى حَوْشَبٍ ذِي ظُلَيْمٍ، وَإِلَى شَهْرٍ ذِي نِيَافٍ يَأْمُرُهُمْ بِالتَّمَسُّكِ بِدِينِهِمْ وَالْقِيَامِ بِأَمْرِ اللَّهِ، وَيَأْمُرُهُمْ بِإِعَانَةِ الْأَبْنَاءِ عَلَى مَنْ نَاوَأَهُمْ، وَالسَّمْعِ لِفَيْرُوزَ، وَكَانَ فَيْرُوزُ وَدَاذَوَيْهِ وَقَيْسٌ قَبْلَ ذَلِكَ مُتَسَانِدِينَ. فَلَمَّا سَمِعَ قَيْسٌ بِذَلِكَ كَتَبَ إِلَى ذِي الْكُلَاعِ وَأَصْحَابِهِ يَدْعُوهُمْ إِلَى قَتْلِ الْأَبْنَاءِ وَإِخْرَاجِ أَهْلِهِمْ مِنَ الْيَمَنِ، فَلَمْ يُجِيبُوهُ وَلَمْ يَنْصُرُوا الْأَبْنَاءَ. فَاسْتَعَدَّ لَهُمْ قَيْسٌ، وَكَاتَبَ أَصْحَابَ الْأَسْوَدِ الْمُتَرَدِّدِينَ فِي الْبِلَادِ سِرًّا، يَدْعُوهُمْ لِيَجْتَمِعُوا مَعَهُ، فَجَاءُوا إِلَيْهِ، فَسَمِعَ بِهِمْ أَهْلُ صَنْعَاءَ، فَقَصَدَ قَيْسٌ فَيْرُوزَ وَدَاذَوَيْهِ، فَاسْتَشَارَهُمَا فِي أَمْرِهِ خَدِيعَةً مِنْهُ لِيُلَبِّسَ عَلَيْهِمَا، فَاطْمَأَنَّا إِلَيْهِ، ثُمَّ إِنَّ قِيْسًا صَنَعَ مِنَ الْغَدِ طَعَامًا وَدَعَا دَاذَوَيْهِ وَفَيْرُوزَ وَجِشْنَسَ، فَخَرَجَ دَاذَوَيْهِ فَدَخَلَ عَلَيْهِ فَقَتَلَهُ، وَجَاءَ إِلَيْهِ فَيْرُوزُ، فَلَمَّا دَنَا مِنْهُ سَمِعَ امْرَأَتَيْنِ تَتَحَدَّثَانِ، فَقَالَتْ إِحْدَاهُمَا: هَذَا مَقْتُولٌ كَمَا قُتِلَ دَاذَوَيْهِ، فَخَرَجَ. فَطَلَبَهُ أَصْحَابُ قَيْسٍ، فَخَرَجَ يَرْكُضُ، وَلَقِيَهُ جِشْنَسُ فَرَجَعَ مَعَهُ، فَتَوَجَّهَا نَحْوَ جَبَلِ خَوْلَانَ، وَهُمْ أَخْوَالُ فَيْرُوزَ، فَصَعِدَا الْجَبَلَ، وَرَجَعَتْ خُيُولُ قَيْسٍ فَأَخْبَرُوهُ، فَثَارَ بِصَنْعَاءَ وَمَا حَوْلَهَا، وَأَتَتْهُ خُيُولُ الْأَسْوَدِ. وَاجْتَمَعَ إِلَى فَيْرُوزَ جَمَاعَةٌ مِنَ النَّاسِ، وَكَتَبَ إِلَى أَبِي بَكْرٍ يُخْبِرُهُ، وَاجْتَمَعَ إِلَى قَيْسٍ عَوَامُّ قَبَائِلِ مَنْ كَتَبَ أَبُو بَكْرٍ إِلَى رُؤَسَائِهِمْ، وَاعْتَزَلَ الرُّؤَسَاءُ، وَعَمَدَ قَيْسٌ إِلَى الْأَنْبَاءِ فَفَرَّقَهُمْ ثَلَاثَ فِرَقٍ: مَنْ أَقَامَ أَقَرَّ عِيَالَهُ، وَالَّذِينَ سَارُوا مَعَ فَيْرُوزَ فَرَّقَ عِيَالَهُمْ فِرْقَتَيْنِ، فَوَجَّهَ إِحْدَاهَا إِلَى عَدَنَ لِيَحْمِلُوا فِي الْبَحْرِ، وَحَمَلَ الْأُخْرَى فِي الْبَرِّ، وَقَالَ لَهُمْ جَمِيعِهِمْ: الْحَقُوا بِأَرْضِكُمْ. فَلَمَّا عَلِمَ فَيْرُوزُ ذَلِكَ جَدَّ فِي حَرْبِهِ وَتَجَرَّدَ لَهَا، وَأَرْسَلَ إِلَى بَنِي عُقَيْلِ بْنِ رَبِيعَةَ بْنِ عَامِرٍ يَسْتَمِدُّهُمْ، وَإِلَى عَكٍّ يَسْتَمِدُّهُمْ، فَرَكِبَتْ عُقَيْلٌ، فَلَقُوا خَيْلَ قَيْسِ بْنِ عَامِرٍ وَمَعَهُمْ عِيَالَاتُ الْأَبْنَاءِ الَّذِينَ كَانَ قَدْ سَيَّرَهُمْ قَيْسٌ، فَاسْتَنْقَذُوهُمْ وَقَتَلُوا خَيْلَ قَيْسٍ. وَسَارَتْ عَكٌّ فَاسْتَنْقَذُوا طَائِفَةً أُخْرَى مِنْ عِيَالَاتِ الْأَبْنَاءِ، وَقَتَلُوا مَنْ مَعَهُمْ مِنْ أَصْحَابِ قَيْسٍ، وَأَمَدَّتْ عُقَيْلٌ وَعَكٌّ فَيْرُوزَ بِالرِّجَالِ. فَلَمَّا أَتَتْهُ أَمْدَادُهُمْ خَرَجَ بِهِمْ وَبِمَنِ اجْتَمَعَ عِنْدَهُ، فَلَقُوا قَيْسًا دُونَ صَنْعَاءَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَانْهَزَمَ قَيْسٌ وَأَصْحَابُهُ، وَتَذَبْذَبَ أَصْحَابُ الْعَنْسِيِّ وَقَيْسٌ مَعَهُمْ فِيمَا بَيْنَ صَنْعَاءَ وَنَجْرَانَ. قِيلَ: وَكَانَ فَرْوَةُ بْنُ مُسَيْكٍ قَدِمَ عَلَى النَّبِيِّ ﷺ مُسْلِمًا، فَاسْتَعْمَلَهُ النَّبِيُّ ﷺ عَلَى صَدَقَاتِ مُرَادٍ، وَمَنْ نَازَلَهُمْ وَنَزَلَ دَارَهُمْ. وَكَانَ عَمْرُو بْنُ مَعْدِي كَرِبَ الزُّبَيْدِيُّ قَدْ فَارَقَ قَوْمَهُ سَعْدَ الْعَشِيرَةِ، وَانْحَازَ إِلَيْهِمْ وَأَسْلَمَ مَعَهُمْ، فَلَمَّا ارْتَدَّ الْعَنْسِيُّ وَمَعَهُ مَذْحِجٌ ارْتَدَّ عَمْرٌو فِيمَنِ ارْتَدَّ، وَكَانَ عَمْرٌو مَعَ خَالِدِ بْنِ سَعِيدِ بْنِ الْعَاصِ، فَلَمَّا ارْتَدَّ سَارَ إِلَيْهِ خَالِدٌ فَلَقِيَهُ، فَضَرَبَهُ خَالِدٌ عَلَى عَاتِقِهِ فَهَرَبَ مِنْهُ، وَأَخَذَ خَالِدٌ سَيْفَهُ الصَّمْصَامَةَ وَفَرَسَهُ، فَلَمَّا ارْتَدَّ عَمْرٌو جَعَلَهُ الْعَنْسِيُّ بِإِزَاءِ فَرْوَةَ، فَامْتَنَعَ كُلُّ وَاحِدٍ مِنْهُمَا مِنَ الْبَرَاحِ لِمَكَانِ صَاحِبِهِ. فَبَيْنَمَا هُمْ كَذَلِكَ قَدِمَ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ أَبْيَنَ مِنْ مَهْرَةَ، وَقَدْ تَقَدَّمَ ذِكْرُ قِتَالِ مَهْرَةَ، وَمَعَهُ بَشَرٌ كَثِيرٌ مِنْ مَهْرَةَ وَغَيْرِهِمْ، فَاسْتَبْرَى النَّخْعَ وَحِمْيَرَ، وَقَدِمَ أَيْضًا الْمُهَاجِرُ بْنُ أَبِي أُمَيَّةَ فِي جَمْعٍ مِنْ مَكَّةَ وَالطَّائِفِ وَبَجِيلَةَ مَعَ جَرِيرٍ إِلَى نَجْرَانَ، فَانْضَمَّ إِلَيْهِ فَرْوَةُ بْنُ مُسَيْكٍ الْمُرَادِيُّ، فَأَقْبَلَ عَمْرُو بْنُ مَعْدِي كَرِبَ مُسْتَجِيبًا، حَتَّى دَخَلَ عَلَى الْمُهَاجِرِ مِنْ غَيْرِ أَمَانٍ، فَأَوْثَقَهُ الْمُهَاجِرُ، وَأَخَذَ قَيْسًا أَيْضًا فَأَوْثَقَهُ، وَسَيَّرَهُمَا إِلَى أَبِي بَكْرٍ، فَقَالَ: يَا قَيْسُ، قَتَلْتَ عِبَادَ اللَّهِ، وَاتَّخَذْتَ الْمُرْتَدِّينَ وَلِيَجِةً مِنْ دُونِ الْمُؤْمِنِينَ ! فَانْتَفَى قَيْسٌ مِنْ أَنْ يَكُونَ قَارَفَ مِنْ أَمْرِ دَاذَوَيْهِ شَيْئًا، وَكَانَ قَتَلَهُ سِرًّا، فَتَجَافَى لَهُ عَنْ دَمِهِ، وَقَالَ لِعَمْرٍو: أَمَا تَسْتَحِي أَنَّكَ كُلَّ يَوْمٍ مَهْزُومٌ أَوْ مَأْسُورٌ ؟ لَوْ نَصَرْتَ هَذَا الدِّينَ لَرَفَعَكَ اللَّهُ، فَقَالَ: لَا جَرَمَ، لَأُقْبِلَّنَ وَلَا أَعُودُ. وَرَجَعَا إِلَى عَشَائِرِهِمَا. فَسَارَ الْمُهَاجِرُ مِنْ نَجْرَانَ وَالْتَقَتِ الْخُيُولُ عَلَى أَصْحَابِ الْعَنْسِيِّ، فَاسْتَأْمَنُوا فَلَمْ يُؤَمِّنْهُمْ، وَقَتَلَهُمْ بِكُلِّ سَبِيلٍ، ثُمَّ سَارَ إِلَى صَنْعَاءَ فَدَخَلَهَا، وَكَتَبَ إِلَى أَبِي بَكْرٍ بِذَلِكَ.

   ✧ Mention of the apostasy of the people of Mahrah. When they had finished with Oman as we have mentioned, ʿIkrimah marched with the people to the land of Mahrah, with the armies that were with him and those that had been added to them, until he burst upon Mahrah in their land. He found them as two armies: over one of them—and they were the majority—was a commander called al-Muṣabbaḥ, one of the Banū Muḥārib, and over the other army was a commander called Shikh rīt. They were at variance with each other, and this variance was a mercy to the believers. ʿIkrimah corresponded with Shikh rīt, and he answered him and joined ʿIkrimah, so the Muslims were strengthened by that and al-Muṣabbaḥ's courage weakened. ʿIkrimah sent to him calling him to God and to hearing and obedience, but he was deluded by the multitude of those with him and by opposition to Shikh rīt, so he persisted in his tyranny. ʿIkrimah marched against him with the troops that were with him, and they fought al-Muṣabbaḥ more fiercely than the preceding battle of Dabā. Then God granted victory and success: the polytheists fled, al-Muṣabbaḥ was killed, and a great many of his people were killed. The Muslims seized their property as booty, and among what they seized were two thousand noble camels. ʿIkrimah set aside a fifth of all that and sent its fifth to al-Ṣiddīq with Shikh rīt, informing him of what God had granted him, and the good tidings with a man called al-Sāʾib, of the Banū ʿĀbid of Makhzūm. A man called ʿUljūm said about that: May God requite Shikh rīt and the clans of Hāshim and Firḍim when the herds came to us— the requital of an evildoer who observed no covenant and hoped not for it in what relatives are hoped for. O ʿIkrimah, were it not for the gathering of my people and their deed, the ways in the open land would have been too narrow for you. And we were like one who led a hand with its sister, and misfortunes befell us through the ages. Mention of the news of the apostasy of Yemen. When the Messenger of God ﷺ died, ʿAttāb b. Asīd was over Makkah and its land, al-Ṭāhir b. Abī Hālah over ʿAkk and the Ashʿarites, ʿUthmān b. Abī al-ʿĀṣ and Mālik b. ʿAwf al-Naḍrī over al-Ṭāʾif—ʿUthmān over the towns and Mālik over the people of the desert—Fayrūz over Ṣanʿāʾ, with Dādhawayh supporting him, and Qays b. Makshūḥ, Yaʿlā b. Umayyah over al-Jund, and Abū Mūsā over Maʾrib. With them regarding al-Aswad the Liar was what we have mentioned. When God destroyed al-Aswad al-ʿAnsī, a group of his companions remained wandering between Ṣanʿāʾ and Najrān, taking refuge with no one. The Prophet ﷺ died in the aftermath of that, and the people apostatized. ʿAttāb b. Asīd wrote to Abū Bakr informing him of the news of those who had apostatized in his jurisdiction, and ʿAttāb sent his brother Khālid to the people of Tihāmah, where there was a group of Mudlij, Khuzāʿah, and the sons of Kinānah. As for Kinānah, Jundub b. Salmā was over them. They met at al-Abāriq, and Khālid killed them and dispersed them. Jundub b. Salmā escaped and returned. ʿUthmān b. Abī al-ʿĀṣ sent an expedition against Shanūʾah, where there was a group of the Azd, Bajīlah, and Khathʿam, over whom was Ḥumayḍah b. al-Nuʿmān. ʿUthmān appointed ʿUthmān b. Abī Rabīʿah over the raiding party, and they met at Shanūʾah. The disbelievers were defeated and scattered, and Ḥumayḍah fled through the land. As for the wicked ones of ʿAkk, they were the first to break away in Tihāmah after the Prophet ﷺ. Then ʿAkk and the Ashʿarites gathered and encamped at al-Aʿlāb. Al-Ṭāhir b. Abī Hālah marched against them, and with him was Masrūq and his people from ʿAkk who had not apostatized. They met at al-Aʿlāb, and ʿAkk and those with them were defeated and killed in great numbers. That was a great victory. The letter of Abū Bakr reached al-Ṭāhir commanding him to fight them, and he called them the wicked ones and called their route the route of the wicked ones. The name has remained upon them to this day. As for the people of Najrān, when news of the Prophet's death ﷺ reached them, they sent a delegation to renew their pact with Abū Bakr, and he wrote a document to that effect. As for Bajīlah, Abū Bakr sent back Jarīr b. ʿAbd Allāh and commanded him to muster from his people those who remained firm in Islam, and to fight with them those who had apostatized from Islam, and to come to Khathʿam and fight those who had come out in anger for Dhū al-Khalaṣah. Jarīr went out and did what he was commanded, and no one stood against him except a small band, and he killed them and pursued them. (Ḥumayḍah with ḍammah on the unpointed ḥāʾ and the pointed ḍād.) Mention of the news of the apostasy of Yemen a second time. Among those who apostatized a second time was Qays b. ʿAbd Yaghūth b. Makshūḥ. When news of the Prophet's death ﷺ reached him, he plotted to kill Fayrūz and Jishnas. Abū Bakr wrote to ʿUmar Dhū Murrān, to Saʿīd Dhū Zūd, to al-Kalāʿ, to Ḥawshab Dhū Ẓulaym, and to Shahr Dhū Niyāf, commanding them to hold fast to their religion and uphold the command of God, and commanding them to aid the abnāʾ against those who opposed them, and to obey Fayrūz. Fayrūz, Dādhawayh, and Qays had previously been supporting one another. When Qays heard of that, he wrote to Dhū al-Kalāʿ and his companions calling them to kill the abnāʾ and expel their families from Yemen, but they did not answer him and did not help the abnāʾ. Qays prepared against them and secretly corresponded with the companions of al-Aswad who were wandering through the land, calling them to gather with him, and they came to him. The people of Ṣanʿāʾ heard of them. Qays approached Fayrūz and Dādhawayh and consulted them about his affair as a deception to confuse them, and they trusted him. Then the next day Qays prepared food and invited Dādhawayh, Fayrūz, and Jishnas. Dādhawayh went out and entered upon him, and he killed him. Fayrūz came to him, and when he drew near he heard two women conversing; one of them said, 'This one will be killed as Dādhawayh was killed,' so he left. Qays's companions sought him, and he went out galloping. Jishnas met him and returned with him, and they headed toward the mountain of Khawlān, who were Fayrūz's maternal uncles. They climbed the mountain, and Qays's horses returned and informed him. He rose up in Ṣanʿāʾ and its surroundings, and the horses of al-Aswad came to him. A group of people gathered to Fayrūz, and he wrote to Abū Bakr informing him. The common people of the tribes whose leaders Abū Bakr had written to gathered to Qays, while the leaders withdrew. Qays turned to the abnāʾ and divided them into three groups: those who stayed he settled their families; those who had marched with Fayrūz he divided their families into two groups, sending one of them to Aden to be carried by sea and carrying the other by land, saying to them all, 'Join your land.' When Fayrūz learned of that, he exerted himself in his war and devoted himself to it. He sent to the Banū ʿUqayl b. Rabīʿah b. ʿĀmir seeking reinforcement, and to ʿAkk seeking reinforcement. ʿUqayl mounted, and they met the horses of Qays b. ʿĀmir, and with them were the families of the abnāʾ whom Qays had sent away. They rescued them and killed Qays's horses. ʿAkk marched and rescued another group of the families of the abnāʾ and killed those with them of Qays's companions. ʿUqayl and ʿAkk reinforced Fayrūz with men. When their reinforcements came to him, he went out with them and with those who had gathered to him, and they met Qays before Ṣanʿāʾ. They fought a fierce battle, and Qays and his companions were defeated. The companions of al-ʿAnsī wavered, and Qays was with them between Ṣanʿāʾ and Najrān. It is said: Farwah b. Musayk had come to the Prophet ﷺ as a Muslim, and the Prophet ﷺ appointed him over the ṣadaqāt of Murād and those who encamped with them and settled in their abode. ʿAmr b. Maʿdī Karib al-Zubaydī had left his people, Saʿd al-ʿAshīrah, and joined them and became Muslim with them. When al-ʿAnsī apostatized, and with him Madhḥij, ʿAmr apostatized among those who apostatized. ʿAmr was with Khālid b. Saʿīd b. al-ʿĀṣ, and when he apostatized Khālid marched against him and met him. Khālid struck him on his shoulder, and he fled from him. Khālid took his sword al-Ṣamṣāmah and his horse. When ʿAmr apostatized, al-ʿAnsī placed him opposite Farwah, and each of them refrained from leaving his position because of the other. While they were thus, ʿIkrimah b. Abī Jahl arrived at Abyan from Mahrah—the battle of Mahrah has been mentioned previously—and with him were many men from Mahrah and others. He examined al-Nakhaʿ and Ḥimyar. Al-Muhājir b. Abī Umayyah also arrived at Najrān with a force from Makkah, al-Ṭāʾif, and Bajīlah with Jarīr. Farwah b. Musayk al-Murādī joined him. ʿAmr b. Maʿdī Karib came forward responding to the call until he entered upon al-Muhājir without a guarantee of safety. Al-Muhājir bound him, and he also seized Qays and bound him, and sent them both to Abū Bakr. He said, 'O Qays, you killed the servants of God and took the apostates as confidants apart from the believers!' Qays denied having had any part in the affair of Dādhawayh—he had killed him secretly—so he was spared his blood. He said to ʿAmr, 'Are you not ashamed that every day you are defeated or taken captive? Had you supported this religion, God would have raised you.' He said, 'No doubt I will turn back and not return.' They returned to their clans. Al-Muhājir marched from Najrān, and the horsemen met the companions of al-ʿAnsī. They sought a guarantee of safety, but he did not grant it to them and killed them by every means. Then he marched to Ṣanʿāʾ and entered it, and wrote to Abū Bakr about that.

10. Tarikh (al-Tabari) 1807No grade recorded

    فَصْلٌ فِي مَسِيرَةِ الْأُمَرَاءَ مِنْ ذِي الْقَصَّةِ عَلَى مَا عُوهِدُوا عَلَيْهِ وَكَانَ سَيِّدَ الْأُمَرَاءِ وَرَأْسَ الشُّحْعَانِ الصَّنَادِيدِ أَبُو سُلَيْمَانَ خَالِدُ بْنُ الْوَلِيدِ  . رَوَى الْإِمَامُ أَحْمَدُ مِنْ طَرِيقِ وَحْشِيِّ بْنِ حَرْبٍ، أَنَّ أَبَا بَكْرٍ الصِّدِّيقِ لَمَّا عَقَدَ لِخَالِدِ بْنِ الْوَلِيدِ عَلَى قِتَالِ أَهْلِ الرِّدَّةِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: نِعْمَ عَبْدُ اللَّهِ وَأَخُو الْعَشِيرَةِ خَالِدُ بْنُ الْوَلِيدِ  ، سَيْفٌ مِنْ سُيُوفِ اللَّهِ  ، سَلَّهُ اللَّهُ، عَزَّ وَجَلَّ، عَلَى الْكُفَّارِ وَالْمُنَافِقِينَ. وَلَمَّا تَوَجَّهَ خَالِدٌ مِنْ ذِي الْقَصَّةِ وَفَارَقَهُ الصِّدِّيقُ، وَاعَدَهُ أَنَّهُ سَيَلْقَاهُ مِنْ نَاحِيَةِ خَيْبَرَ بِمَنْ مَعَهُ مِنَ الْأُمَرَاءِ، وَأَظْهَرُوا ذَلِكَ لِيُرْعِبُوا الْأَعْرَابَ، وَأَمَرَهُ أَنْ يَذْهَبَ أَوَّلًا إِلَى طُلَيْحَةَ الْأَسَدِيِّ، ثُمَّ يَذْهَبَ بَعْدَهُ إِلَى بَنِي تَمِيمٍ، وَكَانَ طُلَيْحَةُ بْنُ خُوَيْلِدٍ فِي قَوْمِهِ بَنِي أَسَدٍ، وَفِي غَطَفَانَ، وَانْضَمَّ إِلَيْهِمْ بَنُو عَبْسٍ وَذُبْيَانُ، وَبَعَثَ إِلَى بَنِي جَدِيلَةَ وَالْغَوْثِ وَطَيِّئٍ يَسْتَدْعِيهِمْ إِلَيْهِ، فَبَعَثُوا أَقْوَامًا مِنْهُمْ بَيْنَ أَيْدِيهِمْ، لِيَلْحَقُوا عَلَى أَثَرِهِمْ سَرِيعًا، وَكَانَ عَدِيُّ بْنُ حَاتِمٍ وَالزِّبْرِقَانُ بْنُ بَدْرٍ قَدْ قَدِمَا عَلَى أَبِي بَكْرٍ بِصَدَقَاتِ قَوْمِهِمَا بَعْدَ وَفَاةِ النَّبِيِّ ﷺ لِيَتَقَوَّى بِهَا أَبُو بَكْرٍ عَلَى قِتَالِ أَهْلِ الرِّدَّةِ  ، وَلَمْ يَزَلْ لِعَدِيِّ وَالزِّبْرِقَانِ بِذَلِكَ الشَّرَفُ عَلَى قَوْمِهِمَا وَمَنْ سِوَاهُمَا، وَكَانَ الصِّدِّيقُ قَدْ بَعَثَ عَدِيَّ بْنَ حَاتِمٍ قَبْلَ خَالِدِ بْنِ الْوَلِيدِ، وَقَالَ لَهُ: أَدْرِكْ قَوْمَكُ لَا يَلْحَقُوا بِطُلَيْحَةَ فَيَكُونَ دَمَارُهُمْ. فَذَهَبَ عَدِيٌّ إِلَى قَوْمِهِ بَنِي طَيِّئٍ فَأَمَرَهُمْ أَنْ يُبَايِعُوا الصِّدِّيقَ، وَأَنْ يُرَاجِعُوا أَمْرَ اللَّهِ، فَقَالُوا: لَا نُبَايِعُ أَبَا الْفَصِيلِ أَبَدًا، يَعْنُونَ أَبَا بَكْرٍ، ؓ، فَقَالَ: وَاللَّهِ لِيَأْتِيَنَّكُمْ جَيْشٌ، فَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّى تَعْلَمُوا أَنَّهُ أَبُو الْفَحْلِ الْأَكْبَرِ. وَلَمْ يَزَلْ عَدِيٌّ يَفْتِلُ لَهُمْ فِي الذِّرْوَةِ وَالْغَارِبِ حَتَّى لَانُوا، وَجَاءَ خَالِدٌ فِي الْجُنُودِ، وَعَلَى مُقَدِّمَةِ الْأَنْصَارِ الَّذِينَ مَعَهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ، وَبَعَثَ بَيْنَ يَدَيْهِ ثَابِتَ بْنَ أَقْرَمَ وَعُكَّاشَةَ بْنَ مِحْصَنٍ طَلِيعَةً، فَتَلَقَّاهُمَا طُلَيْحَةُ وَأَخُوهُ سَلَمَةُ فِيمَنْ مَعَهُمَا، فَلَمَّا وَجَدَا ثَابِتًا وَعُكَّاشَةَ تَبَارَزُوا، فَقَتَلَ عُكَّاشَةُ حِبَالَ بْنَ طُلَيْحَةَ - وَقِيلَ: بَلْ كَانَ قَتَلَ حِبَالًا قَبْلَ ذَلِكَ - وَأَخَذَ مَا مَعَهُ، وَحَمَلَ عَلَيْهِ طُلَيْحَةُ فَقَتَلَهُ، وَقَتَلَ هُوَ وَأَخُوهُ سَلَمَةُ ثَابِتَ بْنَ أَقْرَمَ، وَجَاءَ خَالِدٌ بِمَنْ مَعَهُ فَوَجَدُوهُمَا صَرِيعَيْنِ، فَشَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ، ثُمَّ أَمَرَ بِهِمَا فَدُفِنَا بِدِمَائِهِمَا فِي ثَوْبَيْهِمَا. وَقَدْ قَالَ طُلَيْحَةُ فِي ذَلِكَ: عَشِيَّةَ غَادَرْتُ ابْنَ أَقْرَمَ ثَاوِيًا وَعُكَّاشَةَ الْغَنْمِيَّ تَحْتَ مَجَالِ     أَقَمْتُ لَهُ صَدْرَ الْحَمَالَةِ إِنَّهَا مُعَوَّدَةٌ قَبْلَ الْكُمَاةِ نِزَالِ     فَيَوْمًا تَرَاهَا فِي الْجُلَالِ مَصُونَةً وَيَوْمًا تَرَاهَا فِي ظِلَالِ عَوَالِي     وَإِنْ تَكُ أَذْوَادٌ أُصِبْنَ وَنِسْوَةٌ فَلَمْ يَذْهَبُوا فِرْغًا بِقَتْلِ حِبَالِ وَمَالَ خَالِدٌ إِلَى بَنِي طَيِّئٍ، فَخَرَجَ إِلَيْهِ عَدِيُّ بْنُ حَاتِمٍ فَقَالَ: أَنْظِرْنِي ثَلَاثَةَ أَيَّامٍ ; فَإِنَّهُمْ قَدِ اسْتَنْظَرُونِي حَتَّى يَبْعَثُوا إِلَى مَنْ تَعَجَّلَ مِنْهُمْ إِلَى طُلَيْحَةَ حَتَّى يَرْجِعُوا إِلَيْهِمْ، فَإِنَّهُمْ يَخْشَوْنَ إِنْ تَابَعُوكَ أَنْ يَقْتُلَ طُلَيْحَةُ مَنْ سَارَ إِلَيْهِ مِنْهُمْ، وَهَذَا أَحَبُّ إِلَيْكَ مِنْ أَنْ يُعْجِّلَهُمْ إِلَى النَّارِ. فَلَمَّا كَانَ بَعْدَ ثَلَاثٍ جَاءَهُ عَدِيٌّ فِي خَمْسِمِائَةِ مُقَاتِلٍ مِمَّنْ رَاجَعَ الْحَقَّ، فَانْضَافُوا إِلَى جَيْشِ خَالِدٍ، وَقَصَدَ خَالِدٌ بَنِي جَدِيلَةَ، فَقَالَ لَهُ عَدِيٌّ: أَجِّلْنِي أَيَّامًا حَتَّى آتِيَهُمْ، فَلَعَلَّ اللَّهَ أَنْ يُنْقِذَهُمْ كَمَا أَنْقَذَ طَيِّئًا، فَأَتَاهُمْ عَدِيٌّ فَلَمْ يَزَلْ بِهِمْ حَتَّى بَايَعُوهُ، فَجَاءَ خَالِدًا بِإِسْلَامِهِمْ، وَلَحِقَ بِالْمُسْلِمِينَ مِنْهُمْ أَلْفُ رَاكِبٍ، فَكَانَ عَدِيٌّ خَيْرَ مَوْلُودٍ وَأَعْظَمَهُ بَرَكَةً عَلَى قَوْمِهِ، ؓ. قَالُوا: ثُمَّ سَارَ خَالِدٌ حَتَّى نَزَلَ بِأَجَأٍ وَسَلْمَى، وَعَبَّأَ جَيْشَهُ هُنَالِكَ، وَالْتَقَى مَعَ طُلَيْحَةَ الْأَسَدِيِّ بِمَكَانٍ يُقَالُ لَهُ: بُزَاخَةُ. وَوَقَفَتْ أَحْيَاءٌ كَثِيرَةٌ مِنَ الْأَعْرَابِ يَنْظُرُونَ عَلَى مَنْ تَكُونُ الدَّائِرَةُ، وَجَاءَ طُلَيْحَةُ فِيمَنْ مَعَهُ مِنْ قَوْمِهِ وَمَنِ الْتَفَّ مَعَهُمْ وَانْضَافَ إِلَيْهِمْ، وَقَدْ حَضَرَ مَعَهُ عُيَيْنَةُ بْنُ حِصْنٍ فِي سَبْعِمِائَةٍ مِنْ قَوْمِهِ بَنِي فَزَارَةَ، وَاصْطَفَّ النَّاسُ، وَجَلَسَ طُلَيْحَةُ مُلْتَفًّا فِي كِسَاءٍ لَهُ يَتَنَبَّأُ لَهُمْ، يَنْظُرُ مَا يُوحَى إِلَيْهِ فِيمَا يَزْعُمُ، وَجَعَلَ عُيَيْنَةُ يُقَاتِلُ مَا يُقَاتِلُ، حَتَّى إِذَا ضَجِرَ مِنَ الْقِتَالِ يَجِيءُ إِلَى طُلَيْحَةَ وَهُوَ مُلْتَفٌّ فِي كِسَائِهِ فَيَقُولُ: أَجَاءَكَ جِبْرِيلُ ؟ فَيَقُولُ: لَا. فَيَرْجِعُ فَيُقَاتِلُ، ثُمَّ يَرْجِعُ فَيَقُولُ لَهُ مِثْلَ ذَلِكَ وَيَرُدُّ عَلَيْهِ مِثْلَ ذَلِكَ، فَلَمَّا كَانَ فِي الثَّالِثَةِ قَالَ لَهُ: هَلْ جَاءَكَ جِبْرِيلُ ؟ قَالَ: نَعَمْ. قَالَ: فَمَا قَالُ لَكَ ؟ قَالَ: قَالَ لِي: إِنَّ لَكَ رَحًا كَرَحَاهُ، وَحَدِيثًا لَا تَنْسَاهُ. قَالَ: يَقُولُ عُيَيْنَةُ: أَظُنُّ أَنْ قَدْ عَلِمَ اللَّهُ سَيَكُونُ لَكَ حَدِيثٌ لَا تَنْسَاهُ. ثُمَّ قَالَ: يَا بَنِي فَزَارَةَ، انْصَرِفُوا. وَانْهَزَمَ، وَانْهَزَمَ النَّاسُ عَنْ طُلَيْحَةَ، فَلَمَّا جَاءَهُ الْمُسْلِمُونَ رَكِبَ عَلَى فَرَسٍ كَانَ قَدْ أَعَدَّهَا لَهُ، وَأَرْكَبَ امْرَأَتَهُ النَّوَارَ عَلَى بَعِيرٍ لَهُ، ثُمَّ انْهَزَمَ بِهَا إِلَى الشَّامِ وَتَفَرَّقَ جَمْعُهُ، وَقَدْ قَتَلَ اللَّهُ طَائِفَةً مِمَّنْ كَانَ مَعَهُ، فَلَمَّا أَوْقَعَ اللَّهُ بِطُلَيْحَةَ وَفَزَارَةَ مَا أَوْقَعَ، قَالَتْ بَنُو عَامِرٍ وَسُلَيْمٍ وَهَوَازِنُ: نَدْخُلُ فِيمَا خَرَجْنَا مِنْهُ، وَنُؤْمِنُ بِاللَّهِ وَرَسُولِهِ، وَنُسَلِّمُ لِحُكْمِهِ فِي أَمْوَالِنَا وَأَنْفُسِنَا. قُلْتُ: وَقَدْ كَانَ طُلَيْحَةُ الْأَسَدِيُّ ارْتَدَّ فِي حَيَاةِ النَّبِيِّ ﷺ، فَلَمَّا مَاتَ رَسُولُ اللَّهِ ﷺ قَامَ بِمُؤَازَرَتِهِ عُيَيْنَةُ بْنُ حِصْنِ بْنِ بَدْرٍ، وَارْتَدَّ عَنِ الْإِسْلَامِ، وَقَالَ لِقَوْمِهِ: وَاللَّهِ لِنَبِيٌّ مِنْ بَنِي أَسَدٍ أَحَبُّ إِلَيَّ مِنْ نَبِيٍّ مِنْ بَنِي هَاشِمٍ، وَقَدْ مَاتَ مُحَمَّدٌ، وَهَذَا طُلَيْحَةُ فَاتِّبِعُوهُ. فَوَافَقَهُ قَوْمُهُ بَنُو فَزَارَةَ عَلَى ذَلِكَ، فَلَمَّا كَسَرَهُمَا خَالِدٌ هَرَبَ طُلَيْحَةُ بِامْرَأَتِهِ إِلَى الشَّامِ، فَنَزَلَ عَلَى بَنِي كَلْبٍ، وَأَسَرَ خَالِدٌ عُيَيْنَةَ بْنَ حِصْنٍ، وَبَعَثَ بِهِ إِلَى الْمَدِينَةِ مَجْمُوعَةً يَدَاهُ إِلَى عُنُقِهِ، فَدَخَلَ الْمَدِينَةَ وَهُوَ كَذَلِكَ، فَجَعَلَ الْوِلْدَانُ وَالْغِلْمَانُ يَطْعَنُونَهُ بِأَيْدِيهِمْ، وَيَقُولُونَ: أَيْ عَدُوَّ اللَّهِ، ارْتَدَدْتَ عَنِ الْإِسْلَامِ ؟ فَيَقُولُ: وَاللَّهِ مَا كُنْتُ آمَنْتُ قَطُّ. فَلَمَّا وَقَفَ بَيْنَ يَدَيِ الصِّدِّيقِ اسْتَتَابَهُ وَحَقَنَ دَمَهُ، ثُمَّ حَسُنَ إِسْلَامُهُ بَعْدَ ذَلِكَ، وَكَذَلِكَ مَنَّ عَلَى قُرَّةَ بْنِ هُبَيْرَةَ، وَكَانَ أَحَدَ الْأُمَرَاءِ مَعَ طُلَيْحَةَ، فَأَسَرَهُ مَعَ عُيَيْنَةَ، وَأَمَّا طُلَيْحَةُ فَإِنَّهُ رَاجَعَ الْإِسْلَامَ بَعْدَ ذَلِكَ أَيْضًا، وَذَهَبَ إِلَى مَكَّةَ مُعْتَمِرًا أَيَّامَ الصِّدِّيقِ وَاسْتَحْيَا أَنْ يُوَاجِهَهُ مُدَّةَ حَيَّاتِهِ وَقَدْ رَجَعَ فَشَهِدَ الْقِتَالَ مَعَ خَالِدٍ، وَكَتَبَ الصِّدِّيقُ إِلَى خَالِدٍ أَنِ اسْتَشِرْهُ فِي الْحَرْبِ وَلَا تُؤَمِّرْهُ، يَعْنِي مُعَامَلَتَهُ لَهُ بِنَقِيضِ مَا كَانَ قَصَدَهُ مِنَ الرِّيَاسَةِ فِي الْبَاطِلِ. وَهَذَا مِنْ فِقْهِ الصِّدِّيقِ، ؓ وَأَرْضَاهُ. وَقَدْ قَالَ خَالِدُ بْنُ الْوَلِيدِ لِبَعْضِ أَصْحَابِ طُلَيْحَةَ مِمَّنْ أَسْلَمَ وَحَسُنَ إِسْلَامُهُ: أَخْبِرْنَا عَمَّا كَانَ يَقُولُ لَكُمْ طُلَيْحَةُ مِنَ الْوَحْيِ. فَقَالَ: إِنَّهُ كَانَ يَقُولُ: وَالْحَمَامِ وَالْيَمَامِ، وَالصُّرَدِ الصَّوَّامِ، قَدْ صُمْنَ قَبْلَكُمْ بِأَعْوَامٍ، لَيَبْلُغَنَّ مُلْكُنَا الْعِرَاقَ وَالشَّامَ. إِلَى غَيْرِ ذَلِكَ مِنَ الْخُرَافَاتِ وَالْهَذَيَانَاتِ السَّمِجَةِ. وَقَدْ كَتَبَ أَبُو بَكْرٍ الصِّدِّيقُ إِلَى خَالِدِ بْنِ الْوَلِيدِ حِينَ جَاءَهُ أَنَّهُ كَسَرَ طُلَيْحَةَ وَمَنْ كَانَ فِي صَفِّهِ، وَقَامَ بِنَصْرِهِ، فَكَتَبَ إِلَيْهِ: لِيَزِدْكَ مَا أَنْعَمَ اللَّهُ بِهِ خَيْرًا، وَاتَّقِ اللَّهَ فِي أَمْرِكَ، فَإِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ، جِدَّ فِي أَمْرِكَ وَلَا تَنِيَنَّ، وَلَا تَظْفَرْ بِأَحَدٍ مِنَ الْمُشْرِكِينَ قَتَلَ مِنَ الْمُسْلِمِينَ إِلَّا نَكَّلَتَ بِهِ، وَمَنْ أَخَذْتَ مِمَّنْ حَادَّ اللَّهَ أَوْ ضَادَّهُ مِمَّنْ يَرَى أَنَّ فِي ذَلِكَ صَلَاحًا فَاقْتُلْهُ. فَأَقَامَ خَالِدٌ بِبُزَاخَةَ شَهْرًا، يُصَعِّدُ فِيهَا وَيُصَوِّبُ، وَيَرْجِعُ إِلَيْهَا فِي طَلَبِ الَّذِينَ وَصَّاهُ بِسَبَبِهِمُ الصِّدِّيقُ، فَجَعَلَ يَتَرَدَّدُ فِي طَلَبِ هَؤُلَاءِ شَهْرًا، يَأْخُذُ بِثَأْرِ مَنْ قَتَلُوا مِنَ الْمُسْلِمِينَ الَّذِينَ كَانُوا بَيْنَ أَظْهُرِهِمْ حِينَ ارْتَدُّوا ; فَمِنْهُمْ مَنْ حَرَّقَهُ بِالنَّارِ، وَمِنْهُمْ مَنْ رَضَخَهُ بِالْحِجَارَةِ، وَمِنْهُمْ مَنْ رَمَى بِهِ مِنْ شَوَاهِقَ الْجِبَالِ، كُلُّ هَذَا لِيُشَرِّدَ بِهِمْ مَنْ يَسْمَعُ بَخَبَرِهِمْ مِنْ مُرْتَدَّةِ الْعَرَبِ. ؓ. وَقَالَ الثَّوْرِيُّ، عَنْ قَيْسِ بْنِ مُسْلِمْ، عَنْ، طَارِقِ بْنِ شِهَابٍ قَالَ: لَمَّا قَدِمَ وَفْدُ بُزَاخَةَ ; أَسَدٌ وَغَطَفَانُ عَلَى أَبِي بَكْرٍ يَسْأَلُونَهُ الصُّلْحَ، خَيَّرَهُمْ أَبُو بَكْرٍ بَيِّنَ حَرْبٍ مُجْلِيَةٍ أَوْ حِطَّةٍ مُخْزِيَةٍ. فَقَالُوا: يَا خَلِيفَةَ رَسُولِ اللَّهِ، أَمَّا الْحَرْبُ الْمُجْلِيَةُ فَقَدْ عَرَفْنَاهَا، فَمَا الْحِطَّةُ الْمُخْزِيَةُ ؟ قَالَ: تُؤْخَذُ مِنْكُمُ الْحَلْقَةُ وَالْكُرَاعُ، وَتُتْرَكُونَ أَقْوَامًا يَتَّبِعُونَ أَذْنَابَ الْإِبِلِ حَتَّى يُرِيَ اللَّهُ خَلِيفَةَ نَبِيِّهِ وَالْمُؤْمِنَيْنِ أَمْرًا يَعْذِرُونَكُمْ بِهِ، وَتُؤَدُّونَ مَا أَصَبْتُمْ مِنَّا، وَلَا نُؤَدِّي مَا أَصَبْنَا مِنْكُمْ، وَتَشْهَدُونَ أَنَّ قَتْلَانَا فِي الْجَنَّةِ وَقَتْلَاكُمْ فِي النَّارِ، وَتَدُونَ قَتْلَانَا وَلَا نَدِي قَتْلَاكُمْ. فَقَالَ عُمَرُ: أَمَّا قَوْلُكَ: تَدُونَ قَتْلَانَا. فَإِنَّ قَتْلَانَا قُتِلُوا عَلَى أَمْرِ اللَّهِ لَا دِيَاتِ لَهُمْ. فَاتَّبَعَ عُمَرَ. وَقَالَ عُمَرُ فِي الثَّانِي: نِعْمَ مَا رَأَيْتَ. وَرَوَاهُ الْبُخَارِيُّ مِنْ حَدِيثِ الثَّوْرِيِّ بِسَنَدِهِ مُخْتَصَرًا.

    ✧ Section on the march of the commanders from Dhū al-Qaṣṣah according to what they had pledged And the chief of the commanders and the head of the brave champions was Abū Sulaymān Khālid b. al-Walīd. Imām Aḥmad narrated from the route of Waḥshī b. Ḥarb that Abū Bakr al-Ṣiddīq, when he appointed Khālid b. al-Walīd to fight the people of apostasy, said: I heard the Messenger of God ﷺ say: "Excellent servant of God and brother of the clan is Khālid b. al-Walīd, a sword among the swords of God which God, mighty and majestic, unsheathed against the disbelievers and the hypocrites." When Khālid set out from Dhū al-Qaṣṣah and al-Ṣiddīq parted from him, he promised him that he would meet him from the direction of Khaybar with the commanders who were with him, and they made that known to strike terror into the Bedouins. He commanded him to go first to Ṭulayḥah al-Asadī, then to go after him to Banū Tamīm. Ṭulayḥah b. Khuwaylid was among his people Banū Asad and in Ghaṭafān, and Banū ʿAbs and Dhubyān joined them. He sent to Banū Jadīlah, al-Ghawth, and Ṭayyiʾ summoning them to him, so they sent groups from among them ahead of them to catch up with their traces quickly. ʿAdī b. Ḥātim and al-Zibriqān b. Badr had come to Abū Bakr with the ṣadaqāt of their people after the death of the Prophet ﷺ so that Abū Bakr could strengthen himself with them for fighting the people of apostasy. ʿAdī and al-Zibriqān retained by that the honor over their people and others. Al-Ṣiddīq had sent ʿAdī b. Ḥātim before Khālid b. al-Walīd and said to him: "Catch up with your people lest they join Ṭulayḥah and their destruction come about." So ʿAdī went to his people Banū Ṭayyiʾ and commanded them to pledge allegiance to al-Ṣiddīq and to return to the command of God. They said: "We will never pledge allegiance to Abū al-Faṣīl," meaning Abū Bakr ؓ. He said: "By God, an army will certainly come to you, and they will keep fighting you until you know that he is Abū al-Faḥl al-Akbar." ʿAdī kept working on them at the top and the withers until they softened. Khālid came with the troops, and at the head of the vanguard of the Anṣār who were with him was Thābit b. Qays b. Shammās. He sent ahead of him Thābit b. Aqram and ʿUkkāshah b. Miḥṣan as a scouting party. Ṭulayḥah and his brother Salamah met them with those who were with them. When they encountered Thābit and ʿUkkāshah, they engaged in single combat. ʿUkkāshah killed Ḥibāl b. Ṭulayḥah—and it was said: rather, he had killed Ḥibāl before that—and took what was with him. Then Ṭulayḥah charged at him and killed him, and he and his brother Salamah killed Thābit b. Aqram. Khālid came with those who were with him and found them both slain, and that distressed the Muslims. Then he ordered that they be buried in their blood and their two garments. Ṭulayḥah said about that: In the evening I left Ibn Aqram lying low, and ʿUkkāshah al-Ghanmī beneath a fighting ground; I held for him the front of leadership, that it is accustomed to combat with heroes. One day you see her in the saddle-gear protected, and one day you see her in the shades of long spears. And if small herds of camels were taken and women taken captive, they did not go away unavenged for the killing of Ḥibāl. Khālid turned to Banū Ṭayyiʾ, and ʿAdī b. Ḥātim came out to him and said: "Grant me three days, for they have asked me to wait until they send to those of them who hastened to Ṭulayḥah so that they return to them, for they fear that if they follow you, Ṭulayḥah will kill those of them who went to him. This is dearer to you than that they be hastened to the Fire." After three days ʿAdī came to him with five hundred fighters from among those who had returned to the truth, and they joined the army of Khālid. Khālid headed for Banū Jadīlah, and ʿAdī said to him: "Give me some days until I come to them, perhaps God may save them as He saved Ṭayyiʾ." So ʿAdī went to them and kept at them until they pledged allegiance to him. He brought Khālid their submission, and a thousand riders from among them joined the Muslims. ʿAdī was the best newborn and the greatest in blessing upon his people, ؓ. They said: Then Khālid marched until he halted at Ajaʾ and Salmā, and he drew up his army there. He met Ṭulayḥah al-Asadī at a place called Buzākhah. Many Bedouin tribes stood watching to see upon whom the turn of fortune would fall. Ṭulayḥah came with those who were with him from his people and those who gathered around them and joined them. ʿUyaynah b. Ḥiṣn was present with him with seven hundred of his people Banū Fazārah. The people formed ranks, and Ṭulayḥah sat wrapped in a cloak of his, prophesying to them, looking at what was revealed to him as he claimed. ʿUyaynah kept fighting for a time, until when he grew weary of fighting he would come to Ṭulayḥah while he was wrapped in his cloak and say: "Has Gabriel come to you?" He would say: "No." Then he would return and fight, then come back and ask him the same thing and receive the same answer. On the third time he said to him: "Has Gabriel come to you?" He said: "Yes." He said: "What did he say to you?" He said: "He said to me: You have a mill like his mill, and a saying you will not forget." He said—meaning ʿUyaynah: "I think that God has known that there will be a saying you will not forget." Then he said: "O Banū Fazārah, withdraw." He fled, and the people fled from Ṭulayḥah. When the Muslims came to him, he mounted a horse he had prepared for himself and mounted his wife al-Nawwār on a camel of his, then fled with her toward Syria. His gathering dispersed, and God killed a group of those who were with him. When God inflicted upon Ṭulayḥah and Fazārah what He inflicted, Banū ʿĀmir, Sulaym, and Hawāzin said: "We enter into what we departed from, and we believe in God and His Messenger, and we submit to His judgment concerning our wealth and our lives." I say: Ṭulayḥah al-Asadī had apostatized during the life of the Prophet ﷺ. When the Messenger of God ﷺ died, ʿUyaynah b. Ḥiṣn b. Badr rose to support him and apostatized from Islam, and he said to his people: "By God, a prophet from Banū Asad is dearer to me than a prophet from Banū Hāshim. Muḥammad has died, and this is Ṭulayḥah, so follow him." His people Banū Fazārah agreed with him on that. When Khālid defeated them, Ṭulayḥah fled with his wife to Syria and stayed with Banū Kalb. Khālid captured ʿUyaynah b. Ḥiṣn and sent him to Madinah with his hands bound to his neck. He entered Madinah in that state, and the children and boys began poking him with their hands and saying: "O enemy of God, have you apostatized from Islam?" He would say: "By God, I never believed at all." When he stood before al-Ṣiddīq, he asked him to repent and spared his blood. His Islam became good after that. Likewise, he showed favor to Qurrah b. Hubayrah, who had been one of the commanders with Ṭulayḥah, and he captured him along with ʿUyaynah. As for Ṭulayḥah, he also returned to Islam after that, and he went to Makkah as a pilgrim during the days of al-Ṣiddīq, feeling too ashamed to face him for the rest of his life. He had returned and witnessed the fighting with Khālid. Al-Ṣiddīq wrote to Khālid: "Consult him in war but do not appoint him as commander," meaning to deal with him in the opposite manner to what he had intended of leadership in falsehood. This is from the understanding of al-Ṣiddīq, ؓ, and may He be pleased with him. Khālid b. al-Walīd said to one of the companions of Ṭulayḥah who had submitted and whose Islam had become good: "Tell us what Ṭulayḥah used to say to you of revelation." He said: "He used to say: By the doves and the pigeons, and the fasting shrikes, they fasted before you for years, our kingdom will certainly reach Iraq and Syria." And other such nonsense and ugly ravings. Abū Bakr al-Ṣiddīq wrote to Khālid b. al-Walīd when news reached him that he had defeated Ṭulayḥah and those who were in his ranks and supported him. He wrote to him: "May God increase you in good for what He has bestowed upon you. Fear God in your affair, for God is with those who fear Him and those who do good. Be diligent in your affair and do not slacken. Do not capture any of the polytheists who killed Muslims except that you make an example of him. And whoever you take from those who opposed God or set themselves against Him, if you see in that a means of correction, then kill him." Khālid stayed at Buzākhah for a month, going up and down, returning there in pursuit of those whom al-Ṣiddīq had charged him concerning. He kept going back and forth in pursuit of these people for a month, taking revenge for those of the Muslims whom they had killed while they were among them when they apostatized: some of them he burned with fire, some he crushed with stones, and some he threw from the peaks of mountains, all to disperse by their example those who heard of their news among the apostate Arabs. ؓ. Al-Thawrī said, from Qays b. Muslim, from Ṭāriq b. Shihāb, who said: When the delegation of Buzākhah—Asad and Ghaṭafān—came to Abū Bakr asking him for peace, Abū Bakr gave them the choice between a war of expulsion or a humiliating settlement. They said: "O successor of the Messenger of God, as for the war of expulsion, we know it; what is the humiliating settlement?" He said: "Weapons and horses will be taken from you, and you will be left as people who follow the tails of camels until God shows the successor of His Prophet and the believers a matter by which they may excuse you. You will pay for what you took from us, but we will not pay for what we took from you. You will testify that our slain are in Paradise and your slain are in Hell. You will pay blood money for our slain, but we will not pay blood money for your slain." ʿUmar said: "As for your saying, 'You will pay blood money for our slain,' indeed our slain were killed for the cause of God and there is no blood money for them." So he followed ʿUmar's opinion. And ʿUmar said regarding the second matter: "How well you have decided." Al-Bukhārī narrated it from the ḥadīth of al-Thawrī with his chain in abridged form.

11. Tarikh (al-Tabari) 1808No grade recorded

    قِتَالُ خَالِدٍ فِي بُزَاخَةَ   كَانَ قَدِ اجْتَمَعَ طَائِفَةٌ كَثِيرَةٌ مِنَ الْفُلَّالِ يَوْمَ بُزَاخَةَ مِنْ أَصْحَابِ طُلَيْحَةَ مِنْ بَنِي غَطَفَانَ، فَاجْتَمَعُوا إِلَى امْرَأَةٍ يُقَالُ لَهَا: أُمُّ زِمْلٍ سَلْمَى بِنْتُ مَالِكِ بْنِ حُذَيْفَةَ. وَكَانَتْ مِنْ سَيِّدَاتِ الْعَرَبِ، كَأُمِّهَا أُمِّ قِرْفَةَ، وَكَانَ يُضْرَبُ بِأُمِّهَا الْمَثَلُ فِي الشَّرَفِ ; لِكَثْرَةِ أَوْلَادِهَا وَعِزَّةِ قَبِيلَتِهَا وَبَيْتِهَا، فَلَمَّا اجْتَمَعُوا إِلَيْهَا ذَمَرَتْهُمْ لِقِتَالِ خَالِدٍ، فَهَاجُوا لِذَلِكَ، وَتَأَشَّبَ إِلَيْهِمْ آخَرُونَ مِنْ بَنِي سُلَيْمٍ وَطَيِّئٍ وَهَوَازِنَ وَأَسَدٍ، فَصَارُوا جَيْشًا كَثِيفًا، وَتَفَحَّلَ أَمْرُ هَذِهِ الْمَرْأَةِ، فَلَمَّا سَمِعَ بِهِمْ خَالِدُ بْنُ الْوَلِيدِ سَارَ إِلَيْهِمْ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَهِيَ رَاكِبَةٌ عَلَى جَمَلِ أُمِّهَا الَّذِي كَانَ يُقَالُ: مَنْ نَخَسَ جَمَلَهَا فَلَهُ مِائَةٌ مِنَ الْإِبِلِ. وَذَلِكَ لِعِزِّهَا، فَهَزَمَهُمْ خَالِدٌ وَعَقَرَ جَمَلَهَا وَقَتَلَهَا، وَبَعَثَ بِالْفَتْحِ إِلَى الصِّدِّيقِ، ؓ. ذِكْرُ رِدَّةِ بَنِي عَامِرٍ وَهَوَازِنَ وَسُلَيْمٍ   وَكَانَتْ بَنُو عَامِرٍ تُقَدِّمُ إِلَى الرِّدَّةِ رِجْلًا وَتُؤَخِّرُ أُخْرَى، وَتَنْظُرُ مَا تَصْنَعُ أَسَدٌ وَغَطَفَانُ، فَلَمَّا أُحِيطَ بِهِمْ وَبَنُو عَامِرٍ عَلَى قَادَتِهِمْ وَسَادَتِهِمْ - كَانَ قُرَّةُ بْنُ هُبَيْرَةَ فِي كَعْبٍ وَمَنْ لَافَّهَا، وَعَلْقَمَةُ بْنُ عُلَاثَةَ فِي كِلَابٍ وَمَنْ لَافَّهَا، وَكَانَ أَسْلَمَ ثُمَّ ارْتَدَّ فِي زَمَنِ النَّبِيِّ ﷺ وَلَحِقَ بِالشَّامِ بَعْدَ فَتْحِ الطَّائِفِ، فَلَمَّا تُوُفِّيَ النَّبِيُّ ﷺ أَقْبَلَ مُسْرِعًا حَتَّى عَسْكَرَ فِي بَنِي كَعْبٍ. فَبَلَغَ ذَلِكَ أَبَا بَكْرٍ، فَبَعَثَ إِلَيْهِ سَرِيَّةً عَلَيْهَا الْقَعْقَاعُ بْنُ عَمْرٍو، وَقِيلَ: بَلْ قَعْقَاعُ بْنُ سَوْرٍ، وَقَالَ لَهُ لِيُغِيرَ عَلَى عَلْقَمَةَ لَعَلَّهُ يَقْتُلُهُ أَوْ يَسْتَأْسِرُهُ. فَخَرَجَ حَتَّى أَغَارَ عَلَى الْمَاءِ الَّذِي عَلَيْهِ عَلْقَمَةُ، وَكَانَ لَا يَبْرَحُ إِلَّا مُسْتَعِدًّا، فَسَابَقَهُمْ عَلَى فَرَسِهِ فَسَبَقَهُمْ، وَأَسْلَمَ أَهْلُهُ وَوَلَدُهُ، وَأَخَذَهُمُ الْقَعْقَاعُ وَقَدِمَ بِهِمْ عَلَى أَبِي بَكْرٍ، فَجَحَدُوا أَنْ يَكُونُوا عَلَى حَالِ عَلْقَمَةَ، وَلَمْ يَبْلُغْ أَبَا بَكْرٍ عَنْهُمْ أَنَّهُمْ فَارَقُوا دَارَهُمْ، وَقَالُوا لَهُ: مَا ذَنْبُنَا فِيمَا صَنَعَ عَلْقَمَةُ ؟ فَأَرْسَلَهُمْ. ثُمَّ أَسْلَمَ، فَقُبِلَ ذَلِكَ مِنْهُ. وَأَقْبَلَتْ بَنُو عَامِرٍ بَعْدَ هَزِيمَةِ أَهْلِ بُزَاخَةَ يَقُولُونَ: نَدْخُلُ فِيمَا خَرَجْنَا مِنْهُ، وَنُؤْمِنُ بِاللَّهِ وَرَسُولِهِ، وَأَتَوْا خَالِدًا فَبَايَعَهُمْ عَلَى مَا بَايَعَ أَهْلَ بُزَاخَةَ، وَأَعْطَوْهُ بِأَيْدِيهِمْ عَلَى الْإِسْلَامِ، وَكَانَتْ بَيْعَتُهُ: عَلَيْكُمْ عَهْدُ اللَّهِ وَمِيثَاقُهُ لَتُؤْمِنُنَّ بِاللَّهِ وَرَسُولِهِ، وَلَتُقِيمُنَّ الصَّلَاةَ، وَلَتُؤْتُنَّ الزَّكَاةَ، وَتُبَايِعُونَ عَلَى ذَلِكَ أَبْنَاءَكُمْ وَنِسَاءَكُمْ. فَيَقُولُونَ: نَعَمْ وَلَمْ يَقْبَلْ مِنْ أَحَدٍ مِنْ أَسَدٍ، وَغَطَفَانَ، وَطَيِّئٍ، وَسُلَيْمٍ، وَعَامِرٍ - إِلَّا أَنْ يَأْتُوهُ بِالَّذِينَ حَرَّقُوا وَمَثَّلُوا وَعَدَوْا عَلَى الْإِسْلَامِ فِي حَالِ رِدَّتِهِمْ، فَأَتَوْهُ بِهِمْ، فَمَثَّلَ بِهِمْ وَحَرَّقَهُمْ وَرَضَخَهُمْ بِالْحِجَارَةِ، وَرَمَى بِهِمْ مِنَ الْجِبَالِ، وَنَكَّسَهُمْ فِي الْآبَارِ، وَأَرْسَلَ إِلَى أَبِي بَكْرٍ يُعْلِمُهُ مَا فَعَلَ، وَأَرْسَلَ إِلَيْهِ قُرَّةَ بْنَ هُبَيْرَةَ وَنَفَرًا مَعَهُ مُوَثَّقِينَ، وَزُهَيْرًا أَيْضًا.

    ✧ Khālid’s fighting at Buzākhah A large party of the fugitives from the day of Buzākhah, from among the companions of Ṭulayḥah of Banū Ghaṭafān, had gathered. They gathered around a woman called Umm Ziml Salmā bt. Mālik b. Ḥudhayfah. She was one of the noblewomen of the Arabs, like her mother Umm Qirfah. Her mother was proverbial for nobility, because of her many children, the might of her tribe, and her household. When they gathered around her, she incited them to fight Khālid, and they were stirred up for that. Others from Banū Sulaym, Ṭayyiʾ, Hawāzin, and Asad joined them, and they became a dense army. The affair of this woman became formidable. When Khālid b. al-Walīd heard of them, he marched against them, and they fought a severe battle. She was riding on her mother’s camel, about which it used to be said: ‘Whoever goads her camel shall have a hundred camels,’ because of her prestige. Khālid defeated them, hamstrung her camel, and killed her. He sent news of the victory to al-Ṣiddīq, ؓ. The apostasy of Banū ʿĀmir, Hawāzin, and Sulaym Banū ʿĀmir were putting forward one foot toward apostasy and holding back the other, watching what Asad and Ghaṭafān would do. When those were surrounded, Banū ʿĀmir were under their leaders and chiefs: Qurrah b. Hubayrah among Kaʿb and those attached to them, and ʿAlqamah b. ʿUlāthah among Kilāb and those attached to them. He had become Muslim, then apostatized during the time of the Prophet ﷺ and joined al-Shām after the conquest of al-Ṭāʾif. When the Prophet ﷺ died, he came hastening back and encamped among Banū Kaʿb. News of that reached Abū Bakr, and he sent a raiding party against him commanded by al-Qaʿqāʿ b. ʿAmr — and it is said, rather, Qaʿqāʿ b. Sawr — and told him to raid ʿAlqamah, perhaps he would kill him or capture him. He set out and raided the watering place where ʿAlqamah was. ʿAlqamah was never off his guard, so he raced them on his horse and outran them. His family and children surrendered, and al-Qaʿqāʿ seized them and brought them to Abū Bakr. They denied that they had been in ʿAlqamah’s position, and no report had reached Abū Bakr that they had left their homes. They said to him: ‘What is our sin in what ʿAlqamah did?’ So he released them. Then ʿAlqamah became Muslim, and that was accepted from him. After the defeat of the people of Buzākhah, Banū ʿĀmir came forward saying: ‘We enter into what we left, and we believe in God and His Messenger.’ They came to Khālid, and he accepted their pledge on the same terms as the people of Buzākhah. They gave him their hands upon Islam. His pledge was: ‘You have God’s covenant and His compact that you will surely believe in God and His Messenger, that you will surely establish the prayer, and that you will surely give the zakāh, and you pledge your sons and women to that.’ They would say: ‘Yes.’ He would not accept from anyone of Asad, Ghaṭafān, Ṭayyiʾ, Sulaym, or ʿĀmir unless they brought him those who had burned, mutilated, and transgressed against Islam during their apostasy. They brought them to him, and he mutilated them, burned them, crushed them with stones, threw them from mountains, hung them head down in wells, and sent to Abū Bakr informing him of what he had done. He also sent to him Qurrah b. Hubayrah and a number of men with him in bonds, and Zuhayr as well.

12. Tarikh (al-Tabari) 1809No grade recorded

    ذِكْرُ قُدُومِ عَمْرِو بْنِ الْعَاصِ مِنْ عُمَانَ   كَانَ رَسُولُ اللَّهِ ﷺ قَدْ أَرْسَلَ عَمْرَو بْنَ الْعَاصِ إِلَى جَيْفَرٍ عِنْدَ مُنْصَرَفِهِ مِنْ حَجَّةِ الْوَدَاعِ. فَمَاتَ رَسُولُ اللَّهِ ﷺ وَعَمْرٌو بِعُمَانَ، فَأَقْبَلَ حَتَّى انْتَهَى إِلَى الْبَحْرَيْنِ، فَوَجَدَ الْمُنْذِرَ بْنَ سَاوَى فِي الْمَوْتِ. ثُمَّ خَرَجَ عَنْهُ إِلَى بِلَادِ بَنِي عَامِرٍ فَنَزَلَ بِقُرَّةَ بْنِ هُبَيْرَةَ، وَقُرَّةُ يَقُدِّمُ رِجْلًا وَيُؤَخِّرُ أُخْرَى، وَمَعَهُ عَسْكَرٌ مِنْ بَنِي عَامِرٍ، فَذَبَحَ لَهُ وَأَكْرَمَ مَثْوَاهُ. فَلَمَّا أَرَادَ الرِّحْلَةَ خَلَا بِهِ قُرَّةُ وَقَالَ: يَا هَذَا، إِنَّ الْعَرَبَ لَا تَطِيبُ لَكُمْ نَفْسًا بِالْإِتَاوَةِ، فَإِنْ أَعْفَيْتُمُوهَا مِنْ أَخْذِ أَمْوَالِهَا فَسَتَسْمَعُ لَكُمْ وَتُطِيعُ، وَإِنْ أَبَيْتُمْ فَلَا تَجْتَمِعُ عَلَيْكُمْ. فَقَالَ لَهُ عَمْرٌو: أَكَفَرْتَ يَا قُرَّةُ ؟ أَتُخَوِّفُنَا بِالْعَرَبِ ؟ فَوَاللَّهِ لَأُوطِئَنَّ عَلَيْكَ الْخَيْلَ فِي حِفْشِ أُمِّكَ. وَالْحِفْشُ: بَيْتٌ تَنْفَرِدُ فِيهِ النُّفَسَاءُ. وَقَدِمَ عَلَى الْمُسْلِمِينَ بِالْمَدِينَةِ فَأَخْبَرَهُمْ، فَأَطَافُوا بِهِ يَسْأَلُونَهُ، فَأَخْبَرَهُمْ أَنَّ الْعَسَاكِرَ مُعَسْكِرَةٌ مِنْ دَبَا إِلَى الْمَدِينَةِ. فَتَفَرَّقُوا وَتَحَلَّقُوا حِلَقًا، وَأَقْبَلَ عُمَرُ يُرِيدُ التَّسْلِيمَ عَلَى عَمْرٍو، فَمَرَّ عَلَى حِلْقَةٍ فِيهَا عَلِيٌّ، وَعُثْمَانُ، وَطَلْحَةُ، وَالزُّبَيْرُ، وَعَبْدُ الرَّحْمَنِ، وَسَعْدٌ. فَلَمَّا دَنَا عُمَرُ مِنْهُمْ سَكَتُوا، فَقَالَ: فِيمَ أَنْتُمْ ؟ فَلَمْ يُجِيبُوهُ. فَقَالَ لَهُمْ: إِنَّكُمْ تَقُولُونَ: مَا أَخَوْفَنَا عَلَى قُرَيْشٍ مِنَ الْعَرَبِ ! قَالُوا: صَدَقْتَ. قَالَ: فَلَا تَخَافُوهُمْ، أَنَا وَاللَّهِ مِنْكُمْ عَلَى الْعَرَبِ أَخْوَفُ مِنِّي مِنَ الْعَرَبِ عَلَيْكُمْ، وَاللَّهِ لَوْ تَدْخُلُونَ، مَعَاشِرَ قُرَيْشٍ، جُحْرًا لَدَخَلَتْهُ الْعَرَبُ فِي آثَارِكُمْ، فَاتَّقُوا اللَّهَ فِيهِمْ. وَمَضَى عُمَرُ، فَلَمَّا قُدِمَ بِقُرَّةَ بْنِ هُبَيْرَةَ عَلَى أَبِي بَكْرٍ أَسِيرًا، اسْتَشْهَدَ بِعَمْرٍو عَلَى إِسْلَامِهِ، فَأَحْضَرَ أَبُو بَكْرٍ عَمْرًا فَسَأَلَهُ، فَأَخْبَرَهُ بِقَوْلِ قُرَّةَ إِلَى أَنْ وَصَلَ إِلَى ذِكْرِ الزَّكَاةِ فَقَالَ قُرَّةُ: مَهْلًا يَا عَمْرُو ! فَقَالَ: كَلَّا، وَاللَّهِ لَأُخْبِرَنَّهُ بِجَمِيعِهِ. فَعَفَا عَنْهُ أَبُو بَكْرٍ وَقَبِلَ إِسْلَامَهُ.

    ✧ Mention of the arrival of ʿAmr b. al-ʿĀṣ from ʿUmān The Messenger of Allah ﷺ had sent ʿAmr b. al-ʿĀṣ to Jayfar upon his return from the Farewell Pilgrimage. The Messenger of Allah ﷺ died while ʿAmr was in ʿUmān, so he set out until he reached al-Baḥrayn, and he found al-Mundhir b. Sāwā on the point of death. Then he departed from him to the lands of Banū ʿĀmir and alighted with Qurrah b. Hubayrah, while Qurrah was stepping forward with one foot and backward with the other, and with him was an army from Banū ʿĀmir. He slaughtered for him and honoured his lodging. When he wanted to depart, Qurrah took him aside and said: "O you, the Arabs will not willingly accept tribute from you. If you exempt them from taking their wealth, they will hearken to you and obey; but if you refuse, they will not unite behind you." ʿAmr said to him: "Have you disbelieved, O Qurrah? Do you frighten us with the Arabs? By Allah, I will trample you with cavalry in the hut of your mother." Al-ḥifsh: a house in which a woman in childbed secludes herself. He arrived at Madinah to the Muslims and informed them. They gathered around him asking him, and he told them that the armies were encamped from Dabā to Madinah. So they dispersed and formed circles. ʿUmar came wanting to greet ʿAmr, and he passed by a circle in which were ʿAlī, ʿUthmān, Ṭalḥah, al-Zubayr, ʿAbd al-Raḥmān, and Saʿd. When ʿUmar drew near them they fell silent. He said: "What are you about?" They did not answer him. He said to them: "You are saying: How fearful we are for Quraysh because of the Arabs!" They said: "You have spoken truly." He said: "Do not fear them. By Allah, I am more fearful for you from the Arabs than I am of the Arabs for you. By Allah, if you, O assembly of Quraysh, were to enter a hole, the Arabs would enter it in your tracks. So fear Allah concerning them." ʿUmar went on. When Qurrah b. Hubayrah was brought to Abū Bakr as a prisoner, he called upon ʿAmr to bear witness to his Islam. Abū Bakr summoned ʿAmr and asked him, and he told him of Qurrah's speech until he reached the mention of zakāt. Qurrah said: "Gently, O ʿAmr!" ʿAmr said: "No, by Allah, I will tell him all of it." Abū Bakr pardoned him and accepted his Islam.

13. Tarikh (al-Tabari) 1810No grade recorded

    فَصْلٌ فِي خَبَرِ مَالِكِ بْنِ نُوَيْرَةَ الْيَرْبُوعِيِّ التَّمِيمِيِّ   كَانَ قَدْ صَانَعَ سَجَاحِ حِينَ قَدِمَتْ مِنْ أَرْضِ الْجَزِيرَةِ، فَلَمَّا اتَّصَلَتْ بِمُسَيْلِمَةَ لَعَنَهُمَا اللَّهُ، ثُمَّ تَرَحَّلَتْ إِلَى بِلَادِهَا، فَلَمَّا كَانَ ذَلِكَ نَدِمَ مَالِكُ بْنُ نُوَيْرَةَ عَلَى مَا كَانَ مِنْ أَمْرِهِ، وَتَلَوَّمَ فِي شَأْنِهِ، وَهُوَ نَازِلٌ بِمَكَانٍ يُقَالُ لَهُ: الْبُطَاحُ. فَقَصَدَهَا خَالِدٌ بِجُنُودِهِ وَتَأَخَّرَتْ عَنْهُ الْأَنْصَارُ، وَقَالُوا: إِنَّا قَدْ قَضَيْنَا مَا أَمَرَنَا بِهِ الصِّدِّيقُ. فَقَالَ لَهُمْ خَالِدٌ: إِنَّ هَذَا أَمْرٌ لَا بُدَّ مِنْ فِعْلِهِ، وَفُرْصَةٌ لَا بُدَّ مِنَ انْتِهَازِهَا وَإِنْ لَمْ يَأْتِنِي فِيهَا كِتَابٌ، وَأَنَا الْأَمِيرُ وَإِلَيَّ تَرِدُ الْأَخْبَارُ، وَلَسْتُ بِالَّذِي أُجْبِرُكُمْ عَلَى الْمَسِيرِ، وَأَنَا قَاصِدٌ الْبُطَاحَ. فَسَارَ يَوْمَيْنِ، ثُمَّ لَحِقَهُ رَسُولُ الْأَنْصَارِ يَطْلُبُونَ مِنْهُ الِانْتِظَارَ، فَلَحِقُوا بِهِ، فَلَمَّا وَصَلَ الْبُطَاحَ وَعَلَيْهَا مَالِكُ بْنُ نُوَيْرَةَ،، فَبَثَّ خَالِدٌ السَّرَايَا فِي الْبُطَاحِ يَدْعُونَ النَّاسَ، فَاسْتَقْبَلَهُ أُمَرَاءُ بَنِي تَمِيمٍ بِالسَّمْعِ وَالطَّاعَةِ، وَبَذَلُوا الزِّكْوَاتِ، إِلَّا مَا كَانَ مِنْ مَالِكِ بْنِ نُوَيْرَةَ، فَإِنَّهُ مُتَحَيِّرٌ فِي أَمْرِهِ، مُتَنَحٍّ عَنِ النَّاسِ، فَجَاءَتْهُ السَّرَايَا فَأَسَرُوهُ وَأَسَرُوا مَعَهُ أَصْحَابَهُ، وَاخْتَلَفَتِ السَّرِيَّةُ فِيهِمْ، فَشَهِدَ أَبُو قَتَادَةَ الْحَارِثُ بْنُ رِبْعِيِّ الْأَنْصَارِيِّ أَنَّهُمْ أَقَامُوا الصَّلَاةَ، وَقَالَ آخَرُونَ: إِنَّهُمْ لَمْ يُؤَذِّنُوا وَلَا صَلَّوْا. فَيُقَالُ: إِنَّ الْأُسَارَى بَاتُوا فِي كُبُولِهِمْ فِي لَيْلَةٍ بَارِدَةٍ شَدِيدَةِ الْبَرْدِ، فَنَادَى مُنَادِي خَالِدٍ أَنْ دَافِئُوا أَسْرَاكُمْ. فَظَنَّ الْقَوْمُ أَنَّهُ أَرَادَ الْقَتْلَ، فَقَتَلُوهُمْ، وَقَتَلَ ضِرَارُ بْنُ الْأَزْوَرِ مَالِكَ بْنَ نُوَيْرَةَ، فَلَمَّا سَمِعَ خَالِدٌ الْوَاعِيَةَ خَرَجَ وَقَدْ فَرَغُوا مِنْهُمْ، فَقَالَ: إِذَا أَرَادَ اللَّهُ أَمْرًا أَصَابَهُ. وَاصْطَفَى خَالِدٌ امْرَأَةَ مَالِكِ بْنِ نُوَيْرَةَ، وَهِيَ أُمُّ تَمِيمٍ ابْنَةُ الْمِنْهَالِ، وَكَانَتْ جَمِيلَةً، فَلَمَّا حَلَّتْ بَنَى بِهَا. وَيُقَالُ: بَلِ اسْتَدْعَى خَالِدٌ مَالِكَ بْنَ نُوَيْرَةَ فَأَنَّبَهُ عَلَى مَا صَدَرَ مِنْهُ مِنْ مُتَابَعَةِ سَجَاحِ، وَعَلَى مَنْعِهِ الزَّكَاةَ، وَقَالَ: أَلَمْ تَعْلَمْ أَنَّهَا قَرِينَةُ الصَّلَاةِ ؟ فَقَالَ مَالِكٌ: إِنَّ صَاحِبَكُمْ كَانَ يَزْعُمُ ذَلِكَ. فَقَالَ: أَهْوَ صَاحِبُنَا وَلَيْسَ بِصَاحِبِكَ ؟ ! يَا ضِرَارُ، اضْرِبْ عُنُقَهُ. فَضَرَبَ عُنُقَهُ، وَأَمَرَ بِرَأْسِهِ فَجُعِلَ مَعَ حَجَرَيْنِ، وَطُبِخَ عَلَى الثَّلَاثَةِ قِدْرًا، فَأَكَلَ مِنْهَا خَالِدٌ تِلْكَ اللَّيْلَةَ لِيُرْهِبَ بِذَلِكَ الْأَعْرَابَ مِنَ الْمُرْتَدَّةِ وَغَيْرِهِمْ. وَيُقَالُ: إِنَّ شَعْرَ مَالِكٍ جَعَلَتِ النَّارُ تَعْمَلُ فِيهِ إِلَى أَنْ نَضِجَ لَحْمِ الْقِدْرِ، وَلَمْ يَفَرُغَ الشَّعْرُ لِكَثْرَتِهِ. التحريض على عزل خالد وَقَدْ تَكَلَّمَ أَبُو قَتَادَةَ مَعَ خَالِدٍ فِيمَا صَنَعَ، وَتَقَاوَلَا فِي ذَلِكَ، حَتَّى ذَهَبَ أَبُو قَتَادَةَ فَشَكَاهُ إِلَى الصِّدِّيقِ، وَتَكَلَّمَ عُمَرُ مَعَ أَبِي قَتَادَةَ فِي خَالِدٍ، وَقَالَ لِلصَّدِيقِ: اعْزِلْهُ، فَإِنَّ فِي سَيْفِهِ رَهَقًا. فَقَالَ أَبُو بَكْرٍ: لَا أَشْيَمُ سَيْفًا سَلَّهُ اللَّهُ عَلَى الْكُفَّارِ  . وَجَاءَ مُتَمِّمُ بْنُ نُوَيْرَةَ فَجَعَلَ يَشْكُو إِلَى الصِّدِّيقِ خَالِدًا، وَعُمَرُ يُسَاعِدُهُ وَيُنْشِدُ الصِّدِّيقَ مَا قَالَ فِي أَخِيهِ مِنَ الْمَرَاثِي، فَوَدَاهُ الصِّدِّيقُ مِنْ عِنْدِهِ. وَمِنْ قَوْلِ مُتَمِّمٍ فِي ذَلِكَ: وَكُنَّا كَنَدْمَانَيْ جَذِيمَةَ بُرْهَةً مِنَ الدَّهْرِ حَتَّى قِيلَ لَنْ يَتَصَدَّعَا     وَعِشْنَا بِخَيْرٍ مَا حَيِينَا وَقَبْلَنَا أَبَادَ الْمَنَايَا قَوْمَ كِسْرَى وَتُبَّعَا     فَلَمَّا تَفَرَّقْنَا كَأَنِّي وَمَالِكًا لِطُولِ اجْتِمَاعٍ لَمْ نَبِتْ لَيْلَةً مَعَا     تَرَاهُ كَنَصْلِ السَّيْفِ يَهْتَزُّ لِلنَّدَى إِذَا لَمْ يَجِدْ عِنْدَ امْرِئِ السَّوْءَ مَطْمَعَا     وَمَا كَانَ وَقَّافًا إِذَا الْخَيْلُ أَحْجَمَتْ وَلَا طَالِبًا مِنْ خَشْيَةِ الْمَوْتِ مَفْزِعَا     وَلَا بِكَهَامٍ سَيْفُهُ عَنْ عَدُوِّهِ إِذَا هُوَ لَاقَى حَاسِرًا أَوْ مُقَنَّعَا     وَإِنِّي مَتَى مَا أَدْعُ بِاسْمِكَ لَمْ تُجِبْ وَكُنْتَ حَرِيًّا أَنْ تُجِيبَ وَتَسْمَعَا     وَمَا شَارِفٌ حَنَّتْ حَنِينًا وَرَجَّعَتْ أَنِينًا فَأَبْكَى شَجْوُهَا الْبَرْكَ أَجْمَعَا     بِأَوْجَدَ مِنِّي يَوْمَ قَامَ بِمَالِكٍ مُنَادٍ فَصِيحٌ بِالْفِرَاقِ فَأَسْمَعَا     تَحِيَّتُهُ مِنِّي وَإِنْ كَانَ نَائِيًا وَأَمْسَى تُرَابًا فَوْقَهُ الْأَرْضُ بَلْقَعَا     سَقَى اللَّهُ أَرْضًا حَلَّهَا قَبْرُ مَالِكٍ ذِهَابَ الْغَوَادِي الْمُدْجِنَاتِ فَأَمْرَعَا فِي أَبْيَاتٍ أُخَرَ اخْتَصَرْنَاهَا. وَقِيلَ: إِنَّ مُتَمِّمًا حَزِنَ عَلَى أَخِيهِ مَالِكٍ حُزْنًا شَدِيدًا ; مَكَثَ سَنَةً كَامِلَةً لَمْ يَنِمِ اللَّيْلَ، وَلَمْ يَزَلْ حَزِينًا عَلَيْهِ يُنْشِدُ فِيهِ الْأَشْعَارَ حَتَّى مَاتَ، وَكَانَ أَعْوَرَ، فَلَمْ يَزَلْ يَبْكِيهِ حَتَّى سَالَتْ عَيْنُهُ الْعَوْرَاءُ بِالدُّمُوعِ، وَهَذَا أَبْلَغُ مَا يَكُونُ مِنَ الْحُزْنِ. وَقَالَ أَيْضًا: لَقَدْ لَامَنِي عِنْدَ الْقُبُورِ عَلَى الْبُكَا     رَفِيقِي لِتَذْرَافِ الدُّمُوعِ السَّوَافِكِ وَقَالَ أَتَبْكِي كُلَّ قَبْرٍ رَأَيْتَهُ     لِقَبْرٍ ثَوَى بَيْنَ اللِّوَى فَالدَّكَادِكِ فَقُلْتُ لَهُ إِنَّ الْأَسَى يَبْعَثُ الْأَسَى     فَدَعْنِي فَهَذَا كُلُّهُ قَبْرُ مَالِكِ وَالْمَقْصُودُ أَنَّهُ لَمْ يَزَلْ عُمَرُ بْنُ الْخَطَّابِ، ؓ، يُحَرِّضُ الصِّدِّيقَ وَيَذْمُرُهُ عَلَى عَزْلِ خَالِدٍ عَنِ الْإِمْرَةِ وَيَقُولُ: إِنَّ فِي سَيْفِهِ لَرَهَقًا، قَتَلَ مَالِكًا وَنَزَى عَلَى امْرَأَتِهِ. استمرار إمارة خالد واعتذاره عن قتل مالك بن نويرة حَتَّى بَعَثَ الصِّدِّيقُ إِلَى خَالِدِ بْنِ الْوَلِيدِ، فَقَدِمَ عَلَيْهِ الْمَدِينَةَ وَقَدْ لَبِسَ عَلَيْهِ دِرْعَهُ الَّتِي مِنْ حَدِيدٍ، قَدْ صَدِئَ مِنْ كَثْرَةِ الدِّمَاءِ، وَغَرَزَ فِي عِمَامَتِهِ النُّشَّابَ الْمُضَمَّخَ بِالدِّمَاءِ، فَلَمَّا دَخَلَ الْمَسْجِدَ قَامَ إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ، فَانْتَزَعَ الْأَسْهُمَ مِنْ عِمَامَةَ خَالِدٍ فَحَطَّمَهَا، وَقَالَ: أَرِيَاءً قَتَلْتَ امْرَأً مُسْلِمًا ثُمَّ نَزَوْتَ عَلَى امْرَأَتِهِ ؟ ! وَاللَّهِ لَأَرْجُمَنَّكَ بِأَحْجَارِكَ. وَخَالِدٌ لَا يُكَلِّمُهُ، وَلَا يَظُنُّ إِلَّا أَنَّ رَأْيَ الصِّدِّيقِ فِيهِ كَرَأْيِ عُمَرَ، حَتَّى دَخَلَ عَلَى أَبِي بَكْرٍ فَاعْتَذَرَ إِلَيْهِ، فَعَذَرَهُ وَتَجَاوَزَ عَنْهُ مَا كَانَ مِنْهُ فِي ذَلِكَ، وَوَدَى مَالِكَ بْنَ نُوَيْرَةَ فَخَرَجَ مِنْ عِنْدِهِ وَعُمَرُ جَالِسٌ فِي الْمَسْجِدِ، فَقَالَ خَالِدٌ: هَلُمَّ إِلَيَّ يَا ابْنَ أُمِّ شَمْلَةَ. فَلَمْ يَرُدَّ عَلَيْهِ، وَعَرَفَ أَنَّ الصِّدِّيقَ قَدْ رَضِيَ عَنْهُ. وَاسْتَمَرَّ أَبُو بَكْرٍ بِخَالِدٍ عَلَى الْإِمْرَةِ، وَإِنْ كَانَ قَدِ اجْتَهَدَ فِي قَتْلِ مَالِكِ بْنِ نُوَيْرَةَ وَأَخْطَأَ فِي قَتْلِهِ، كَمَا أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا بَعَثَهُ إِلَى بَنِي جَذِيمَةَ فَقَتَلَ أُولَئِكَ الْأُسَارَى الَّذِينَ قَالُوا: صَبَأْنَا صَبَأْنَا. وَلَمْ يُحْسِنُوا أَنْ يَقُولُوا: أَسْلَمْنَا. فَوَدَّاهُمْ رَسُولُ اللَّهِ ﷺ حَتَّى رَدَّ إِلَيْهِمْ مِيلَغَةَ الْكَلْبِ، وَرَفْعَ يَدَيْهِ وَقَالَ: اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ  . وَمَعَ هَذَا لَمْ يَعْزِلْ خَالِدًا عَنِ الْإِمْرَةِ.

    ✧ A section on the report of Mālik b. Nuwayrah al-Yarbūʿī al-Tamīmī He had made peace with Sajāḥ when she came from the land of al-Jazīrah. When she joined Musaylimah—may Allah curse them both—and then departed to her own lands, Mālik b. Nuwayrah regretted what he had done and hesitated in his affair while he was encamped at a place called al-Buṭāḥ. Khālid made for it with his troops, but the Anṣār lagged behind him and said: “We have already accomplished what al-Ṣiddīq commanded us.” Khālid said to them: “This is a matter that must be done and an opportunity that must be seized, even if no letter has come to me concerning it. I am the commander, and reports come to me. I will not compel you to march, but I am heading for al-Buṭāḥ.” He marched for two days, then a messenger of the Anṣār caught up with him asking him to wait, and they rejoined him. When he reached al-Buṭāḥ, where Mālik b. Nuwayrah was, Khālid dispatched raiding parties throughout al-Buṭāḥ calling the people. The chiefs of Banū Tamīm met him with obedience and offered the zakāh, except for Mālik b. Nuwayrah, who was bewildered in his affair and had withdrawn from the people. The raiding parties came to him and took him and his companions captive. The members of the raiding party differed about them: Abū Qatādah al-Ḥārith b. Ribʿī al-Anṣārī testified that they had performed the prayer, while others said they had neither called the adhān nor prayed. It is said that the captives spent the night in their shackles on a bitterly cold night, and Khālid's crier called out: “Warm your captives.” The people thought he meant killing, so they killed them, and Ḍirār b. al-Azwar killed Mālik b. Nuwayrah. When Khālid heard the clamor, he came out after they had finished with them and said: “When Allah wills a matter, it comes to pass.” Khālid took Mālik b. Nuwayrah's wife for himself—she was Umm Tamīm bt. al-Minhāl, and she was beautiful—and when her waiting period ended, he consummated marriage with her. It is also said that Khālid summoned Mālik b. Nuwayrah and rebuked him for his part in following Sajāḥ and for withholding the zakāh, saying: “Do you not know that it is the companion of prayer?” Mālik said: “Your companion used to claim that.” Khālid said: “Is he our companion and not yours?! O Ḍirār, strike his neck.” So he struck his neck. Khālid ordered his head to be placed with two stones and cooked over the three as a pot, and Khālid ate from it that night to frighten the Bedouin apostates and others with that. It is said that the fire kept working on Mālik's hair until the meat of the pot was cooked, and the hair was not consumed because of its abundance. Incitement to dismiss Khālid Abū Qatādah spoke with Khālid about what he had done, and they argued about it until Abū Qatādah went and complained to al-Ṣiddīq. ʿUmar spoke with Abū Qatādah about Khālid and said to al-Ṣiddīq: “Dismiss him, for there is violence in his sword.” Abū Bakr said: “I will not sheathe a sword that Allah has drawn against the disbelievers.” Mutammim b. Nuwayrah came and began complaining about Khālid to al-Ṣiddīq, with ʿUmar supporting him and reciting to al-Ṣiddīq the elegies he had composed for his brother. Al-Ṣiddīq paid the bloodwit for him from his own resources. Among Mutammim's words on that: We were like the two drinking companions of Jadhīmah for a time, until it was said they would never part. And we lived in good as long as we lived, and before us the fates destroyed the people of Kisrā and Tubbaʿ. When we parted, it was as if I and Mālik, despite long togetherness, had not spent a single night together. You would see him like a sword blade quivering at generous deeds, when he found no object of desire in a base man. He was not one to hold back when horses balked, nor one to seek a refuge out of fear of death. His sword was not blunt against his enemy, whether he met him unarmored or helmeted. And whenever I call your name, you do not answer, though you were worthy to answer and hear. No she-camel past prime that yearned with longing and repeated its moaning, so that its grief made the whole herd weep, is more grief-stricken than I on the day a clear-voiced caller stood over Mālik announcing the parting and made it heard. My greeting to him, though he is far away, and has become dust over which the earth lies barren. May Allah water a land where Mālik's grave lies, with the passing of rain-laden clouds, and make it fertile. Among other verses which we have abridged. It is said that Mutammim grieved intensely for his brother Mālik: he remained a full year without sleeping at night and continued grieving for him, reciting poems about him until he died. He was one-eyed, and he kept weeping for him until his blind eye flowed with tears—and this is the utmost that grief can be. He also said: My companion reproached me at the graves for weeping, for shedding copious tears. He said: Do you weep at every grave you see, for a grave that lies between al-Liwā and al-Dakādik? I said to him: Sorrow begets sorrow, so leave me, for all of this is the grave of Mālik. The point is that ʿUmar b. al-Khaṭṭāb ؓ kept inciting al-Ṣiddīq and urging him to dismiss Khālid from command, saying: “There is indeed violence in his sword. He killed Mālik and leaped upon his wife.” Continuation of Khālid's command and his excuse for killing Mālik b. Nuwayrah Until al-Ṣiddīq sent for Khālid b. al-Walīd, and he came to him in Madinah wearing his iron coat of mail, which had rusted from the abundance of blood, and he had stuck arrows smeared with blood into his turban. When he entered the mosque, ʿUmar b. al-Khaṭṭāb rose to him, snatched the arrows from Khālid's turban and broke them, and said: “For show? You killed a Muslim man and then leaped upon his wife?! By Allah, I will stone you with your own stones.” Khālid did not speak to him, thinking only that al-Ṣiddīq's view of him was like ʿUmar's, until he entered upon Abū Bakr and offered him his excuse. Abū Bakr accepted his excuse and overlooked what he had done in that matter, and paid the bloodwit for Mālik b. Nuwayrah. Then Khālid came out while ʿUmar was sitting in the mosque, and Khālid said: “Come to me, O son of Umm Shamlah.” He did not answer him, and he knew that al-Ṣiddīq was pleased with him. Abū Bakr kept Khālid in command, even though Khālid had exercised judgment in killing Mālik b. Nuwayrah and erred in killing him, just as when the Messenger of Allah ﷺ sent him to Banū Jadhīmah and he killed those captives who said: “Ṣabaʾnā, ṣabaʾnā,” not knowing how to say “aslamnā.” The Messenger of Allah ﷺ paid their bloodwits, even returning to them a dog's drinking bowl, and raised his hands and said: “O Allah, I declare myself innocent before You of what Khālid has done.” Yet despite this, he did not dismiss Khālid from command.

14. Tarikh (al-Tabari) 1811No grade recorded

    وَأَمَّا خَبَرُ الْفُجَاءَةِ السُّلَمِيِّ، وَاسْمُهُ إِيَاسُ بْنُ عَبْدِ يَالِيلَ، فَإِنَّهُ جَاءَ إِلَى أَبِي بَكْرٍ فَقَالَ لَهُ: أَعِنِّي بِالسِّلَاحِ، أُقَاتِلُ بِهِ أَهْلَ الرِّدَّةِ. فَأَعْطَاهُ سِلَاحًا وَأَمَّرَهُ إِمْرَةً، فَخَالَفَ إِلَى الْمُسْلِمِينَ، وَخَرَجَ حَتَّى نَزَلَ بِالْجِوَاءِ، وَبَعَثَ نُخْبَةَ بْنَ أَبِي الْمَيْثَاءِ مِنْ بَنِي الشَّرِيدِ وَأَمَرَهُ بِالْمُسْلِمِينَ، فَشَنَّ الْغَارَةَ عَلَى كُلِّ مُسْلِمٍ فِي سُلَيْمٍ، وَعَامِرٍ، وَهَوَازِنَ، فَبَلَغَ ذَلِكَ أَبَا بَكْرٍ، فَأَرْسَلَ إِلَى طُرَيْفَةَ بْنِ حَاجِزٍ،، فَأَمَرَهُ أَنْ يَجْمَعَ لَهُ وَيَسِيرَ إِلَيْهِ، وَبَعَثَ إِلَيْهِ عَبْدَ اللَّهِ بْنَ قَيْسٍ الْحَاسِيَّ عَوْنًا، فَنَهَضَا إِلَيْهِ وَطَلَبَاهُ، فَلَاذَ مِنْهُمَا، ثُمَّ لَقِيَاهُ عَلَى الْجِوَاءِ فَاقْتَتَلُوا، وَقُتِلَ نُخْبَةُ وَهَرَبَ الْفُجَاءَةُ، فَلَحِقَهُ طُرَيْفَةُ فَأَسَرَهُ، ثُمَّ بَعَثَ بِهِ إِلَى أَبِي بَكْرٍ، فَلَمَّا قَدِمَ أَمَرَ أَبُو بَكْرٍ أَنْ تُوقَدَ لَهُ نَارٌ فِي مُصَلَّى الْمَدِينَةِ، ثُمَّ رُمِيَ بِهِ فِيهِ مَقْمُوطًا.

    ✧ As for the account of al-Fujāʾah al-Sulamī—whose name was Iyās b. ʿAbd Yālīl—he came to Abū Bakr and said to him: “Help me with weapons; I will fight the people of apostasy with them.” So he gave him weapons and appointed him to a command. But he turned against the Muslims and went out until he encamped at al-Jiwāʾ. He sent Nukhbah b. Abī al-Maythāʾ of the Banū al-Sharīd and put him in command over the Muslims, and he launched raids against every Muslim among Sulaym, ʿĀmir, and Hawāzin. This reached Abū Bakr, so he sent to Ṭurayfah b. Ḥājiz and ordered him to gather forces and march against him. He also sent ʿAbd Allāh b. Qays al-Ḥāsiyy as support. They advanced against him and sought him, but he eluded them. Then they met him at al-Jiwāʾ and fought. Nukhbah was killed and al-Fujāʾah fled, but Ṭurayfah caught up with him and took him prisoner. Then he sent him to Abū Bakr. When he arrived, Abū Bakr ordered that a fire be kindled for him in the prayer ground of Madinah, and then he was thrown into it bound hand and foot.

15. Tarikh (al-Tabari) 1812No grade recorded

    وَأَمَّا خَبَرُ أَبِي شَجَرَةَ بْنِ عَبْدِ الْعُزَّى السُّلَمِيِّ، وَهُوَ ابْنُ الْخَنْسَاءِ، فَإِنَّهُ كَانَ قَدِ ارْتَدَّ فِيمَنِ ارْتَدَّ مِنْ سُلَيْمٍ، وَثَبَتَ بَعْضُهُمْ عَلَى الْإِسْلَامِ مَعَ مَعْنِ بْنِ حَاجِزٍ، وَكَانَ أَمِيرًا لِأَبِي بَكْرٍ. فَلَمَّا سَارَ خَالِدٌ إِلَى طُلَيْحَةَ كَتَبَ إِلَى مَعْنٍ أَنْ يَلْحَقَهُ فِيمَنْ مَعَهُ عَلَى الْإِسْلَامِ مِنْ بَنِي سُلَيْمٍ، فَسَارَ وَاسْتَخْلَفَ عَلَى عَمَلِهِ أَخَاهُ طُرَيْفَةَ بْنَ حَاجِزٍ. فَقَالَ أَبُو شَجَرَةَ حِينَ ارْتَدَّ: صَحَا الْقَلْبُ عَنْ مَيٍّ هَوَاهُ وَأَقْصَرَا وَطَاوَعَ فِيهَا الْعَاذِلِينَ فَأَبْصَرَا     أَلَا أَيُّهَا الْمُدْلِي بِكَثْرَةِ قَوْمِهِ وَحَظُّكَ مِنْهُمْ أَنْ تُضَامَ وَتُقْهَرَا     سَلِ النَّاسَ عَنَّا كُلَّ يَوْمِ كَرِيهَةٍ إِذَا مَا الْتَقَيْنَا دَارِعِينَ وَحُسَّرًا     أَلَسْنَا نُعَاطِي ذَا الطِّمَاحِ لِجَامَهُ وَنَطْعَنُ فِي الْهَيْجَا إِذَا الْمَوْتُ أَقْفَرَا     فَرَوَّيْتُ رُمْحِي مِنْ كَتِيبَةِ خَالِدٍ وَإِنِّي لَأَرْجُو بَعْدَهَا أَنْ أَعُمَّرَا ثُمَّ إِنَّ أَبَا شَجَرَةَ أَسْلَمَ، فَلَمَّا كَانَ زَمَنُ عُمَرَ قَدِمَ الْمَدِينَةَ فَرَأَى عُمَرَ وَهُوَ يُقَسِّمُ فِي الْمَسَاكِينِ، فَقَالَ: أَعْطِنِي فَإِنِّي ذُو حَاجَةٍ، فَقَالَ: وَمَنْ أَنْتَ ؟ فَقَالَ: أَنَا أَبُو شَجَرَةَ بْنُ عَبْدِ الْعُزَّى السُّلَمِيُّ. قَالَ: أَيْ عَدُوَّ اللَّهِ، لَا وَاللَّهِ ! أَلَسْتَ الَّذِي تَقُولُ: فَرَوَّيْتُ رُمْحِي مِنْ كَتِيبَةِ خَالِدٍ     وَإِنِّي لَأَرْجُو بَعْدَهَا أَنْ أَعُمِّرَا ؟ وَجَعَلَ يَعْلُوهُ بِالدِّرَّةِ فِي رَأْسِهِ حَتَّى سَبَقَهُ عَدْوًا إِلَى نَاقَتِهِ، فَرَكِبَهَا وَلَحِقَ بِقَوْمِهِ وَقَالَ: ضَنَّ عَلَيْنَا أَبُو حَفْصٍ بِنَائِلِهِ     وَكُلُّ مُخْتَبِطٍ يَوْمًا لَهُ وَرَقُ فِي أَبْيَاتٍ.

    ✧ As for the account of Abū Shajarah b. ʿAbd al-ʿUzzā al-Sulamī — he is the son of al-Khansāʾ — he was among those of Sulaym who had apostatized, while some of them remained firm in Islam with Maʿn b. Ḥājiz, who was a commander appointed by Abū Bakr. When Khālid marched against Ṭulayḥah, he wrote to Maʿn to join him with those of Banū Sulaym who remained with him in Islam, so he set out and left his brother Ṭurayfah b. Ḥājiz as his deputy over his charge. Abū Shajarah said when he apostatized: The heart awoke from its passion for Mayy and grew restrained, and heeded the censurers therein and saw clearly. Lo, you who boast of the multitude of your people, Yet your share of them is to be wronged and subdued. Ask the people about us on every day of dread, When we meet, armored and bareheaded. Are we not those who hand the bridle to the one who rears, And thrust in the fray when death stands desolate? So I dyed my spear from Khālid's squadron, And I hope after that to live long. Then Abū Shajarah embraced Islam. When it was the time of ʿUmar, he came to Madinah and saw ʿUmar distributing among the poor, and he said: "Give me, for I am in need." He said: "And who are you?" He said: "I am Abū Shajarah b. ʿAbd al-ʿUzzā al-Sulamī." He said: "O enemy of God, no, by God! Are you not the one who says: So I dyed my spear from Khālid's squadron, And I hope after that to live long? And he began striking him on the head with the whip until he outran him to his she-camel, mounted her, joined his people, and said: Abū Ḥafṣ withheld from us his bounty, While every seeker of gifts one day has leaves. — in some verses.

16. Tarikh (al-Tabari) 1813No grade recorded

    ذَكْرُ رِدَّةِ أَهْلِ الْبَحْرِينِ وَعَوْدِهِمْ إِلَى الْإِسْلَامِ   كَانَ مِنْ خَبَرِهِمْ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ قَدْ بَعَثَ الْعَلَاءَ بْنَ الْحَضْرَمِيِّ إِلَى مَلِكِهَا الْمُنْذِرِ بْنِ سَاوَى الْعَبْدِيِّ، فَأَسْلَمَ عَلَى يَدَيْهِ وَأَقَامَ فِيهِمُ الْإِسْلَامَ وَالْعَدْلَ، فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ تُوُفِّيَ الْمُنْذِرُ بَعْدَهُ بِقَلِيلٍ، وَكَانَ قَدْ حَضَرَ عِنْدَهُ فِي مَرَضِهِ عَمْرُو بْنُ الْعَاصِ، فَقَالَ لَهُ: يَا عَمْرُو، هَلْ كَانَ رَسُولُ اللَّهِ ﷺ يَجْعَلُ لِلْمَرِيضِ شَيْئًا مِنْ مَالِهِ ؟ قَالَ: نَعَمْ، الثُّلُثَ. قَالَ: مَاذَا أَصْنَعُ بِهِ ؟ قَالَ: إِنْ شِئْتَ تَصَدَّقَتْ بِهِ عَلَى أَقْرِبَائِكَ، وَإِنْ شِئْتَ عَلَى الْمَحَاوِيجِ، وَإِنْ شِئْتَ جَعَلْتَهُ صَدَقَةً مِنْ بَعْدِكَ حَبْسًا مُحَرَّمًا، فَقَالَ: إِنِّي أَكْرَهُ أَنْ أَجْعَلَهُ كَالْبَحِيرَةِ وَالسَّائِبَةِ وَالْوَصِيلَةِ وَالْحَامِي، وَلَكِنِّي أَتَصَدَّقُ بِهِ. فَفَعَلَ، وَمَاتَ فَكَانَ عَمْرُو بْنُ الْعَاصِ يَتَعَجَّبُ مِنْهُ، فَلَمَّا مَاتَ الْمُنْذِرُ ارْتَدَّ أَهْلُ الْبَحْرَيْنِ وَمَلَّكُوا عَلَيْهِمُ الْغَرُورَ، وَهُوَ الْمُنْذِرُ بْنُ النُّعْمَانِ بْنِ الْمُنْذِرِ. وَقَالَ قَائِلُهُمْ: لَوْ كَانَ مُحَمَّدٌ نَبِيًّا مَا مَاتَ. موقف قرية جواثي من الردة والجارود بن المعلى وَلَمْ يَبْقَ بِهَا بَلْدَةٌ عَلَى الثَّبَاتِ سِوَى قَرْيَةٍ يُقَالُ لَهَا: جُوَاثَى. كَانَتْ أَوَّلَ قَرْيَةٍ أَقَامَتِ الْجُمُعَةَ مِنْ أَهْلِ الرِّدَّةِ، كَمَا ثَبَتَ ذَلِكَ فِي الْبُخَارِيِّ عَنِ ابْنِ عَبَّاسٍ وَقَدْ حَاصَرَهُمُ الْمُرْتَدُّونَ وَضَيَّقُوا عَلَيْهِمْ، حَتَّى مُنِعُوا مِنَ الْأَقْوَاتِ وَجَاعُوا جَوْعًا شَدِيدًا حَتَّى فَرَّجَ اللَّهُ، وَقَدْ قَالَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ حَذَفٍ أَحَدُ بَنِي بَكْرِ بْنِ كِلَابٍ، وَقَدِ اشْتَدَّ عَلَيْهِ الْجُوعُ: أَلَا أَبْلِغْ أَبَا بَكْرٍ رَسُولًا وَفِتْيَانَ الْمَدِينَةِ أَجَمْعِينَا     فَهَلْ لَكَمُ إِلَى قَوْمٍ كِرَامٍ قُعُودٍ فِي جُوَاثَى مُحْصَرِينَا     كَأَنَّ دِمَاءَهُمْ فِي كُلِّ فَجٍّ شُعَاعُ الشَّمْسِ يَغْشَى النَّاظِرِينَا     تَوَكَّلْنَا عَلَى الرَّحْمَنِ إِنَّا وَجَدْنَا الصَّبْرَ لِلْمُتَوَكِّلِينَا وَقَدْ قَامَ فِيهِمْ رَجُلٌ مِنْ أَشْرَافِهِمْ، وَهُوَ الْجَارُودُ بْنُ الْمُعَلَّى، وَكَانَ مِمَّنْ هَاجَرَ إِلَى رَسُولِ اللَّهِ ﷺ خَطِيبًا، وَقَدْ جَمَعَهُمْ فَقَالَ: يَا مَعْشَرَ عَبْدِ الْقَيْسِ، إِنِّي سَائِلُكُمْ عَنْ أَمْرٍ، فَأَخْبِرُونِي إِنْ عَلِمْتُمُوهُ وَلَا تُجِيبُونِي إِنْ لَمْ تَعْلَمُوهُ. فَقَالُوا: سَلْ. قَالَ: أَتَعْلَمُونَ أَنَّهُ كَانَ لِلَّهِ أَنْبِيَاءُ قَبْلَ مُحَمَّدٍ ؟ قَالُوا: نَعَمْ. قَالَ: تَعْلَمُونَهُ أَمْ تَرَوْنَهُ ؟ قَالُوا: نَعْلَمُهُ. قَالَ: فَمَا فَعَلُوا ؟ قَالُوا: مَاتُوا. قَالَ: فَإِنَّ مُحَمَّدًا ﷺ مَاتَ كَمَا مَاتُوا، وَإِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. فَقَالُوا: وَنَحْنُ أَيْضًا نَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَأَنْتَ أَفْضَلُنَا وَسَيِّدُنَا، وَثَبَتُوا عَلَى إِسْلَامِهِمْ، وَتَرَكُوا بَقِيَّةَ النَّاسِ فِيمَا هُمْ فِيهِ. بعث العلاء بن الحضرمي إلى البحرين وَبَعَثَ الصِّدِّيقُ، ؓ، كَمَا قَدَّمْنَا إِلَيْهِمُ الْعَلَاءَ بْنَ الْحَضْرَمِيِّ، فَلَمَّا دَنَا مِنَ الْبَحْرَيْنِ، جَاءَ إِلَيْهِ ثُمَامَةُ بْنُ أَثَالٍ فِي جَحْفَلٍ كَثِيرٍ، وَجَاءَ كُلُّ أُمَرَاءِ تِلْكَ النَّوَاحِي، فَانْضَافُوا إِلَى جَيْشِ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ، فَأَكْرَمَهُمُ الْعَلَاءُ وَتَرَحَّبَ بِهِمْ وَأَحْسَنَ إِلَيْهِمْ. كرامات العلاء بن الحضرمي وَقَدْ كَانَ الْعَلَاءُ مِنْ سَادَاتِ الصَّحَابَةِ الْعُلَمَاءِ الْعُبَّادِ مُجَابِي الدَّعْوَةِ، اتَّفَقَ لَهُ فِي هَذِهِ الْغَزْوَةِ أَنَّهُ نَزَلَ مَنْزِلًا، فَلَمْ يَسْتَقِرَّ النَّاسُ عَلَى الْأَرْضِ حَتَّى نَفَرَتِ الْإِبِلُ بِمَا عَلَيْهَا مِنْ زَادِ الْجَيْشِ وَخِيَامِهِمْ وَشَرَابِهِمْ، وَبَقُوا عَلَى الْأَرْضِ لَيْسَ مَعَهُمْ شَيْءٌ سِوَى ثِيَابِهِمْ، وَذَلِكَ لَيْلًا، وَلَمْ يَقْدِرُوا مِنْهَا عَلَى بَعِيرٍ وَاحِدٍ، فَرَكِبَ النَّاسُ مِنَ الْهَمِّ وَالْغَمِّ مَا لَا يُحَدُّ وَلَا يُوَصَفُ، وَجَعَلَ بَعْضُهُمْ يُوصِي إِلَى بَعْضٍ، فَنَادَى مُنَادِي الْعَلَاءِ فَاجْتَمَعَ النَّاسُ إِلَيْهِ، فَقَالَ: أَيُّهَا النَّاسُ، أَلَسْتُمُ الْمُسْلِمِينَ ؟ أَلَسْتُمْ فِي سَبِيلِ اللَّهِ ؟ أَلَسْتُمْ أَنْصَارَ اللَّهِ ؟ قَالُوا: بَلَى. قَالَ: فَأَبْشِرُوا، فَوَاللَّهِ لَا يَخْذِلُ اللَّهُ مَنْ كَانَ فِي مِثْلِ حَالِكُمْ. وَنُودِيَ بِصَلَاةِ الصُّبْحِ حِينَ طَلَعَ الْفَجْرُ، فَصَلَّى بِالنَّاسِ، فَلَمَّا قَضَى الصَّلَاةَ جَثَا عَلَى رُكْبَتَيْهِ وَجَثَا النَّاسُ، وَنَصِبَ فِي الدُّعَاءِ وَرَفَعَ يَدَيْهِ، وَفَعَلَ النَّاسُ مِثْلَهُ حَتَّى طَلَعَتِ الشَّمْسُ، وَجَعَلَ النَّاسُ يَنْظُرُونَ إِلَى سَرَابِ الشَّمْسِ يَلْمَعُ مَرَّةً بَعْدَ أُخْرَى، وَهُوَ يَجْتَهِدُ فِي الدُّعَاءِ، فَلَمَّا لَمَعَ الثَّالِثَةَ إِذَا قَدْ خَلَقَ اللَّهُ إِلَى جَانِبِهِمْ غَدِيرًا عَظِيمًا مِنَ الْمَاءِ الْقَرَاحِ، فَمَشَى وَمَشَى النَّاسُ إِلَيْهِ، فَشَرِبُوا وَاغْتَسَلُوا فَمَا تَعَالَى النَّهَارُ حَتَّى أَقْبَلَتِ الْإِبِلُ مِنْ كُلِّ فَجٍّ بِمَا عَلَيْهَا، لَمْ يَفْقِدِ النَّاسُ مِنْ أَمْتِعَتِهِمْ سِلْكًا، فَسَقَوُا الْإِبِلَ عَلَلًا بَعْدَ نَهَلٍ، فَكَانَ هَذَا مِمَّا عَايَنَ النَّاسُ مِنْ آيَاتِ اللَّهِ بِهَذِهِ السَّرِيَّةِ. ثُمَّ لَمَّا اقْتَرَبَ مِنْ جُيُوشِ الْمُرْتَدَّةِ - وَقَدْ حَشَدُوا وَجَمَعُوا خَلْقًا عَظِيمًا - نَزَلَ وَنَزَلُوا، وَبَاتُوا مُتَجَاوِرِينَ فِي الْمَنَازِلِ، فَبَيْنَمَا الْمُسْلِمُونَ فِي اللَّيْلِ إِذْ سَمِعَ الْعَلَاءُ أَصْوَاتًا عَالِيَةً فِي جَيْشِ الْمُرْتَدِّينَ، فَقَالَ: مَنْ رَجُلٌ يَكْشِفُ لَنَا خَبَرَ هَؤُلَاءِ ؟ فَقَامَ عَبْدُ اللَّهِ بْنُ حَذَفٍ، فَدَخَلَ فِيهِمْ فَوَجَدَهُمْ سُكَارَى لَا يَعْقِلُونَ مِنَ الشَّرَابِ، فَرَجَعَ إِلَيْهِ فَأَخْبَرَهُ، فَرَكِبَ الْعَلَاءُ مِنْ فَوْرِهِ هُوَ وَالْجَيْشُ مَعَهُ، فَكَبَسُوا أُولَئِكَ فَقَتَلُوهُمْ قَتْلًا عَظِيمًا، وَقَلَّ مَنْ هَرَبَ مِنْهُمْ، وَاسْتَوْلَى عَلَى جَمِيعِ أَمْوَالِهِمْ وَحَوَاصِلِهِمْ وَأَثْقَالِهِمْ، فَكَانَتْ غَنِيمَةً عَظِيمَةً جَسِيمَةً. مقتل الحطم بن ضبيعة وَكَانَ الْحُطَمُ بْنُ ضُبَيْعَةَ - أَخُو بَنِي قَيْسِ بْنِ ثَعْلَبَةَ مِنْ سَادَاتِ الْقَوْمِ - نَائِمًا، فَقَامَ دَهِشًا حِينَ اقْتَحَمَ الْمُسْلِمُونَ عَلَيْهِمْ، فَرَكِبَ جَوَادَهُ، فَانْقَطَعَ رِكَابُهُ فَجَعَلَ يَقُولُ: مَنْ يُصْلِحُ لِي رِكَابِي ؟ فَجَاءَ رَجُلٌ مِنَ الْمُسْلِمِينَ فِي اللَّيْلِ فَقَالَ: أَنَا أُصْلِحُهَا لَكَ، ارْفَعْ رَجْلَكَ. فَلَمَّا رَفَعَهَا ضَرْبَهُ بِالسَّيْفِ فَقَطْعَهَا مَعَ قَدَمِهِ، فَقَالَ لَهُ: أَجْهِزْ عَلَيَّ. فَقَالَ: لَا أَفْعَلُ. فَوَقَعَ صَرِيعًا، كُلَّمَا مَرَّ بِهِ أَحَدٌ يَسْأَلُهُ أَنْ يَقْتُلَهُ فَيَأْبَى، حَتَّى مَرَّ بِهِ قَيْسُ بْنُ عَاصِمٍ فَقَالَ لَهُ: أَنَا الْحُطَمُ فَاقْتُلْنِي فَقَتَلَهُ. فَلَمَّا رَأَى رِجْلَهُ مَقْطُوعَةً نَدِمَ عَلَى قَتْلِهِ وَقَالَ: وَاسَوْأَتَاهْ، لَوْ أَعْلَمُ مَا بِهِ لَمْ أُحَرِّكْهُ. غزو العلاء بن الحضرمي لدارين ثُمَّ رَكِبَ الْمُسْلِمُونَ فِي آثَارِ الْمُنْهَزِمِينَ، يَقْتُلُونَهُمْ بِكُلِّ مَرْصَدٍ وَطَرِيقٍ، وَذَهَبَ مَنْ فَرَّ مِنْهُمْ أَوْ أَكْثَرُهُمْ فِي الْبَحْرِ إِلَى دَارِينَ، رَكِبُوا إِلَيْهَا السُّفُنَ، ثُمَّ شَرَعَ الْعَلَاءُ بْنُ الْحَضْرَمِيِّ فِي قَسْمِ الْغَنِيمَةِ وَنَفْلِ الْأَنْفَالِ، وَفَرَغَ مِنْ ذَلِكَ وَقَالَ لِلْمُسْلِمِينَ: اذْهَبُوا بِنَا إِلَى دَارِينَ ; لِنَغْزُوَ مَنْ بِهَا مِنَ الْأَعْدَاءِ، فَأَجَابُوا إِلَى ذَلِكَ سَرِيعًا، فَسَارَ بِهِمْ حَتَّى أَتَى سَاحِلَ الْبَحْرِ ; لِيَرْكَبُوا فِي السُّفُنِ، فَرَأَى أَنَّ الشُّقَّةَ بَعِيدَةٌ، لَا يَصِلُونَ إِلَيْهِمْ فِي السُّفُنِ حَتَّى يَذْهَبَ أَعْدَاءُ اللَّهِ، فَاقْتَحَمَ الْبَحْرَ بِفَرَسِهِ، وَهُوَ يَقُولُ: يَا أَرْحَمَ الرَّاحِمِينَ، يَا حَلِيمُ يَا كَرِيمُ، يَا أَحَدُ يَا صَمَدُ، يَا حَيُّ يَا مُحْيِي الْمَوْتَى، يَا حَيُّ يَا قَيُّومُ، لَا إِلَهَ إِلَّا أَنْتَ يَا رَبَّنَا. وَأَمَرَ الْجَيْشَ أَنْ يَقُولُوا ذَلِكَ وَيَقْتَحِمُوا، فَفَعَلُوا ذَلِكَ فَأَجَازَ بِهِمُ الْخَلِيجَ بِإِذْنِ اللَّهِ يَمْشُونَ عَلَى مِثْلِ رَمْلَةٍ دَمِثَةٍ، فَوْقَهَا مَاءٌ لَا يَغْمُرُ أَخْفَافَ الْإِبِلِ، وَلَا يَصِلُ إِلَى رُكَبِ الْخَيْلِ، وَمَسِيرَتُهُ لِلسُّفُنِ يَوْمٌ وَلَيْلَةٌ، فَقَطَعَهُ إِلَى السَّاحِلِ الْآخَرِ، فَقَاتَلَ عَدُوَّهُ وَقَهَرَهُمْ، وَاحْتَازَ غَنَائِمَهُمْ، ثُمَّ رَجَعَ فَقَطَعَهُ إِلَى الْجَانِبِ الْآخَرِ، فَعَادَ إِلَى مَوْضِعِهِ الْأَوَّلِ، وَذَلِكَ كُلُّهُ فِي يَوْمٍ، وَلَمْ يَتْرُكْ مِنَ الْعَدُوِّ مُخْبِرًا، وَاسْتَاقَ الذَّرَارِيَّ وَالْأَنْعَامَ وَالْأَمْوَالَ، وَلَمْ يَفْقِدِ الْمُسْلِمُونَ فِي الْبَحْرِ شَيْئًا سِوَى عُلَّيْقَةِ فَرَسٍ لِرَجُلٍ مِنَ الْمُسْلِمِينَ، وَمَعَ هَذَا رَجَعَ الْعَلَاءُ فَجَاءَهُ بِهَا، ثُمَّ قَسَّمَ غَنَائِمَ الْمُسْلِمِينَ فِيهِمْ، فَأَصَابَ الْفَارِسُ أَلْفَيْنِ وَالرَّاجِلُ أَلْفًا، مَعَ كَثْرَةِ الْجَيْشِ، وَكَتَبَ إِلَى الصِّدِّيقِ فَأَعْلَمَهُ بِذَلِكَ، فَبَعَثَ الصِّدِّيقُ يَشْكُرُهُ عَلَى مَا صَنَعَ، وَقَدْ قَالَ رَجُلٌ مِنَ الْمُسْلِمِينَ فِي مُرُورِهِمْ فِي الْبَحْرِ، وَهُوَ عَفِيفُ بْنُ الْمُنْذِرِ: أَلَمْ تَرَ أَنَّ اللَّهَ ذَلَّلَ بِحَرَهُ     وَأَنْزَلَ بِالْكُفَّارِ إِحْدَى الْجَلَائِلِ دَعَوْنَا الَّذِي شَقَّ الْبِحَارَ فَجَاءَنَا     بِأَعْجَبَ مِنْ فَلْقِ الْبِحَارِ الْأَوَائِلِ ومما أجرى الله على العلاء بن الحضرمي من كرامات وَقَدْ ذَكَرَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ أَنَّهُ كَانَ مَعَ الْمُسْلِمِينَ فِي هَذِهِ الْمَوَاقِفِ وَالْمَشَاهِدِ الَّتِي رَأَوْهَا مِنْ أَمْرِ الْعَلَاءِ، وَمَا أَجْرَى اللَّهُ عَلَى يَدَيْهِ مِنَ الْكَرَامَاتِ  ، رَجُلٌ مِنْ أَهْلِ هَجَرَ، رَاهِبٌ، فَأَسْلَمَ حِينَئِذٍ، فَقِيلَ لَهُ: مَا دَعَاكَ إِلَى الْإِسْلَامِ ؟ فَقَالَ: خَشِيتُ إِنْ لَمْ أَفْعَلْ أَنْ يَمْسَخَنِي اللَّهُ ; لِمَا شَاهَدْتُ مِنَ الْآيَاتِ. قَالَ: وَقَدْ سَمِعْتُ فِي الْهَوَاءِ وَقْتَ السَّحَرِ دُعَاءً. قَالُوا: وَمَا هُوَ ؟ قَالَ: اللَّهُمَّ أَنْتَ الرَّحْمَنُ الرَّحِيمُ لَا إِلَهَ غَيْرُكَ، وَالْبَدِيعُ لَيْسَ قَبْلَكَ شَيْءٌ، وَالدَّائِمُ غَيْرُ الْغَافِلِ، وَالْحَيُّ الَّذِي لَا يَمُوتُ، وَخَالِقُ مَا يُرَى وَمَا لَا يُرَى، وَكُلَّ يَوْمٍ أَنْتَ فِي شَأْنٍ، وَعَلِمْتَ اللَّهُمَّ كُلَّ شَيْءٍ عِلْمًا. قَالَ: فَعَلِمْتُ أَنَّ الْقَوْمَ لَمْ يُعَانُوا بِالْمَلَائِكَةِ إِلَّا وَهُمْ عَلَى أَمْرِ اللَّهِ. قَالَ: فَحَسُنَ إِسْلَامُهُ، وَكَانَ الصَّحَابَةُ يَسْمَعُونَ مِنْهُ.

    ✧ Mention of the apostasy of the people of al-Baḥrayn and their return to Islam Their affair was that the Messenger of God ﷺ had sent al-ʿAlāʾ b. al-Ḥaḍramī to its king al-Mundhir b. Sāwā al-ʿAbdī, and he became Muslim at his hands and established Islam and justice among them. When the Messenger of God ﷺ died, al-Mundhir died a little after him. ʿAmr b. al-ʿĀṣ had been present with him in his illness, and he said to him: "O ʿAmr, did the Messenger of God ﷺ assign anything of his wealth to a sick person?" He said: "Yes, a third." He said: "What should I do with it?" He said: "If you wish, you may give it as charity to your relatives, or if you wish to the poor, or if you wish you may make it a perpetual charity after you, an inalienable endowment." He said: "I dislike making it like the baḥīrah, the sāʾibah, the waṣīlah, and the ḥāmī, but I will give it as charity." He did so and died, and ʿAmr b. al-ʿĀṣ used to marvel at him. When al-Mundhir died, the people of al-Baḥrayn apostatized and made al-Gharūr king over them, that is al-Mundhir b. al-Nuʿmān b. al-Mundhir. One of their people said: "If Muḥammad were a prophet, he would not have died." The stance of the village of Juwāthā against apostasy and al-Jārūd b. al-Muʿallā No town in it remained steadfast except a village called Juwāthā. It was the first village whose people from among the people of apostasy established the Friday prayer, as is established in al-Bukhārī from Ibn ʿAbbās. The apostates besieged them and pressed them hard until they were denied provisions and suffered severe hunger, until God granted relief. A man of them called ʿAbd Allāh b. Ḥadhaf, one of the Banū Bakr b. Kilāb, when hunger pressed hard on him, said: Alā ablight Abā Bakrin rasūlan wa-fityāna al-Madīnati ajmaʿīnā Fa-hal lakum ilā qawmin kirāmin Quʿūdin fī Juwāthā muḥṣarīnā Ka-anna dimāʾahum fī kulli fajjin Shuʿāʿu al-shamsi yaghshā al-nāẓirīnā Tawakkalnā ʿalā al-Raḥmāni innā Wajadnā al-ṣabra li-l-mutawakkilīnā A man of their nobles rose among them, namely al-Jārūd b. al-Muʿallā, who had been among those who emigrated to the Messenger of God ﷺ as a preacher. He gathered them and said: "O people of ʿAbd al-Qays, I am asking you about a matter, so inform me if you know it, and do not answer me if you do not know it." They said: "Ask." He said: "Do you know that God had prophets before Muḥammad?" They said: "Yes." He said: "Do you know it or do you see it?" They said: "We know it." He said: "What happened to them?" They said: "They died." He said: "Then Muḥammad ﷺ died as they died, and I bear witness that there is no god but God, and that Muḥammad is the Messenger of God." They said: "We too bear witness that there is no god but God, and that Muḥammad is the Messenger of God, and you are the best of us and our master." They remained firm in their Islam and left the rest of the people in their state. The dispatch of al-ʿAlāʾ b. al-Ḥaḍramī to al-Baḥrayn Al-Ṣiddīq, ؓ, as we mentioned before, sent al-ʿAlāʾ b. al-Ḥaḍramī to them. When he drew near al-Baḥrayn, Thumāmah b. Athāl came to him in a great host, and all the commanders of those regions came and joined the army of al-ʿAlāʾ b. al-Ḥaḍramī, and al-ʿAlāʾ honored them, welcomed them, and treated them well. The miracles of al-ʿAlāʾ b. al-Ḥaḍramī Al-ʿAlāʾ was one of the leading Companions, learned and devout, whose supplications were answered. In this campaign it happened that he halted at a place, and the people had not settled on the ground before the camels bolted with all the army's provisions, their tents, and their drink, leaving them on the ground with nothing but their clothes. That was at night, and they could not catch a single camel. The people were overwhelmed with worry and grief beyond measure or description, and some began commending one another. Then the caller of al-ʿAlāʾ called out, and the people gathered around him. He said: "O people, are you not Muslims? Are you not in the path of God? Are you not the helpers of God?" They said: "Yes." He said: "Then rejoice, for by God, God will not forsake those who are in a state like yours." The call to the dawn prayer was made when dawn broke, and he prayed with the people. When he finished the prayer, he knelt on his knees, and the people knelt, and he devoted himself to supplication and raised his hands, and the people did the same, until the sun rose. The people watched the shimmering mirage of the sun flashing time after time while he strove in supplication. When it flashed the third time, God had created beside them a great pool of clear water. He walked to it and the people walked with him, and they drank and bathed. No sooner had the day risen than the camels returned from every pass with all that was on them, and the people did not miss so much as a thread of their belongings. They watered the camels again and again after the first drink. This was among the signs of God that the people witnessed in this expedition. Then when he drew near the armies of the apostates — and they had gathered and collected a huge host — he halted, and they halted, and they spent the night encamped close to one another. While the Muslims were in the night, al-ʿAlāʾ heard loud voices in the army of the apostates. He said: "Who is the man who will reveal to us the news of these people?" ʿAbd Allāh b. Ḥadhaf rose and entered among them and found them drunk, not reasoning from drink. He returned to him and told him. Al-ʿAlāʾ mounted at once, he and the army with him, and they fell upon them and killed them with a great slaughter. Few of them escaped, and he seized all their wealth, supplies, and baggage, and it was a great and momentous spoil. The killing of al-Ḥuṭam b. Ḍubayʿah Al-Ḥuṭam b. Ḍubayʿah — the brother of the Banū Qays b. Thaʿlabah, one of the nobles of the people — was asleep. He rose bewildered when the Muslims burst in upon them, and he mounted his steed, but his stirrup broke. He began to say: "Who will fix my stirrup for me?" A man of the Muslims came in the night and said: "I will fix it for you; raise your leg." When he raised it, he struck him with the sword and cut it off with his foot. He said to him: "Finish me off." He said: "I will not do it." He fell down slain; everyone who passed him he asked to kill him, but they refused, until Qays b. ʿĀṣim passed by him, and he said to him: "I am al-Ḥuṭam, so kill me." He killed him. When he saw his leg cut off, he regretted killing him and said: "What a disgrace! Had I known what was wrong with him, I would not have moved him." The raid of al-ʿAlāʾ b. al-Ḥaḍramī on Dārīn Then the Muslims rode in pursuit of the defeated, killing them at every ambush and road. Those of them who fled, or most of them, went in the sea to Dārīn, riding ships to it. Then al-ʿAlāʾ b. al-Ḥaḍramī began dividing the spoil and giving the extra shares, and when he finished that he said to the Muslims: "Let us go to Dārīn to raid the enemies there." They answered quickly, and he marched with them until he reached the seashore to embark on ships. But he saw that the crossing was long, and that they would not reach them by ship before God's enemies fled. So he plunged into the sea with his horse, saying: "O Most Merciful of the merciful, O Forbearing, O Generous, O One, O Eternal, O Living, O Reviver of the dead, O Living, O Self-Subsisting, there is no god but You, O our Lord." He commanded the army to say that and to plunge in, and they did so. God caused them to cross the bay, walking on something like soft sand, over which the water did not submerge the camels' hooves or reach the horses' knees. Its crossing for ships was a day and a night, and he crossed it to the other shore, fought his enemy, subdued them, and seized their spoils. Then he returned and crossed it to the other side, back to his original position, all in one day. He left no one of the enemy to report, and he drove off the women and children, the livestock, and the wealth. The Muslims lost nothing in the sea except the saddle-girth of the horse of a Muslim man, and even so al-ʿAlāʾ returned and brought it to him. Then he divided the spoils of the Muslims among them, and the horseman received two thousand and the foot soldier one thousand, despite the size of the army. He wrote to al-Ṣiddīq informing him of that, and al-Ṣiddīq sent him thanks for what he had done. A man of the Muslims, namely ʿAfīf b. al-Mundhir, said concerning their crossing of the sea: A-lam tara anna Allāha dhallala baḥrahu wa-anzala bi-l-kuffāri iḥdā al-jalāʾili Daʿawnā alladhī shaqqa al-biḥāra fa-jāʾanā bi-aʿjaba min falqi al-biḥāri al-awāʾili Among the miracles God wrought through al-ʿAlāʾ b. al-Ḥaḍramī Sayf b. ʿUmar al-Tamīmī mentioned that among the Muslims in these stations and scenes that they witnessed of the affair of al-ʿAlāʾ and the miracles God wrought through his hands was a man of the people of Hajar, a monk, who then became Muslim. It was said to him: "What called you to Islam?" He said: "I feared that if I did not, God would transform me, because of the signs I witnessed." He said: "I heard a supplication in the air at the time before dawn." They said: "And what was it?" He said: "O God, You are the Most Merciful, the Most Compassionate; there is no god other than You; the Originator, nothing is before You; the Everlasting, not heedless; the Living who does not die; the Creator of what is seen and what is unseen; every day You are engaged in some affair; O God, You have known everything with knowledge." He said: "So I knew that the people were not aided by the angels except that they were upon God's command." He said: "His Islam was good, and the Companions used to listen to him."

17. Tarikh (al-Tabari) 1814No grade recorded

    نسب الأسود العنسي وخروجه خُرُوجُ الْأَسْوَدِ الْعَنْسِيِّ  . وَاسْمُهُ عَبْهَلَةُ بْنُ كَعْبِ بْنِ غَوْثٍ، مِنْ بَلَدٍ يُقَالُ لَهَا: كَهْفُ خُبَّانَ. فِي سَبْعِمِائَةِ مُقَاتِلٍ، وَكَتَبَ إِلَى عُمَّالِ النَّبِيِّ ﷺ: أَيُّهَا الْمَوْرُودُونَ عَلَيْنَا، أَمْسِكُوا عَلَيْنَا مَا أَخَذْتُمْ مِنْ أَرْضِنَا، وَوَفِّرُوا مَا جَمَعْتُمْ، فَنَحْنُ أَوْلَى بِهِ، وَأَنْتُمْ عَلَى مَا أَنْتُمْ عَلَيْهِ. ثُمَّ رَكِبَ فَتَوَجَّهَ إِلَى نَجْرَانَ فَأَخَذَهَا بَعْدَ عَشْرِ لَيَالٍ مِنْ مَخْرَجِهِ، ثُمَّ قَصَدَ إِلَى صَنْعَاءَ، فَخَرَجَ إِلَيْهِ شَهْرُ بْنُ بَاذَامَ فَتَقَاتَلَا، فَغَلَبَهُ الْأَسْوَدُ وَقَتَلَهُ، وَكَسَرَ جَيْشَهَ مِنَ الْأَبْنَاءِ، وَاحْتَلَّ بَلْدَةَ صَنْعَاءَ لِخَمْسٍ وَعِشْرِينَ لَيْلَةً مِنْ مَخْرَجِهِ، فَفَرَّ مُعَاذُ بْنُ جَبَلٍ مِنْ هُنَالِكَ، وَاجْتَازَ بِأَبِي مُوسَى الْأَشْعَرِيِّ، فَذَهَبَا إِلَى حَضْرَمَوْتَ، وَانْحَازَ عُمَّالُ رَسُولِ اللَّهِ ﷺ إِلَى الطَّاهِرِ، وَرَجَعَ عَمْرُو بْنُ حَزْمٍ وَخَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ إِلَى الْمَدِينَةِ، وَاسْتَوْثَقَتِ الْيَمَنُ بِكَمَالِهَا لِلْأَسْوَدِ الْعَنْسِيِّ، وَجَعَلَ أَمْرُهُ يَسْتَطِيرُ اسْتِطَارَةَ الشَّرَارَةِ، وَكَانَ جَيْشُهُ يَوْمَ لَقِيَ شَهْرًا سَبْعَمِائَةِ فَارِسٍ، وَأُمَرَاؤُهُ قَيْسُ بْنُ عَبْدِ يَغُوثَ الْمُرَادِيُّ، وَمُعَاوِيَةُ بْنُ قَيْسٍ، وَيَزِيدُ بْنُ مُخَزَّمٍ، وَيَزِيدُ بْنُ حُصَيْنٍ الْحَارِثِيُّ، وَيَزِيدُ بْنُ الْأَفْكَلِ الْأَزْدِيُّ، وَاشْتَدَّ مُلْكُهُ، وَاسْتَغْلَظَ أَمْرُهُ، وَارْتَدَّ خَلْقٌ مِنْ أَهْلِ الْيَمَنِ، وَعَامَلَهُ الْمُسْلِمُونَ الَّذِينَ هُنَاكَ بِالتَّقِيَّةِ، وَكَانَ خَلِيفَتُهُ عَلَى مَذْحِجٍ عَمْرُو بْنُ مَعْدِ يكَرِبَ، وَأَسْنَدَ أَمْرَ الْجُنْدِ إِلَى قَيْسِ بْنِ عَبْدِ يَغُوثَ، وَأَسْنَدَ أَمْرَ الْأَبْنَاءِ إِلَى فَيْرُوزَ الدَّيْلَمِيِّ وَدَاذَوَيْهِ، وَتَزَوَّجَ امْرَأَةَ شَهْرِ بْنِ بَاذَامَ، وَهِيَ ابْنَةُ عَمِّ فَيْرُوزَ الدَّيْلَمِيِّ، وَاسْمُهَا آزَاذُ، وَكَانَتِ امْرَأَةً حَسْنَاءَ جَمِيلَةً، وَهِيَ مَعَ ذَلِكَ مُؤْمِنَةٌ بِاللَّهِ وَرَسُولِهُ مُحَمَّدٍ ﷺ، وَمِنَ الصَّالِحَاتِ. الرسول ﷺ يأمر بقتال الأسود العنسي قَالَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ: وَبَعَثَ رَسُولُ اللَّهِ ﷺ كِتَابَهُ حِينَ بَلَغَهُ خَبَرُ الْأَسْوَدِ الْعَنْسِيِّ مَعَ رَجُلٍ يُقَالُ لَهُ: وَبَرُ بْنُ يُحَنِّسَ الدَّيْلَمِيُّ. يَأْمُرُ الْمُسْلِمِينَ الَّذِينَ هُنَاكَ بِمُقَاتَلَةِ الْأَسْوَدِ الْعَنْسِيِّ وَمُصَاوَلَتِهِ، وَقَامَ مُعَاذُ بْنُ جَبَلٍ بِهَذَا الْكِتَابِ أَتَمَّ الْقِيَامِ، وَكَانَ قَدْ تَزَوَّجَ امْرَأَةً مِنَ السَّكُونِ يُقَالُ لَهَا: رَمْلَةُ. فَحَدِبَتْ عَلَيْهِ السَّكُونُ ; لِصِهْرِهِ فِيهِمْ، وَقَامُوا مَعَهُ فِي ذَلِكَ، وَبَلَّغُوا هَذَا الْكِتَابَ إِلَى عُمَّالِ النَّبِيِّ ﷺ وَمَنْ قَدَرُوا عَلَيْهِ مِنَ النَّاسِ، وَاتَّفَقَ اجْتِمَاعُهُمْ بِقَيْسِ بْنِ عَبْدِ يَغُوثَ أَمِيرِ الْجُنْدِ، وَكَانَ قَدْ تَغْضَّبَ عَلَيْهِ الْأَسْوَدُ وَاسْتَخَفَّ بِهِ، وَهَمَّ بِقَتْلِهِ، وَكَذَلِكَ كَانَ أَمْرُ فَيْرُوزَ الدَّيْلَمِيِّ قَدْ ضَعُفَ عِنْدَهُ أَيْضًا، وَكَذَا دَاوَذَيْهِ. علم الأسود العنسي بخبر الرسول ﷺ فَلَمَّا أَعْلَمْ وَبَرُ بْنُ يُحَنِّسَ وَالْمُسْلِمُونَ قَيْسَ بْنَ عَبْدِ يَغُوثَ، وَهُوَ قَيْسُ بْنُ مَكْشُوحٍ، كَانَ كَأَنَّمَا نَزَلُوا عَلَيْهِ مِنَ السَّمَاءِ، وَوَافَقَهُمْ عَلَى الْفَتْكِ بِالْأَسْوَدِ، وَتَوَافَقَ الْمُسْلِمُونَ عَلَى ذَلِكَ وَتَعَاقَدُوا عَلَيْهِ، فَلَمَّا أَيْقَنَ ذَلِكَ فِي الْبَاطِنِ اطَّلَعَ شَيْطَانُ الْأَسْوَدِ لِلْأَسْوَدِ عَلَى شَيْءٍ مِنْ ذَلِكَ، فَدَعَا قَيْسَ بْنَ مَشْكُوحٍ فَقَالَ لَهُ: يَا قَيْسُ، مَا يَقُولُ هَذَا ؟ قَالَ: وَمَا يَقُولُ ؟ قَالَ: يَقُولُ: عَمَدْتَ إِلَى قَيْسٍ فَأَكْرَمْتَهُ حَتَّى إِذَا دَخَلَ مِنْكَ كُلَّ مَدْخَلٍ، وَصَارَ فِي الْعِزِّ مِثْلَكَ، مَالَ مَيْلَ عَدُوِّكَ، وَحَاوَلَ مَلْكَكَ، وَأَضْمَرَ عَلَى الْغَدْرِ، إِنَّهُ يَقُولُ: يَا أَسْوَدُ يَا أَسْوَدُ، يَا سَوْآهْ يَا سَوْآهْ، قَطِّفْ قُنَّتَهُ، وَخُذْ مِنْ قَيْسٍ أَعْلَاهُ، وَإِلَّا سَلَبَكَ وَقَطَفَ قُنَّتَكَ، فَقَالَ قَيْسٌ: - وَحَلَفَ لَهُ فَكَذَبَ -: وَذِي الْخِمَارِ لَأَنْتَ أَعْظَمُ فِي نَفْسِي وَأَجَلُّ عِنْدِي مِنْ أَنْ أُحَدِّثَ بِكَ نَفْسِي. فَقَالَ لَهُ الْأَسْوَدُ: مَا إِخَالُكَ تُكَذِّبُ الْمَلَكَ، فَقَدْ صَدَقَ الْمَلَكُ وَعَرَفَ الْآنَ أَنَّكَ تَائِبٌ ; لِمَا اطَّلَعَ عَلَيْهِ مِنْكَ. ثُمَّ خَرَجَ قَيْسٌ مِنْ بَيْنِ يَدَيْهِ، فَجَاءَ إِلَى أَصْحَابِهِ فَيْرُوزَ وَدَاوَذَيْهِ، وَأَخْبَرَهُمْ بِمَا قَالَ لَهُ وَرَدَّ عَلَيْهِ، فَقَالُوا: إِنَّا كُلُّنَا عَلَى حَذَرٍ، فَمَا الرَّأْيُ ؟ فَبَيْنَمَا هُمْ يَشْتَوِرُونَ إِذْ جَاءَهُمْ رَسُولُهُ فَأَحْضَرَهُمْ بَيْنَ يَدَيْهِ، فَقَالَ: أَلَمْ أُشَرِّفْكُمْ عَلَى قَوْمِكُمْ ؟ قَالُوا: بَلَى. قَالَ: فَمَاذَا يَبْلُغُنِي عَنْكُمْ ؟ فَقَالُوا: أَقِلْنَا مَرَّتَنَا هَذِهِ. فَقَالَ: لَا يَبْلُغُنِي عَنْكُمْ فَأَقْتُلَكُمْ. قَالَ: فَخَرَجْنَا مِنْ عِنْدِهِ وَلَمْ نَكَدْ وَهُوَ فِي ارْتِيَابٍ مِنْ أَمْرِنَا، وَنَحْنُ عَلَى خَطَرٍ، فَبَيْنَمَا نَحْنُ فِي ذَلِكَ إِذْ جَاءَتْنَا كُتُبٌ مِنْ عَامِرِ بْنِ شَهْرٍ أَمِيرِ هَمْدَانَ، وَذِي ظُلَيْمٍ، وَذِي كَلَاعٍ، وَغَيْرِهِمْ مِنْ أُمَرَاءِ الْيَمَنِ، يَبْذُلُونَ لَنَا الطَّاعَةَ وَالنَّصْرَ عَلَى مُخَالَفَةِ الْأَسْوَدِ، وَذَلِكَ حِينَ جَاءَهُمْ كِتَابُ رَسُولِ اللَّهِ ﷺ يَحُثُّهُمْ عَلَى مُصَاوَلَةِ الْأَسْوَدِ الْعَنْسِيِّ، فَكَتَبْنَا إِلَيْهِمْ أَنْ لَا يُحْدِثُوا شَيْئًا حَتَّى نُبْرِمَ الْأَمْرَ. الاتفاق على قتل الأسود العنسي قَالَ قَيْسٌ: فَدَخَلْتُ عَلَى امْرَأَتِهِ آزَاذَ، فَقُلْتُ: يَا ابْنَةَ عَمِّي، قَدْ عَرَفْتِ بَلَاءَ هَذَا الرَّجُلِ عِنْدَ قَوْمِكِ، قَتَلَ زَوْجَكِ، وَطَأْطَأَ فِي قَوْمِكِ الْقَتْلَ، وَفَضَحَ النِّسَاءَ، فَهَلْ عِنْدَكِ مُمَالَأَةٌ عَلَيْهِ ؟ قَالَتْ: عَلَى أَيِّ أَمْرِهِ ؟ قُلْتُ: إِخْرَاجِهِ. قَالَتْ: أَوْ قَتْلِهِ ؟ قُلْتُ: أَوْ قَتْلِهِ. قَالَتْ: نَعَمْ، وَاللَّهِ مَا خَلْقَ اللَّهُ شَخْصًا هُوَ أَبْغَضُ إِلَيَّ مِنْهُ، فَمَا يَقُومُ لِلَّهِ عَلَى حَقٍّ، وَلَا يَنْتَهِي لَهُ عَنْ حُرْمَةٍ، فَإِذَا عَزَمْتُمْ فَأَعْلِمُونِي أُخْبِرْكُمْ بِمَا فِي هَذَا الْأَمْرِ. قَالَ: فَأَخْرُجُ فَإِذَا فَيْرُوزُ وَدَاوَذَيْهِ يَنْتَظِرَانِي يُرِيدُونَ أَنْ يُنَاهِضُوهُ. فَمَا اسْتَقَرَّ اجْتِمَاعُهُ بِهِمَا حَتَّى بَعَثَ إِلَيْهِ الْأَسْوَدُ، فَدَخَلَ فِي عَشَرَةٍ مِنْ قَوْمِهِ، فَقَالَ لَهُ: أَلَمْ أُخْبِرْكَ بِالْحَقِّ وَتُخْبِرْنِي بِالْكِذَابَةِ ؟ إِنَّهُ يَقُولُ: يَا سَوْآهْ يَا سَوْآهْ، إِنْ لَمْ تَقْطَعْ مِنْ قَيْسٍ يَدَهُ يَقْطَعْ رَقَبَتَكَ الْعُلْيَا. حَتَّى ظَنَّ قَيْسٌ أَنَّهُ قَاتِلُهُ، فَقَالَ: إِنَّهُ لَيْسَ مِنَ الْحَقِّ أَنْ أَهْلِكَ وَأَنْتَ رَسُولُ اللَّهِ، فَقَتْلِي أَحَبُّ إِلَيَّ مِنْ مَوْتَاتٍ أُمُوتُهَا كُلَّ يَوْمٍ. فَرَقَّ لَهُ وَأَمَرَهُ بِالِانْصِرَافِ، فَخَرَجَ إِلَى أَصْحَابِهِ قَالَ: اعْمَلُوا عَمَلَكُمْ. فَبَيْنَمَا هُمْ وُقُوفٌ بِالْبَابِ يَشْتَوِرُونَ إِذْ خَرَجَ الْأَسْوَدُ عَلَيْهِمْ، وَقَدْ جَمَعَ لَهُ مِائَةً مَا بَيْنَ بَقَرَةٍ وَبَعِيرٍ، فَقَامَ وَخَطَّ خَطًّا وَأُقِيمَتْ مِنْ وَرَائِهِ، وَقَامَ دُونَهَا، فَنَحَرَهَا غَيْرَ مُحَبَّسَةٍ وَلَا مُعَلَّقَةٍ، مَا يَقْتَحِمُ الْخَطَّ مِنْهَا شَيْءٌ، فَجَالَتْ إِلَى أَنْ زَهَقَتْ أَرْوَاحُهَا. قَالَ قَيْسٌ: فَمَا رَأَيْتُ أَمْرًا كَانَ أَفْظَعَ مِنْهُ، وَلَا يَوْمًا أَوْحَشَ مِنْهُ. ثُمَّ قَالَ الْأَسْوَدُ: أَحَقٌّ مَا بَلَغَنِي عَنْكَ يَا فَيْرُوزُ ؟ لَقَدْ هَمَمْتُ أَنْ أَنْحَرَكَ فَأُتْبِعَكَ هَذِهِ الْبَهِيمَةَ. وَبَوَّأَ لَهُ الْحَرْبَةَ. فَقَالَ لَهُ فَيْرُوزُ: اخْتَرْتَنَا لِصِهْرِكَ، وَفَضَّلْتَنَا عَلَى الْأَبْنَاءِ، فَلَوْ لَمْ تَكُنْ نَبِيًّا مَا بِعْنَا نَصِيبَنَا مِنْكَ بِشَيْءٍ، فَكَيْفَ وَقَدِ اجْتَمَعَ لَنَا بِكَ أَمْرُ الْآخِرَةِ وَالدُّنْيَا ؟ فَلَا تَقْبَلْ عَلَيْنَا أَمْثَالَ مَا يَبْلُغُكَ، فَإِنَّا بِحَيْثُ تُحِبُّ، فَرَضِيَ عَنْهُ وَأَمَرَهُ بِقَسْمِ لُحُومِ تِلْكَ الْأَنْعَامِ، فَفَرَّقَهَا فَيْرُوزُ فِي أَهْلِ صَنْعَاءَ، ثُمَّ أَسْرَعَ اللِّحَاقَ بِهِ، فَإِذَا رَجُلٌ يُحَرِّضُهُ عَلَى فَيْرُوزَ وَيَسْعَى إِلَيْهِ فِيهِ، فَاسْتَمَعَ لَهُ فَيْرُوزُ، فَإِذَا الْأَسْوَدُ يَقُولُ: أَنَا قَاتِلُهُ غَدًا وَأَصْحَابِهِ، فَاغْدُ عَلَيَّ بِهِ. ثُمَّ الْتَفَتَ فَإِذَا فَيْرُوزُ، فَقَالَ: مَهْ. فَأَخْبَرَهُ فَيْرُوزُ بِمَا صَنَعَ مِنْ قَسْمِ ذَلِكَ اللَّحْمِ، فَدَخَلَ الْأَسْوَدُ دَارَهُ، وَرَجَعَ فَيْرُوزُ إِلَى أَصْحَابِهِ، فَأَعْلَمَهُمْ بِمَا سَمِعَ وَبِمَا قَالَ وَقِيلَ لَهُ، فَاجْتَمَعَ رَأْيُهُمْ عَلَى أَنْ يُعَاوِدُوا الْمَرْأَةَ فِي أَمْرِهِ، فَدَخَلَ أَحَدُهُمْ - وَهُوَ فَيْرُوزُ - إِلَيْهَا، فَقَالَتْ: إِنَّهُ لَيْسَ مِنَ الدَّارِ بَيْتٌ إِلَّا وَالْحَرَسُ مُحِيطُونَ بِهِ، غَيْرَ هَذَا الْبَيْتِ، فَإِنَّ ظَهْرَهُ إِلَى مَكَانِ كَذَا وَكَذَا مِنَ الطَّرِيقِ، فَإِذَا أَمْسَيْتُمْ فَانْقُبُوا عَلَيْهِ مِنْ دُونِ الْحَرَسِ، وَلَيْسَ مِنْ دُونِ قَتْلِهِ شَيْءٌ، وَإِنِّي سَأَضَعُ فِي الْبَيْتِ سِرَاجًا وَسِلَاحًا. قتل فيروز الديلمي للأسود العنسي فَلَمَّا خَرَجَ مِنْ عِنْدِهَا تَلَقَّاهُ الْأَسْوَدُ فَقَالَ لَهُ: مَا أَدْخَلَكَ عَلَى أَهْلِي ؟ وَوَجَأَ رَأْسَهُ، وَكَانَ الْأَسْوَدُ شَدِيدًا، فَصَاحَتِ الْمَرْأَةُ فَأَدْهَشَتْهُ عَنْهُ، وَلَوْلَا ذَلِكَ لَقَتَلَهُ، وَقَالَتِ: ابْنُ عَمِّي جَاءَنِي زَائِرًا. فَقَالَ: اسْكُتِي لَا أَبَا لَكِ، قَدْ وَهَبْتُهُ لَكِ. فَخَرَجَ عَلَى أَصْحَابِهِ فَقَالَ: النِّجَاءَ النِّجَاءَ. وَأَخْبَرَهُمُ الْخَبَرَ، فَحَارُوا مَاذَا يَصْنَعُونَ ؟ فَبَعَثَتِ الْمَرْأَةُ إِلَيْهِمْ تَقُولُ لَهُمْ: لَا تَنْثَنُوا عَمَّا كُنْتُمْ عَازِمِينَ عَلَيْهِ. فَدَخَلَ عَلَيْهَا فَيْرُوزُ الدَّيْلَمِيُّ فَاسْتَثْبَتَ مِنْهَا الْخَبَرَ، وَدَخَلُوا إِلَى ذَلِكَ الْبَيْتِ فَنَقَبُوا مِنْ دَاخِلِهِ بَطَائِنَ ; لِيَهُونَ عَلَيْهِمُ النَّقْبُ مِنْ خَارِجٍ، ثُمَّ جَلَسَ عِنْدَهَا جَهْرَةً كَالزَّائِرِ، فَدَخَلَ الْأَسْوَدُ فَقَالَ: وَمَا هَذَا ؟ فَقَالَتْ: إِنَّهُ أَخِي مَنِ الرَّضَاعَةِ، وَهُوَ ابْنُ عَمِّي. فَنَهَرَهُ وَأَخْرَجَهُ، فَرَجَعَ إِلَى أَصْحَابِهِ، فَلَمَّا كَانَ اللَّيْلُ نَقَبُوا ذَلِكَ الْبَيْتَ فَدَخَلُوا فَوَجَدُوا فِيهِ سِرَاجًا تَحْتَ جَفْنَةٍ، فَتَقَدَّمَ إِلَيْهِ فَيْرُوزُ الدَّيْلَمِيُّ وَالْأَسْوَدُ نَائِمٌ عَلَى فِرَاشٍ مِنْ حَرِيرٍ، قَدْ غَرِقَ رَأْسُهُ فِي جَسَدِهِ، وَهُوَ سَكْرَانُ يَغُطُّ، وَالْمَرْأَةُ جَالِسَةٌ عِنْدَهُ، فَلَمَّا قَامَ فَيْرُوزُ عَلَى الْبَابِ أَجْلَسَهُ شَيْطَانُهُ وَتَكَلَّمَ عَلَى لِسَانِهِ - وَهُوَ نَائِمٌ مَعَ ذَلِكَ يَغُطُّ - فَقَالَ: مَا لِي وَمَا لَكَ يَا فَيْرُوزُ ؟ فَخَشِيَ إِنْ رَجَعَ أَنْ يَهْلِكَ وَتَهْلِكَ الْمَرْأَةُ، فَعَاجَلَهُ وَخَالَطَهُ، وَهُوَ مِثْلُ الْجَمَلِ، فَأَخَذَ بِرَأْسِهِ فَدَقَّ عُنُقَهُ، وَوَضَعَ رُكْبَتَيْهِ فِي ظَهْرِهِ حَتَّى قَتَلَهُ، ثُمَّ قَامَ لِيَخْرُجَ إِلَى أَصْحَابِهِ لِيُخْبِرَهُمْ، فَأَخَذَتِ الْمَرْأَةُ بِذَيْلِهِ وَقَالَتْ: أَيْنَ تَذْهَبُ عَنْ حُرْمَتِكُمْ ؟ فَظَنَّتْ أَنَّهُ لَمْ يَقْتُلْهُ، فَقَالَ: أَخْرُجُ لِأُعْلِمَهُمْ بِقَتْلِهِ، فَدَخَلُوا عَلَيْهِ لِيَحْتَزُّوا رَأْسَهُ، فَحَرَّكَهُ شَيْطَانُهُ فَاضْطَرَبَ، فَلَمْ يَضْبُطُوا أَمْرَهُ حَتَّى جَلَسَ اثْنَانِ عَلَى ظَهْرِهِ، وَأَخَذَتِ الْمَرْأَةُ بِشِعْرِهِ، وَجَعَلَ يُبَرْبِرُ بِلِسَانِهِ، فَاحْتَزَّ الْآخَرُ رَقَبَتَهُ، فَخَارَ كَأَشَدِّ خُوَارِ ثَوْرٍ سُمِعَ قَطُّ، فَابْتَدَرَ الْحَرَسُ إِلَى الْمَقْصُورَةِ، فَقَالُوا: مَا هَذَا ؟ ! مَا هَذَا ؟ ! فَقَالَتِ الْمَرْأَةُ: النَّبِيُّ يُوحَى إِلَيْهِ. فَرَجَعُوا. البشارة بمقتل الأسود العنسي وَجَلَسَ قَيْسٌ وَدَاذَوَيْهِ وَفَيْرُوزُ يَأْتَمِرُونَ كَيْفَ يُعْلِمُونَ أَشْيَاعَهُمْ، فَاتَّفَقُوا عَلَى أَنَّهُ إِذَا كَانَ الصَّبَاحُ يُنَادُونَ بِشِعَارِهِمُ الَّذِي بَيْنَهُمْ وَبَيْنَ الْمُسْلِمِينَ، فَلَمَّا كَانَ الصَّبَاحُ قَامَ أَحَدُهُمْ، وَهُوَ قَيْسٌ، عَلَى سُورِ الْحِصْنِ فَنَادَى بِشِعَارِهِمْ، فَاجْتَمَعَ الْمُسْلِمُونَ وَالْكَافِرُونَ حَوْلَ الْحِصْنِ، فَنَادَى قَيْسٌ - وَيُقَالُ: وَبَرُ بْنُ يُحَنِّسَ - بِالْأَذَانِ: أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولَ اللَّهِ، وَأَنَّ عَبْهَلَةَ كَذَّابٌ. وَأَلْقَى إِلَيْهِمْ رَأْسَهُ، فَانْهَزَمَ أَصْحَابُهُ، وَتَبِعَهُمُ النَّاسُ يَأْخُذُونَهُمْ وَيَرْصُدُونَهُمْ فِي كُلِّ طَرِيقٍ يَأْسِرُونَهُمْ، وَظَهَرَ الْإِسْلَامُ وَأَهْلُهُ، وَتَرَاجَعَ نُوَّابُ رَسُولِ اللَّهِ ﷺ إِلَى أَعْمَالِهِمْ، وَتَنَازَعَ أُولَئِكَ الثَّلَاثَةُ فِي الْإِمَارَةَ، ثُمَّ اتَّفَقُوا عَلَى مُعَاذِ بْنِ جَبَلٍ يُصَلِّي بِالنَّاسِ، وَكَتَبُوا بِالْخَبَرِ إِلَى رَسُولِ اللَّهِ ﷺ، وَقَدْ أَطْلَعَهُ اللَّهُ عَلَى الْخَبَرِ مِنْ لَيْلَتِهِ. كَمَا قَالَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ بسنده عَنِ ابْنِ عُمَرَ قَالَ: أَتَى الْخَبَرُ النَّبِيَّ ﷺ مِنَ السَّمَاءِ اللَّيْلَةَ الَّتِي قُتِلَ فِيهَا الْعَنْسِيُّ لِيُبَشِّرَنَا، فَقَالَ: " قُتِلَ الْعَنْسِيُّ الْبَارِحَةَ، قَتَلَهُ رَجُلٌ مُبَارَكٌ مِنْ أَهْلِ بَيْتٍ مُبَارَكِينَ ". قِيلَ: وَمَنْ ؟ قَالَ: " فَيْرُوزُ، فَازَ فَيْرُوزُ ". وَقَدْ قِيلَ: إِنَّ مُدَّةَ مُلْكِهِ مُنْذُ ظَهَرَ إِلَى أَنْ قُتِلَ ثَلَاثَةُ أَشْهُرٍ. وَيُقَالُ: أَرْبَعَةُ أَشْهُرٍ. فَاللَّهُ أَعْلَمُ. وَقَالَ سَيْفُ بْنُ عُمَرَ عَنِ الْمُسْتَنِيرِ، عَنْ عُرْوَةَ، عَنِ الضِّحَاكِ، عَنْ فَيْرُوزَ قَالَ: قَتَلْنَا الْأَسْوَدَ وَعَادَ أَمْرُنَا كَمَا كَانَ، إِلَّا أَنَّا أَرْسَلْنَا إِلَى مُعَاذِ بْنِ جَبَلٍ فَتَرَاضَيْنَا عَلَيْهِ، فَكَانَ يُصَلِّي بِنَا فِي صَنْعَاءَ، فَوَاللَّهِ مَا صَلَّى بِنَا إِلَّا ثَلَاثَةَ أَيَّامٍ حَتَّى أَتَانَا الْخَبَرُ بِوَفَاةِ رَسُولِ اللَّهِ ﷺ، فَانْتَقَضَتِ الْأُمُورُ، وَأَنْكَرَنَا كَثِيرًا مِمَّا كُنَّا نَعْرِفُ، وَاضْطَرَبَتِ الْأَرْضُ. وَقَدْ قَدَّمْنَا أَنَّ خَبَرَ الْعَنْسِيِّ جَاءَ إِلَى الصِّدِّيقِ فِي أَوَاخِرَ رَبِيعٍ الْأَوَّلِ بَعْدَ مَا جَهَّزَ جَيْشَ أُسَامَةَ، وَقِيلَ: بَلْ جَاءَتِ الْبِشَارَةُ إِلَى الْمَدِينَةِ صَبِيحَةَ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ. وَالْأَوَّلُ أَشْهَرُ. وَاللَّهُ أَعْلَمُ. وَالْمَقْصُودُ أَنَّهُ لَمْ يَجِئْهُمْ فِيمَا يَتَعَلَّقُ بِمَصَالِحِهِمْ وَاجْتِمَاعِ كَلِمَتِهِمْ وَتَأْلِيفِ مَا بَيْنَهُمْ وَالتَّمَسُّكِ بِدِينِ الْإِسْلَامِ إِلَّا الصِّدِّيقُ، ؓ، وَسَيَأْتِي إِرْسَالُهُ إِلَيْهِمْ مَنْ يُمَهِّدُ الْأُمُورَ الَّتِي اضْطَرَبَتْ فِي بِلَادِهِمْ وَيُقَوِّي أَيْدِيَ الْمُسْلِمِينَ، وَيُثَبِّتُ أَرْكَانَ دَعَائِمِ الْإِسْلَامِ فِيهِمْ، ؓ. وقت مقتل الأسود العنسي مَقْتَلُ الْأَسْوَدِ الْعَنْسِيِّ الْمُتَنَبِّئِ الْكَذَّابِ لَعَنَهُ اللَّهُ  . قَالَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ: عَنْ أَبِي مَعْشَرٍ وغيره، عَنْ مَشْيَخَتِهِ، قَالُوا: أَمْضَى أَبُو بَكْرٍ جَيْشَ أُسَامَةَ بْنِ زَيْدٍ فِي آخِرِ رَبِيعٍ الْأَوَّلِ، وَأَتَى مَقْتَلُ الْأَسْوَدِ فِي آخِرِ رَبِيعٍ الْأَوَّلِ بَعْدَ مَخْرِجِ أُسَامَةَ، فَكَانَ ذَلِكَ أَوَّلَ فَتْحٍ أَتَى أَبَا بَكْرٍ وَهُوَ بِالْمَدِينَةِ.

    ✧ The lineage of al-Aswad al-ʿAnsī and his uprising The going forth of al-Aswad al-ʿAnsī. His name was ʿAbhalah b. Kaʿb b. Ghawth, from a land called Kahf Khubbān. [He went forth] with seven hundred fighting men, and he wrote to the governors of the Prophet ﷺ: "O you who have come to us as governors, withhold from us what you have taken of our land, and preserve what you have collected, for we are more entitled to it, and you remain as you are." Then he mounted and headed for Najrān, and he took it after ten nights from his setting out. Then he made for Ṣanʿāʾ, and Shahr b. Bādhām went out to meet him, and they fought, and al-Aswad defeated him and killed him, and shattered his army of the Abnāʾ. He occupied the city of Ṣanʿāʾ twenty-five nights after his setting out. Muʿādh b. Jabal fled from there and passed by Abū Mūsā al-Ashʿarī, and they both went to Ḥaḍramawt. The governors of the Messenger of Allah ﷺ withdrew to al-Ṭāhir, and ʿAmr b. Ḥazm and Khālid b. Saʿīd b. al-ʿĀṣ returned to Madinah. All of Yemen became firmly secured for al-Aswad al-ʿAnsī, and his affair began to spread like the spreading of a spark. His army on the day he met Shahr was seven hundred horsemen. His commanders were Qays b. ʿAbd Yaghūth al-Murādī, Muʿāwiyah b. Qays, Yazīd b. Mukhazzam, Yazīd b. Ḥuṣayn al-Ḥārithī, and Yazīd b. al-Afkal al-Azdī. His dominion grew strong and his affair became grave, and a multitude of the people of Yemen apostatized. The Muslims who were there dealt with him by dissimulation. His deputy over Madhḥij was ʿAmr b. Maʿdīkarib, and he entrusted the command of the army to Qays b. ʿAbd Yaghūth, and entrusted the command of the Abnāʾ to Fayrūz al-Daylamī and Dādhawyah. He married the wife of Shahr b. Bādhām, who was the cousin of Fayrūz al-Daylamī, and her name was Āzād. She was a beautiful and lovely woman, and along with that she believed in Allah and His Messenger Muḥammad ﷺ, and was among the righteous women. The Messenger ﷺ commands fighting al-Aswad al-ʿAnsī Sayf b. ʿUmar al-Tamīmī said: The Messenger of Allah ﷺ sent his letter, when the news of al-Aswad al-ʿAnsī reached him, with a man called Wabara b. Yuḥannis al-Daylamī, commanding the Muslims who were there to fight al-Aswad al-ʿAnsī and assault him. Muʿādh b. Jabal undertook this letter with the fullest undertaking. He had married a woman from al-Sakūn called Ramlah, so al-Sakūn became kindly disposed toward him because of his marriage alliance among them, and they stood with him in that matter, and conveyed this letter to the governors of the Prophet ﷺ and to those of the people they could reach. They agreed to meet with Qays b. ʿAbd Yaghūth, the commander of the army, who had become angry with al-Aswad, who had belittled him and resolved to kill him. Likewise, the standing of Fayrūz al-Daylamī had become weak with him, and so had Dādhawyah. Al-Aswad al-ʿAnsī learns of the Messenger's ﷺ news When Wabara b. Yuḥannis and the Muslims informed Qays b. ʿAbd Yaghūth, who is Qays b. Makshūḥ, it was as if they had descended upon him from heaven. He agreed with them to assassinate al-Aswad. The Muslims concurred on that and made a pact upon it. When he was certain of that inwardly, the devil of al-Aswad disclosed something of it to al-Aswad. He summoned Qays b. Makshūḥ and said to him: "O Qays, what does this one say?" He said: "And what does he say?" He said: "He says: You set out to honor Qays until, when he entered into every place of yours and became like you in honor, he inclined like your enemy, sought your kingdom, and concealed treachery. He says: O Aswad, O Aswad, O disgrace, O disgrace, pluck his forelock, and take from Qays his highest part, or else he will rob you and pluck your forelock." Qays said—and he swore to him falsely—"By the Lord of the veil, you are greater in my soul and more majestic with me than that I should entertain thoughts of you." Al-Aswad said to him: "I do not think you would call the angel a liar, for the angel has spoken truth and now knows that you are repentant because of what he has learned about you." Then Qays went out from before him and came to his companions Fayrūz and Dādhawyah and told them what he had said to him and what he had replied. They said: "We are all on guard. What is the opinion?" While they were consulting, his messenger came and brought them before him. He said: "Did I not honor you above your people?" They said: "Yes." He said: "Then what reaches me about you?" They said: "Pardon us this once." He said: "Let nothing reach me about you or I will kill you." He said: "We went out from his presence and had barely done so while he was in suspicion about us, and we were in danger. While we were in that state, letters came to us from ʿĀmir b. Shahr, the governor of Hamdān, and Dhū Ẓulaym, and Dhū Kalāʿ, and others of the governors of Yemen, offering us obedience and support against opposing al-Aswad, and that was when the letter of the Messenger of Allah ﷺ came to them urging them to assault al-Aswad al-ʿAnsī. We wrote to them not to do anything until we had settled the matter. The agreement to kill al-Aswad al-ʿAnsī Qays said: I entered upon his wife Āzād and said: "O daughter of my uncle, you have known the affliction of this man upon your people. He killed your husband, subjected your people to slaughter, and disgraced the women. Do you have any support against him?" She said: "In what matter?" I said: "Expelling him." She said: "Or killing him?" I said: "Or killing him." She said: "Yes, by Allah, Allah has not created a person more hateful to me than him. He does not uphold any right for Allah, nor does he refrain from any sanctity. When you are resolved, inform me and I will tell you what is in this matter." He said: I went out, and there were Fayrūz and Dādhawyah waiting for me, wanting to rise against him. No sooner had I met with them than al-Aswad sent for him, and he entered with ten of his people. He said to him: "Did I not tell you the truth while you told me falsehood? He says: O disgrace, O disgrace, if you do not cut off Qays's hand, he will cut your highest neck." Qays thought he was going to kill him, so he said: "It is not right that I should perish while you are the Messenger of Allah, for my being killed is dearer to me than deaths I die every day." He felt compassion for him and ordered him to leave. He went out to his companions and said: "Do your work." While they were standing at the door consulting, al-Aswad came out to them. He had gathered one hundred animals, between cows and camels. He stood and drew a line, and they were set up behind it, and he stood before it, and he slaughtered them neither restrained nor tied. Not one of them crossed the line, and they wandered about until their souls departed. Qays said: I have never seen anything more dreadful than that, nor a day more terrifying. Then al-Aswad said: "Is what has reached me about you true, O Fayrūz? I have resolved to slaughter you and make you follow this beast." And he aimed the spear at him. Fayrūz said to him: "You chose us for your marriage alliance and preferred us above the Abnāʾ. Even if you were not a prophet, we would not sell our share of you for anything. How then when the affair of the Hereafter and this world has been joined for us through you? Do not accept against us the likes of what reaches you, for we are where you love." He was pleased with him and ordered him to distribute the meat of those animals. Fayrūz distributed it among the people of Ṣanʿāʾ. Then he hastened to catch up with him, and there was a man inciting him against Fayrūz and seeking to harm him through him. Fayrūz listened, and al-Aswad was saying: "I will kill him and his companions tomorrow, so bring him to me in the morning." Then he turned and saw Fayrūz, and said: "Enough." Fayrūz told him what he had done in distributing that meat. Al-Aswad entered his house, and Fayrūz returned to his companions and told them what he had heard, and what he had said and been told. Their opinion settled on consulting the woman again about his affair. One of them—Fayrūz—entered upon her, and she said: "There is no room in the house but that the guards surround it, except this room, for its back is toward such-and-such a place on the road. When evening comes, make a breach upon it from beyond the guards. There is nothing to prevent his being killed. I will place a lamp and weapons in the room." Fayrūz al-Daylamī kills al-Aswad al-ʿAnsī When he went out from her, al-Aswad met him and said: "What brought you in to my family?" And he struck him on the head—al-Aswad was strong. The woman cried out and startled him away from him, and had it not been for that, he would have killed him. She said: "My cousin came to visit me." He said: "Be quiet, may you have no father. I have given him to you as a gift." He went out to his companions and said: "Escape, escape!" And he told them the news. They were bewildered as to what to do. The woman sent to them saying: "Do not turn back from what you were resolved upon." Fayrūz al-Daylamī entered upon her and obtained confirmation of the news from her. They entered that room and made a breach in its inner linings from inside to make the breaching easier for them from outside. Then he sat with her openly like a visitor. Al-Aswad entered and said: "What is this?" She said: "He is my foster brother and my cousin." He rebuked him and expelled him. He returned to his companions. When night came, they breached that room and entered. They found in it a lamp under a large bowl. Fayrūz al-Daylamī advanced to him while al-Aswad was sleeping on a bed of silk, his head sunk into his body, drunk and snoring, and the woman was sitting beside him. When Fayrūz stood at the door, his devil sat him up and spoke through his tongue—while he was still sleeping and snoring—and said: "What have I to do with you, O Fayrūz?" He feared that if he turned back, he would perish and the woman would perish. So he hastened upon him and grappled with him, and he was like a camel. He seized his head and broke his neck, and placed his knees on his back until he killed him. Then he rose to go out to his companions to inform them. The woman took hold of his garment and said: "Where are you going from your protected one?" She thought he had not killed him. He said: "I am going out to inform them of his death." They entered upon him to cut off his head. His devil moved him, and he convulsed. They could not control him until two sat on his back, and the woman took hold of his hair, and he began to babble with his tongue. The other cut his neck, and he bellowed like the loudest bellowing of a bull ever heard. The guards rushed to the pavilion and said: "What is this? What is this?" The woman said: "The prophet is receiving revelation." So they went back. The good news of the killing of al-Aswad al-ʿAnsī Qays, Dādhawyah, and Fayrūz sat consulting how to inform their followers. They agreed that at dawn they would call out with their battle cry which was between them and the Muslims. When morning came, one of them—Qays—stood on the wall of the fortress and called out with their battle cry. The Muslims and the disbelievers gathered around the fortress. Qays—or, it is said, Wabara b. Yuḥannis—called out the call to prayer: "I bear witness that Muḥammad is the Messenger of Allah, and that ʿAbhalah is a liar." And he cast down his head to them. His companions fled, and the people pursued them, seizing them and lying in wait for them on every road, taking them captive. Islam and its people became manifest, and the deputies of the Messenger of Allah ﷺ returned to their posts. Those three disputed over the command. Then they agreed that Muʿādh b. Jabal would lead the people in prayer. They wrote the news to the Messenger of Allah ﷺ, and Allah had informed him of the news that very night. As Sayf b. ʿUmar al-Tamīmī said with his chain from Ibn ʿUmar, who said: The news came to the Prophet ﷺ from heaven on the night in which al-ʿAnsī was killed, to give us glad tidings. He said: "Al-ʿAnsī was killed last night. A blessed man from a blessed household killed him." It was said: "And who?" He said: "Fayrūz. Fayrūz has triumphed." It has been said that the duration of his dominion from his appearance until he was killed was three months, and it is said four months. And Allah knows best. Sayf b. ʿUmar said, from al-Mustanīr, from ʿUrwah, from al-Ḍaḥḥāk, from Fayrūz, who said: We killed al-Aswad and our affair returned to what it had been, except that we sent to Muʿādh b. Jabal and agreed upon him, and he used to lead us in prayer in Ṣanʿāʾ. By Allah, he led us in prayer for only three days before the news of the death of the Messenger of Allah ﷺ came to us. Then affairs broke down, and we found much of what we had known changed, and the earth was thrown into turmoil. We have already mentioned that the news of al-ʿAnsī came to al-Ṣiddīq in the last part of Rabīʿ al-Awwal, after he had dispatched the army of Usāmah. It is also said that the glad tidings reached Madinah on the morning of the death of the Messenger of Allah ﷺ. The first is more commonly reported, and Allah knows best. The point is that nothing came to them concerning their interests, the unity of their word, the harmony among them, and adherence to the religion of Islam except through al-Ṣiddīq, ؓ. There will come mention of his sending to them someone to set aright the affairs that had become disordered in their lands, to strengthen the hands of the Muslims, and to make firm the pillars of Islam among them, ؓ. The time of the killing of al-Aswad al-ʿAnsī The killing of al-Aswad al-ʿAnsī, the false prophet, the liar, may Allah curse him. Abū Jaʿfar b. Jarīr said, from Abū Maʿshar and others, from his shaykhs, who said: Abū Bakr dispatched the army of Usāmah b. Zayd at the end of Rabīʿ al-Awwal, and the killing of al-Aswad came at the end of Rabīʿ al-Awwal after the departure of Usāmah. That was the first victory that came to Abū Bakr while he was in Madinah.

18. Tarikh (al-Tabari) 1815No grade recorded

    وَفِي هَذِهِ السَّنَةِ كَتَبَ مُعَاذُ بْنُ جَبَلٍ وَعُمَّالُ الْيَمَنِ إِلَى أَبِي بَكْرٍ يَسْتَأْذِنُونَهُ فِي الْقُدُومِ، فَكَتَبَ إِلَيْهِمْ: أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَكُمْ لِمَا بَعَثَكُمْ لَهُ مِنْ أَمْرِهِ، فَمَنْ كَانَ أَنْفَذَ أَمْرَ رَسُولِ اللَّهِ ﷺ فَشَاءَ أَنْ يَرْجِعَ فَلْيَرْجِعْ وَلِيَسْتَخْلِفْ عَلَى عَمَلِهِ، وَمَنْ شَاءَ أَنْ يُقِيمَ فَلْيُقِمْ، فَرَجَعُوا. فَلَمَّا قَدِمَ مُعَاذٌ لَقِيَ عُمَرَ بْنَ الْخَطَّابِ فَاعْتَنَقَا وَعَزَا كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ بِرَسُولِ اللَّهِ ﷺ. وَكَانَ مَعَ مُعَاذٍ الْخَرَاجُ، وَكَانَ مَعَهُ وُصَفَاءُ قَدْ عَزَلَهُمْ، فَقَالَ عُمَرُ: مَا هَؤُلَاءِ؟ قَالَ: أُهْدُوا لِي، فَقَالَ عُمَرُ: أَطِعْنِي وَائْتِ بِهِمْ أَبَا بَكْرٍ فَلْيُطَيِّبْهُمْ لَكَ، قَالَ مُعَاذٌ: لَا لَعَمْرِي آتِي أَبَا بَكْرٍ بِمَالِي يُطَيِّبُهُ لِي، فَقَالَ عُمَرُ: إِنَّهُ لَيْسَ لَكَ. فَلَمَّا كَانَ اللَّيْلُ وَأَصْبَحَ أَتَاهُ فَقَالَ لَهُ: لَقَدْ رَأَيْتُنِي الْبَارِحَةَ كَأَنِّي أَدْنُو إِلَى النَّارِ، وَأَنْتَ آخِذٌ بِحُجْزَتِي، إِنِّي وَجَدْتُ الْأَمْرَ كَمَا قُلْتَ. فَأَتَى أَبَا بَكْرٍ فَاسْتَحَلَّهَا فَأَحَلَّهُمْ. فَبَيْنَمَا مَعَاذٌ قَائِمٌ يُصَلِّي رَأَى رَقِيقَهُ يُصَلُّونَ كُلُّهُمْ، فَقَالَ لَهُمْ: مَا تَصْنَعُونَ؟ قَالُوا: نُصَلِّي، قَالَ: لِمَنْ؟ قَالُوا: لِلَّهِ عَزَّ وَجَلَّ، [قَالَ]: فَاذْهَبُوا فَأَنْتُمْ لِلَّهِ، فَأَعْتَقَهُمْ.

    ✧ In this year Muʿādh b. Jabal and the governors of Yemen wrote to Abū Bakr seeking his permission to come. He wrote to them: “The Messenger of God ﷺ sent you for the purpose for which he sent you concerning his affair. Whoever has carried out the command of the Messenger of God ﷺ and wishes to return may return and appoint a successor over his work, and whoever wishes to remain may remain.” So they returned. When Muʿādh arrived, he met ʿUmar b. al-Khaṭṭāb, and they embraced, and each of them consoled his companion for the loss of the Messenger of God ﷺ. Muʿādh had the land tax with him, and he had with him servants whom he had set aside. ʿUmar said: “Who are these?” He said: “They were given to me.” ʿUmar said: “Obey me and bring them to Abū Bakr so that he may make them lawful for you.” Muʿādh said: “No, by my life, I will not go to Abū Bakr with my own property for him to make it lawful for me.” ʿUmar said: “It is not yours.” When night came and morning came, he went to him and said: “Last night I saw myself as if drawing near to the Fire while you were holding my waist-wrapper. I found the matter as you said.” So he went to Abū Bakr and sought their release, and he released them. While Muʿādh was standing praying, he saw all his slaves praying. He said to them: “What are you doing?” They said: “We are praying.” He said: “To whom?” They said: “To God Almighty.” He said: “Then go, for you belong to God.” So he freed them.

19. Tarikh (al-Tabari) 1816No grade recorded

    وَفِي هَذِهِ السَّنَةِ حَجَّ بِالنَّاسِ عُمَرُ بْنُ الْخَطَّابِ، وَقِيلَ: بَلْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَقِيلَ: عَتَّابُ بْنُ أَسِيدٍ. وَفِيهَا اسْتَقْضَى أَبُو بَكْرٍ الصِّدِّيقُ عُمَرَ بْنَ الْخَطَّابِ  ، ؓ.

    ✧ In this year, the people performed Ḥajj led by ʿUmar b. al-Khaṭṭāb, but it is also said: rather ʿAbd al-Raḥmān b. ʿAwf, and it is said: ʿAttāb b. Asīd. In it, Abū Bakr al-Ṣiddīq appointed ʿUmar b. al-Khaṭṭāb as judge, ؓ.

20. Tarikh (al-Tabari) 1817No grade recorded

    ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. أَعْنِي سَنَةَ إِحْدَى عَشْرَةَ  ، مِنَ الْأَعْيَانِ وَالْمَشَاهِيرِ، وَذَكَرْنَا مَعَهُمْ مَنْ قُتِلَ بِالْيَمَامَةِ ; لِأَنَّهَا كَانَتْ فِي سَنَةِ إِحْدَى عَشْرَةَ عَلَى قَوْلِ بَعْضِهِمْ، وَإِنْ كَانَ الْمَشْهُورُ أَنَّهَا فِي رَبِيعٍ سَنَةَ ثِنْتَيْ عَشْرَةَ. وفاة رسول الله ﷺ تُوُفِّيَ فِيهَا رَسُولُ اللَّهِ ﷺ  مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، سَيِّدُ وَلَدِ آدَمَ فِي الدُّنْيَا وَالْآخِرَةِ، وَذَلِكَ فِي رَبِيعِهَا الْأَوَّلِ يَوْمَ الِاثْنَيْنِ ثَانِيَ عَشْرِهِ عَلَى الْمَشْهُورِ، كَمَا قَدَّمْنَا بَيَانَهُ وَبَعْدَهُ بِسِتَّةِ أَشْهَرٍ - عَلَى الْأَشْهَرِ - وفاة فاطمة بنت رسول الله ﷺ تُوُفِّيَتِ ابْنَتُهُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ الْأَنْصَارِيُّ الْخَزْرَجِيُّ، أَبُو مُحَمَّدٍ خَطِيبُ الْأَنْصَارِ، وَيُقَالُ لَهُ أَيْضًا: خَطِيبُ النَّبِيِّ ﷺ. وَقَدْ ثَبَتَ عَنْهُ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، أَنَّهُ بَشَّرَهُ بِالْجَنَّةِ وَأَنَّهُ بَشَّرَهُ بِالشَّهَادَةِ - وَقَدْ تَقَدَّمَ الْحَدِيثُ فِي دَلَائِلِ النُّبُوَّةِ - فَقُتِلَ يَوْمَ الْيَمَامَةِ شَهِيدًا  ، وَكَانَتْ رَايَةُ الْأَنْصَارِ يَوْمَئِذٍ بِيَدِهِ. وَرَوَى التِّرْمِذِيُّ بِإِسْنَادٍ عَلَى شَرْطِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ قَالَ: نِعْمَ الرَّجُلُ ثَابِتُ بْنُ قَيْسِ بْنِ شَمَّاسٍ  . وَقَالَ أَبُو الْقَاسِمِ الطَّبَرَانِيُّ: بإسناده عَنْ عَطَاءٍ الْخُرَاسَانِيِّ قَالَ: قَدَمْتُ الْمَدِينَةَ فَسَأَلْتُ عَمَّنْ يُحَدِّثُنِي بِحَدِيثِ ثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ، فَأَرْشَدُونِي إِلَى ابْنَتِهِ، فَسَأَلْتُهَا، فَقَالَتْ: سَمِعْتُ أَبِي يَقُولُ: لَمَّا أُنْزِلَ عَلَى رَسُولِ اللَّهِ ﷺ: إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ [ لُقْمَانَ: 18 ]. اشْتَدَّتْ عَلَى ثَابِتٍ وَغَلَّقَ عَلَيْهِ بَابَهُ، وَطَفِقَ يَبْكِي، فَأُخْبِرَ رَسُولُ اللَّهِ ﷺ، فَسَأَلَهُ فَأَخْبَرَهُ بِمَا كَبُرَ عَلَيْهِ مِنْهَا، وَقَالَ: أَنَا رَجُلٌ أُحِبُّ الْجَمَالَ، وَأَنَا أَسَوَدُ قَوْمِي. فَقَالَ: إِنَّكَ لَسْتَ مِنْهُمْ، بَلْ تَعِيشُ بِخَيْرٍ وَتَمُوتُ بِخَيْرٍ، وَيُدْخِلُكَ اللَّهُ الْجَنَّةَ  . فَلَمَّا أُنْزِلَ عَلَى رَسُولِ اللَّهِ ﷺ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ [ الْحُجُرَاتِ: 2 ]. فَعَلَ مِثْلَ ذَلِكَ، فَأُخْبِرَ النَّبِيُّ ﷺ فَأَرْسَلَ إِلَيْهِ، فَأَخْبَرَهُ بِمَا كَبُرَ عَلَيْهِ مِنْهَا، وَأَنَّهُ جَهِيرُ الصَّوْتِ، وَأَنَّهُ يَتَخَوَّفُ أَنْ يَكُونَ مِمَّنْ حَبِطَ عَمَلُهُ، فَقَالَ: إِنَّكَ لَسْتَ مِنْهُمْ؛ بَلْ تَعِيشُ حَمِيدًا، وَتُقْتَلُ شَهِيدًا، وَيُدْخِلُكَ اللَّهُ الْجَنَّةَ. فَلَمَّا اسْتَنْفَرَ أَبُو بَكْرٍ الْمُسْلِمِينَ إِلَى أَهْلِ الرِّدَّةِ وَالْيَمَامَةِ وَمُسَيْلِمَةَ الْكَذَّابِ، سَارَ ثَابِتُ بْنُ قَيْسٍ فِيمَنْ سَارَ، فَلَمَّا لَقُوا مُسَيْلِمَةَ وَبَنِي حَنِيفَةَ هَزَمُوا الْمُسْلِمِينَ ثَلَاثَ مَرَّاتٍ، فَقَالَ ثَابِتٌ وَسَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ: مَا هَكَذَا كُنَّا نُقَاتِلُ مَعَ رَسُولِ اللَّهِ ﷺ. فَجَعَلَا لِأَنْفُسِهِمَا حُفْرَةً فَدَخَلَا فِيهَا، فَقَاتَلَا حَتَّى قُتِلَا. قَالَتْ: وَأُرِيَ رَجُلٌ مِنَ الْمُسْلِمِينَ ثَابِتَ بْنَ قَيْسٍ فِي مَنَامِهِ، فَقَالَ: إِنِّي لَمَّا قُتِلْتُ بِالْأَمْسِ مَرَّ بِي رَجُلٌ مِنَ الْمُسْلِمِينَ، فَانْتَزَعَ مِنِّي دِرْعًا نَفِيسَةً، وَمَنْزِلُهُ فِي أَقْصَى الْعَسْكَرِ، وَعِنْدَ مَنْزِلِهِ فَرَسٌ يَسْتَنُّ فِي طُولِهِ، وَقَدْ أَكْفَأَ عَلَى الدِّرْعِ بُرْمَةً، وَجَعَلَ فَوْقَ الْبُرْمَةِ رَحْلًا، وَائْتِ خَالِدَ بْنَ الْوَلِيدِ،، فَلْيَبْعَثْ إِلَى دِرْعِي فَلْيَأْخُذْهَا، فَإِذَا قَدِمْتَ عَلَى خَلِيفَةِ رَسُولِ اللَّهِ ﷺ فَأَعْلِمْهُ أَنَّ عَلَيَّ مِنَ الدَّيْنِ كَذَا، وَلِي مِنَ الْمَالِ كَذَا، وَفُلَانٌ مِنْ رَقِيقِي عَتِيقٌ، وَإِيَّاكَ أَنْ تَقُولَ: هَذَا حُلْمٌ، فَتُضَيِّعَهُ. قَالَ: فَأَتَى خَالِدًا فَوَجَّهَ إِلَى الدِّرْعِ فَوَجَدَهَا كَمَا ذَكَرَ، وَقَدِمَ عَلَى أَبِي بَكْرٍ، فَأَخْبَرَهُ فَأَنَفَذَ أَبُو بَكْرٍ وَصِيَّتَهُ بَعْدَ مَوْتِهِ، فَلَا نَعْلَمُ أَحَدًا جَازَتْ وَصِيَّتُهُ بَعْدَ مَوْتِهِ إِلَّا ثَابِتَ بْنَ قَيْسِ بْنِ شَمَّاسٍ  . وَلِهَذَا الْحَدِيثِ وَهَذِهِ الْقِصَّةِ شَوَاهِدُ أُخَرُ حَزْنُ بْنُ أَبِي وَهْبِ بْنِ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ الْمَخْزُومِيُّ وَمِنْهُمْ حَزْنُ بْنُ أَبِي وَهْبِ بْنِ عَمْرِو بْنِ عَائِذِ بْنِ عِمْرَانَ الْمَخْزُومِيُّ، لَهُ هِجْرَةٌ، وَيُقَالُ: أَسْلَمَ عَامَ الْفَتْحِ. وَهُوَ جَدُّ سَعِيدِ بْنِ الْمُسَيِّبِ، أَرَادَ رَسُولُ اللَّهِ ﷺ أَنْ يُسَمِّيَهُ سَهْلًا فَامْتَنَعَ وَقَالَ: لَا أُغَيِّرُ اسْمًا سَمَّانِيهِ أَبَوَايَ. قَالَ سَعِيدٌ: فَلَمْ تَزَلِ الْحُزُونَةُ فِينَا. اسْتُشْهِدَ يَوْمَ الْيَمَامَةِ وَقُتِلَ مَعَهُ أَيْضًا ابْنَاهُ عَبْدُ الرَّحْمَنِ وَوَهْبٌ، وَابْنُ ابْنِهِ حَكِيمُ بْنُ وَهْبِ بْنِ حَزْنٍ. دَاذَوَيْهِ الْفَارِسِيُّ وَمِمَّنِ اسْتُشْهِدَ فِي هَذِهِ السَّنَةِ دَاذَوَيْهِ الْفَارِسِيُّ  ، أَحَدُ أُمَرَاءِ الْيَمَنِ الَّذِينَ قَتَلُوا الْأَسْوَدَ الْعَنْسِيَّ، قَتَلَهُ غِيلَةً قَيْسُ بْنُ مَكْشُوحٍ حِينَ ارْتَدَّ قَبْلَ أَنْ يَرْجِعَ قَيْسٌ إِلَى الْإِسْلَامِ، فَلَمَّا عَنَّفَهُ الصِّدِّيقُ عَلَى قَتْلِهِ أَنْكَرَ ذَلِكَ، فَقَبِلَ عَلَانِيَتَهُ وَإِسْلَامَهُ. زَيْدُ بْنُ الْخَطَّابِ بْنِ نُفَيْلٍ الْقُرَشِيُّ الْعَدَوِيُّ أَبُو مُحَمَّدٍ وَمِنْهُمْ مُسَيْلِمَةُ بْنُ حَبِيبٍ الْحَنَفِيُّ  الْيَمَامِيُّ الْكَذَّابُ لَعَنَهُ اللَّهُ. قَدِمَ الْمَدِينَةَ وَافِدًا إِلَى رَسُولِ اللَّهِ ﷺ مَعَ قَوْمِهِ بَنِي حَنِيفَةَ، وَقَدْ وَقَفَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَسَمِعَهُ وَهُوَ يَقُولُ: إِنْ جَعَلَ لِي مُحَمَّدٌ الْأَمْرَ مِنْ بَعْدِهِ اتَّبَعْتُهُ. فَقَالَ لَهُ: لَوْ سَأَلْتَنِي هَذَا الْعُودَ - لِعُرْجُونٍ فِي يَدِهِ - مَا أَعْطَيْتُكَهُ، وَلَئِنْ أَدْبَرْتَ لَيَعْقِرَنَّكَ اللَّهُ، وَإِنِّي لَأَرَاكَ الَّذِي أُرِيتُ فِيهِ مَا أُرِيَتُ. وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ رَأَى فِي الْمَنَامِ كَأَنَّ فِي يَدِهِ سُوَارَيْنِ مِنْ ذَهَبٍ، فَأَهَمَّهُ شَأْنُهُمَا، فَأَوْحَى اللَّهُ إِلَيْهِ فِي الْمَنَامِ أَنِ انْفُخْهُمَا، فَنَفَخَهُمَا فَطَارَا، فَأَوَّلَهُمَا بِكَذَّابَيْنِ يَخْرُجَانِ، وَهُمَا صَاحِبُ صَنْعَاءَ وَصَاحِبُ الْيَمَامَةِ. وَهَكَذَا وَقَعَ فَإِنَّهُمَا ذَهَبَا وَذَهَبَ أَمْرُهُمَا ; أَمَّا الْأَسْوَدُ فَذُبِحَ فِي دَارِهِ، وَأَمَّا مُسَيْلِمَةُ فَعَقَرَهُ اللَّهُ عَلَى يَدَيْ وَحْشِيِّ بْنِ حَرْبٍ، رَمَاهُ بِالْحَرْبَةِ، فَأَنْفَذَهُ كَمَا تُعْقَرُ الْإِبِلُ، وَضَرَبَهُ أَبُو دُجَانَةَ عَلَى رَأْسِهِ فَفَلَقَهُ، وَذَلِكَ بِعُقْرِ دَارِهِ فِي الْحَدِيقَةِ الَّتِي يُقَالُ لَهَا: حَدِيقَةُ الْمَوْتِ. وَقَدْ وَقَفَ عَلَيْهِ خَالِدُ بْنُ الْوَلِيدِ وَهُوَ طَرِيحٌ، أَرَاهُ إِيَّاهُ مِنْ بَيْنِ الْقَتْلَى مُجَّاعَةُ بْنُ مُرَارَةَ، وَيُقَالُ: كَانَ أُصَيْفَرَ أُخَيْنِسَ. وَقِيلَ: كَانَ ضَخْمًا أَسْمَرَ اللَّوْنِ كَأَنَّهُ جَمَلٌ أَوْرَقُ. وَيُقَالُ: إِنَّهُ مَاتَ وَعُمُرُهُ مِائَةٌ وَأَرْبَعُونَ سَنَةً. فَاللَّهُ أَعْلَمُ. وَقَدْ قُتِلَ قَبْلَهُ وَزِيرَاهُ وَمُسْتَشَارَاهُ، لَعَنَهُمَا اللَّهُ، وَهَمَا مُحَكَّمُ بْنُ الطُّفَيْلِ الَّذِي يُقَالُ لَهُ: مُحَكَّمُ الْيَمَامَةِ. قَتَلَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ، رَمَاهُ بِسَهْمٍ وَهُوَ يَخْطُبُ قَوْمَهُ يَأْمُرُهُمْ بِمَصَالِحِ حَرْبِهِمْ فَقَتَلَهُ، وَالْآخَرُ نَهَارُ بْنُ عُنْفُوَةَ الَّذِي يُقَالُ لَهُ: الرَّجَّالُ بْنُ عُنْفُوَةَ، وَكَانَ مِمَّنْ أَسْلَمَ، ثُمَّ ارْتَدَّ وَصَدَّقَ مُسَيْلِمَةَ، لَعَنَهُمَا اللَّهُ، وَشَهِدَ لَهُ أَنَّهُ سَمِعَ النَّبِيَّ ﷺ يَذْكُرُ لَهُ أَنَّهُ قَدْ أُشْرِكَ فِي الْأَمْرِ مَعَهُ، وَقَدْ كَذَبَ الرَّجَّالُ، لَعَنَهُ اللَّهُ، فِي هَذِهِ الشَّهَادَةِ، وَقَدْ رَزَقَ اللَّهُ زَيْدَ بْنَ الْخَطَّابِ قَتْلَهُ قَبْلَ أَنْ يُقْتَلَ زَيْدٌ، ؓ. وَمِمَّا يَدُلُّ عَلَى كَذِبِ الرَّجَّالِ فِي هَذِهِ الشَّهَادَةِ الضَّرُورَةُ فِي دِينِ الْإِسْلَامِ، وَمَا رَوَاهُ الْبُخَارِيُّ وَغَيْرُهُ أَنَّ مُسَيْلِمَةَ، لَعَنَهُ اللَّهُ، كَتَبَ إِلَى رَسُولِ اللَّهِ ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُسَيْلِمَةَ رَسُولُ اللَّهِ إِلَى مُحَمَّدٍ رَسُولُ اللَّهِ، سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ، فَإِنِّي قَدْ أُشْرِكْتُ فِي الْأَمْرِ مَعَكَ، فَلَكَ الْمَدَرُ وَلِيَ الْوَبَرُ. وَيُرْوَى: فَلَكُمْ نِصْفُ الْأَرْضِ وَلَنَا نِصْفُهَا، وَلَكِنَّ قُرَيْشًا قَوْمٌ يَعْتَدُونَ. فَكَتَبَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولُ اللَّهِ إِلَى مُسَيْلِمَةَ الْكَذَّابِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ، فَإِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ، وَالْعَاقِبَةُ لِلْمُتَّقِينَ. وقد قَالَ اللَّهُ تَعَالَى: صَلَاتِهِمْ يُحَافِظُونَ وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَنْ قَالَ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ [ الْأَنْعَامِ: 93 ]. فَمُسَيْلِمَةُ وَالْأَسْوَدُ وَأَمْثَالُهُمَا، لَعَنَهُمُ اللَّهُ، أَحَقُّ النَّاسِ دُخُولًا فِي هَذِهِ الْآيَةِ الْكَرِيمَةِ، وَأَوْلَاهُمْ بِهَذِهِ الْعُقُوبَةِ الْعَظِيمَةِ.

    ✧ Mention of those who died in this year. I mean the year eleven, among the notables and famous ones, and we mentioned with them those who were killed at al-Yamāmah, because it was in the year eleven according to the saying of some of them, even though the well-known view is that it was in Rabīʿ of the year twelve. The death of the Messenger of God ﷺ In it died the Messenger of God ﷺ Muḥammad b. ʿAbd Allāh, the master of the children of Adam in this world and the hereafter, and that was in its first Rabīʿ, on Monday, the twelfth of it according to the well-known view, as we have already explained. And six months after him—according to the more widely held view— The death of Fāṭimah bt. the Messenger of God ﷺ his daughter Fāṭimah died. Thābit b. Qays b. Shammās al-Anṣārī al-Khazrajī, Abū Muḥammad, the orator of the Anṣār, and he is also called: the orator of the Prophet ﷺ. It is established from him, peace and blessings be upon him, that he gave him glad tidings of Paradise and that he gave him glad tidings of martyrdom—the hadith has already been mentioned in the proofs of prophethood—and he was killed on the day of al-Yamāmah as a martyr, and the banner of the Anṣār that day was in his hand. Al-Tirmidhī narrated with a chain of transmission meeting the conditions of Muslim, from Abū Hurayrah, that the Messenger of God said: What an excellent man is Thābit b. Qays b. Shammās. Abū al-Qāsim al-Ṭabarānī said: with his chain of transmission from ʿAṭāʾ al-Khurāsānī who said: I came to al-Madīnah and asked about someone who would relate to me the hadith of Thābit b. Qays b. Shammās, and they directed me to his daughter. I asked her, and she said: I heard my father say: When it was revealed to the Messenger of God ﷺ: “Indeed, God does not love any arrogant boaster” [Luqmān: 18], it weighed heavily upon Thābit, and he locked his door and began to weep. The Messenger of God ﷺ was informed, so he asked him and he told him what had distressed him about it, and said: I am a man who loves beauty, and I am the chief of my people. He said: You are not one of them; rather, you will live well and die well, and God will admit you to Paradise. When it was revealed to the Messenger of God ﷺ: “O you who believe, do not raise your voices above the voice of the Prophet, nor speak loudly to him in speech” [al-Ḥujurāt: 2], he did the same, and the Prophet ﷺ was informed, so he sent for him, and he told him what distressed him about it, and that he had a loud voice, and that he feared he might be among those whose deeds have become worthless. He said: You are not one of them; rather, you will live praiseworthy, and you will be killed as a martyr, and God will admit you to Paradise. When Abū Bakr summoned the Muslims against the people of apostasy and al-Yamāmah and Musaylimah the liar, Thābit b. Qays marched among those who marched. When they met Musaylimah and Banū Ḥanīfah, they routed the Muslims three times, and Thābit and Sālim, the client of Abū Ḥudhayfah, said: This is not how we used to fight alongside the Messenger of God ﷺ. So they dug a pit for themselves and entered it, and fought until they were killed. She said: A man among the Muslims saw Thābit b. Qays in a dream and said: When I was killed yesterday, a man among the Muslims passed by me and took from me a precious coat of mail. His dwelling is at the far edge of the army, and by his dwelling there is a horse prancing in its tether, and he has overturned a cooking pot over the coat of mail and placed a saddle over the pot. Go to Khālid b. al-Walīd and let him send for my coat of mail and take it. And when you come to the successor of the Messenger of God ﷺ, inform him that I owe such-and-such a debt, and I have such-and-such property, and so-and-so among my slaves is free. And beware lest you say: This is a dream, and thus lose it. He said: He came to Khālid, and he sent for the coat of mail and found it as he had described. Then he came to Abū Bakr and informed him, and Abū Bakr carried out his will after his death. We do not know of anyone whose will was executed after his death except Thābit b. Qays b. Shammās. This hadith and this story have other corroborating reports. Ḥazn b. Abī Wahb b. ʿAmr b. ʿĀʾidh b. ʿImrān al-Makhzūmī Among them was Ḥazn b. Abī Wahb b. ʿAmr b. ʿĀʾidh b. ʿImrān al-Makhzūmī. He made the emigration, and it is also said that he became Muslim in the year of the conquest. He was the grandfather of Saʿīd b. al-Musayyab. The Messenger of God ﷺ wanted to name him Sahl, but he refused and said: I will not change a name my parents gave me. Saʿīd said: Roughness has remained among us ever since. He was martyred on the day of al-Yamāmah, and with him were also killed his two sons ʿAbd al-Raḥmān and Wahb, and his grandson Ḥakīm b. Wahb b. Ḥazn. Dādhawayh al-Fārisī Among those who were martyred in this year was Dādhawayh al-Fārisī, one of the commanders of Yemen who killed al-Aswad al-ʿAnsī. Qays b. Makshūḥ killed him treacherously when he apostatized before Qays returned to Islam. When al-Ṣiddīq rebuked him for killing him, he denied it, and he accepted his outward conduct and his Islam. Zayd b. al-Khaṭṭāb b. Nufayl al-Qurashī al-ʿAdawī, Abū Muḥammad Among them was Musaylimah b. Ḥabīb al-Ḥanafī al-Yamāmī, the liar, may God curse him. He came to al-Madīnah as a delegate to the Messenger of God ﷺ with his people Banū Ḥanīfah. The Messenger of God ﷺ stood by him and heard him saying: If Muḥammad appoints me to the affair after him, I will follow him. He said to him: If you asked me for this stick—referring to a palm branch in his hand—I would not give it to you. And if you turn away, God will surely hamstring you. I see you as the one about whom I was shown what I was shown. The Messenger of God ﷺ had seen in a dream as if there were two bracelets of gold in his hand, and their matter concerned him, so God revealed to him in the dream to blow on them, and he blew on them and they flew away. He interpreted them as two liars who would appear, namely the man of Ṣanʿāʾ and the man of al-Yamāmah. And so it happened, for they both passed away and their affairs passed away. As for al-Aswad, he was slaughtered in his house, and as for Musaylimah, God hamstrung him at the hands of Waḥshī b. Ḥarb, who struck him with a short spear and ran him through as camels are hamstrung, and Abū Dujānah struck him on the head and split it. That was in the courtyard of his house in the garden called the Garden of Death. Khālid b. al-Walīd stood over him while he was thrown down; Mujjāʿah b. Murārah pointed him out to him among the slain. It is said that he was small, dark-complexioned, snub-nosed. It is also said that he was huge, dark-brown in color, as if he were a gray camel. It is said that he died at the age of one hundred and forty years, but God knows best. Before him were killed his two viziers and counselors, may God curse them both: Muḥakkam b. al-Ṭufayl, who is called Muḥakkam of al-Yamāmah. ʿAbd al-Raḥmān b. Abī Bakr killed him, shooting him with an arrow while he was addressing his people, urging them to the good conduct of their war, and he killed him. The other was Nahār b. ʿUnfuwah, who is called al-Rajjāl b. ʿUnfuwah. He was among those who became Muslim, then apostatized and believed Musaylimah, may God curse them both, and testified for him that he had heard the Prophet ﷺ mention that he had been made a partner in the affair with him. Al-Rajjāl, may God curse him, lied in this testimony, and God granted Zayd b. al-Khaṭṭāb the killing of him before Zayd himself was killed, ؓ. Among what proves the lying of al-Rajjāl in this testimony is the necessity of the religion of Islam, and what al-Bukhārī and others narrated, that Musaylimah, may God curse him, wrote to the Messenger of God ﷺ: In the name of God, the Merciful, the Compassionate. From Musaylimah, the Messenger of God, to Muḥammad, the Messenger of God. Peace be upon you. To proceed: I have been made a partner in the affair with you. To you belongs the settled land and to me the desert. In another version: To you belongs half the earth and to us half of it, but Quraysh are a people who transgress. So the Messenger of God ﷺ wrote to him: In the name of God, the Merciful, the Compassionate. From Muḥammad, the Messenger of God, to Musaylimah the liar. Peace be upon him who follows guidance. To proceed: The earth belongs to God; He gives it as inheritance to whomever He wills of His servants, and the outcome is for the God-fearing. God, exalted be He, has said: “They maintain their prayers. And who is more unjust than one who fabricates a lie against God or says: It has been revealed to me, when nothing has been revealed to him, and who says: I will send down the like of what God has sent down. If you could but see when the wrongdoers are in the throes of death and the angels stretch out their hands: Bring out your souls! Today you will be recompensed with the punishment of humiliation for what you used to say against God without right, and for being arrogant toward His signs” [al-Anʿām: 93]. Musaylimah and al-Aswad and their like, may God curse them, are the most deserving of people to enter into this noble verse, and the most entitled to this great punishment.

21. Tarikh (al-Tabari) 1818No grade recorded

    بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ سَنَةُ ثِنْتَيْ عَشْرَةَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ  . اسْتَهَلَّتْ هَذِهِ السَّنَةُ وَجُيُوشُ الصِّدِّيقِ وَأُمَرَاؤُهُ الَّذِينَ بَعَثَهُمْ لِقِتَالِ أَهْلِ الرِّدَّةِ جَوَّالُونَ فِي الْبِلَادِ يَمِينًا وَشِمَالًا ; لِتَمْهِيدِ قَوَاعِدِ الْإِسْلَامِ وَقِتَالِ الطُّغَاةِ مِنَ الْأَنَامِ، حَتَّى رُدَّ شَارِدُ الدِّينِ بَعْدَ ذَهَابِهِ، وَرَجَعَ الْحَقُّ إِلَى نِصَابِهِ، وَتَمَهَّدَتْ جَزِيرَةُ الْعَرَبِ، وَصَارَ الْبَعِيدُ الْأَقْصَى كَالْقَرِيبِ الْأَدْنَى. وَقَدْ قَالَ جَمَاعَةٌ مِنْ عُلَمَاءِ السِّيَرِ وَالتَّوَارِيخِ: إِنَّ وَقْعَةَ الْيَمَامَةِ  كَانَتْ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ. وَقِيلَ: إِنَّهَا كَانَتْ فِي أَوَاخِرِ الَّتِي قَبْلَهَا. وَالْجَمْعُ بَيْنَ الْقَوْلَيْنِ أَنَّ ابْتِدَاءَهَا كَانَ فِي السَّنَةِ الْمَاضِيَةِ، وَانْتِهَاءَهَا وَقَعَ فِي هَذِهِ السَّنَةِ الْآتِيَةِ، فَعَلَى قَوْلِ الْأَوَّلِينَ يَنْبَغِي أَنْ تُنْقَلُ تَرَاجِمُ مَنْ ذَكَرْنَا أَنَّهُ قُتِلَ فِي الْيَمَامَةِ إِلَى هَذِهِ السَّنَةِ، وَعَلَى الْقَوْلِ الْآخَرِ يَنْبَغِي أَنْ يُذْكَرُوا فِي السَّنَةِ الْمَاضِيَةِ كَمَا ذَكَرْنَاهُ ; لِاحْتِمَالِ أَنَّهُمْ قُتِلُوا فِي الْمَاضِيَةِ، وَمُبَادَرَةً إِلَى اسْتِيفَاءِ تَرَاجِمِهِمْ قَبْلَ أَنْ يُذْكَرُوا مَعَ مَنْ قُتِلَ بِالشَّامِ وَالْعِرَاقِ فِي هَذِهِ السَّنَةِ، عَلَى مَا سَنَذْكُرُ إِنْ شَاءَ اللَّهُ، وَبِهِ الثِّقَةُ وَعَلَيْهِ التُّكْلَانُ. وَقَدْ قِيلَ: إِنَّ وَقْعَةَ جُوَاثَى وَعُمَانَ وَمَهْرَةَ، وَمَا كَانَ مِنَ الْوَقَائِعِ الَّتِي أَشَرْنَا إِلَيْهَا إِنَّمَا كَانَتْ فِي سَنَةِ ثِنْتَيْ عَشْرَةَ. وَفِيهَا كَانَ قَتْلُ الْمُلُوكِ الْأَرْبَعَةِ ; جَمْدٌ، وَمِخْوَسٌ، وَأَبْضَعَةُ، وَمِشْرَحٌ، وَأُخْتُهُمْ الْعَمَرَّدَةُ، الَّذِينَ وَرَدَ الْحَدِيثُ فِي " مُسْنَدِ أَحْمَدَ " بِلَعْنِهِمْ، وَكَانَ الَّذِي قَتَلَهُمْ زِيَادُ بْنُ لَبِيدٍ الْأَنْصَارِيُّ.

    ✧ In the name of Allah, the Most Compassionate, the Most Merciful. Year 12 of the Prophetic Hijrah. This year began while the armies of al-Ṣiddīq and his commanders whom he had sent to fight the people of apostasy were roaming the lands to the right and left, to lay the foundations of Islam and fight the tyrants among mankind, until the straying of the religion was brought back after its departure, the truth returned to its rightful place, the Arabian Peninsula was pacified, and the farthest became like the nearest. A group of scholars of biography and history have said that the Battle of al-Yamāmah was in Rabīʿ al-Awwal of this year. It was also said that it was at the end of the previous year. The reconciliation between the two statements is that its beginning was in the previous year, and its end occurred in this coming year. According to the first statement, the biographies of those whom we mentioned were killed at al-Yamāmah should be transferred to this year. According to the other statement, they should be mentioned in the previous year as we have mentioned, due to the possibility that they were killed in the previous year, and out of haste to complete their biographies before they are mentioned with those killed in Syria and Iraq in this year, as we shall mention, God willing, and in Him is trust and reliance. It has also been said that the Battle of Juʾāthā, ʿUmān, and Mahrah, and what occurred of the events that we have indicated, were in year 12. In it was the killing of the four kings: Jamd, Mikhwas, Abḍaʿah, and Mishraḥ, and their sister al-ʿAmarradah, who are cursed in the ḥadīth in the Musnad of Aḥmad, and the one who killed them was Ziyād b. Labīd al-Anṣārī.

22. Tarikh (al-Tabari) 1819No grade recorded

    فَصْلٌ فِيمَا كَانَ مِنَ الْحَوَادِثِ فِي هَذِهِ السَّنَةِ  . جمع القرآن فِيهَا أَمَرَ الصِّدِّيقُ زَيْدَ بْنَ ثَابِتٍ أَنْ يَجْمَعَ الْقُرْآنَ مَنِ اللِّخَافِ وَالْعُسُبِ وَصُدُورِ الرِّجَالِ  ، وَذَلِكَ بَعْدَ مَا اسْتَحَرَّ الْقَتْلُ فِي الْقُرَّاءِ يَوْمَ الْيَمَامَةِ كَمَا ثَبَتَ بِهِ الْحَدِيثُ فِي " صَحِيحِ الْبُخَارِيِّ ". زواج علي بن أبي طالب بأمامة بنت زينب وَفِيهَا تَزَوَّجَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِأُمَامَةَ بِنْتِ زَيْنَبَ بِنْتِ رَسُولِ اللَّهِ ﷺ، وَهِيَ مِنْ أَبِي الْعَاصِ بْنِ الرَّبِيعِ بْنِ عَبْدِ شَمْسٍ الْأُمَوِيِّ، وَقَدْ تُوُفِّيَ أَبُوهَا فِي هَذَا الْعَامِ، وَهَذِهِ هِيَ الَّتِي كَانَ رَسُولُ اللَّهِ ﷺ يَحْمِلُهَا فِي الصَّلَاةِ فَيَضَعُهَا إِذَا سَجَدَ وَيَرْفَعُهَا إِذَا قَامَ. وَفِيهَا تَزَوَّجَ عُمَرُ بْنُ الْخَطَّابِ عَاتِكَةَ بِنْتَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وَهِيَ ابْنَةُ عَمِّهِ، وَكَانَ لَهَا مُحِبًّا وَبِهَا مُعْجَبًا، وَكَانَ لَا يَمْنَعُهَا مِنَ الْخُرُوجِ إِلَى الصَّلَاةِ، وَيَكْرَهُ خُرُوجَهَا، فَجَلَسَ لَهَا ذَاتَ لَيْلَةٍ فِي الطَّرِيقِ فِي ظُلْمَةٍ، فَلَمَّا مَرَّتْ ضَرَبَ بِيَدِهِ عَلَى عَجُزِهَا، فَرَجَعَتْ إِلَى مَنْزِلِهَا وَلَمْ تَخْرُجْ بَعْدَ ذَلِكَ، وَقَدْ كَانَتْ قَبْلَهُ تَحْتَ أَخِيهِ زَيْدِ بْنِ الْخَطَّابِ فِيمَا قِيلَ، فَقُتِلَ عَنْهَا، وَكَانَتْ قَبْلَ زَيْدٍ تَحْتَ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ فَقُتِلَ عَنْهَا، وَلَمَّا مَاتَ عُمَرُ تَزَوَّجَهَا بَعْدَهُ الزُّبَيْرُ، فَلَمَّا قُتِلَ خَطَبَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَتْ: إِنِّي أَرْغَبُ بِكَ عَنِ الْمَوْتِ. وَامْتَنَعَتْ مِنَ التَّزْوِيجِ حَتَّى مَاتَتْ. شراء عمر مولاه أسلم وَفِيهَا اشْتَرَى عُمَرُ مَوْلَاهُ أَسْلَمَ، ثُمَّ صَارَ مِنْهُ أَنْ كَانَ أَحَدَ سَادَاتِ التَّابِعِينَ، وَابْنُهُ زَيْدُ بْنُ أَسْلَمَ أَحَدُ الثِّقَاتِ الرُّفَعَاءِ. حَجَّ بِالنَّاسِ أَبُو بَكْرٍ الصِّدِّيقُ وَفِيهَا حَجَّ بِالنَّاسِ أَبُو بَكْرٍ الصِّدِّيقُ ؓ، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ عُثْمَانَ بْنَ عَفَّانَ  . رَوَاهُ ابْنُ إِسْحَاقَ بسنده عَنْ أَبِي مَاجِدَةَ، قَالَ: حَجَّ بِنَا أَبُو بَكْرٍ فِي خِلَافَتِهِ سَنَةَ ثِنْتَيْ عَشْرَةَ. فَذَكَرَ حَدِيثًا فِي الْقِصَاصِ مِنْ قَطْعِ الْأُذُنِ، وَأَنَّ عُمَرَ حَكَمَ فِي ذَلِكَ بِأَمْرِ الصِّدِّيقِ. قَالَ ابْنُ إِسْحَاقَ: وَقَالَ بَعْضُ النَّاسِ: لَمْ يَحُجَّ أَبُو بَكْرٍ فِي خِلَافَتِهِ، وَإِنَّهُ بَعَثَ عَلَى الْمَوْسِمِ سَنَةَ ثِنْتَيْ عَشْرَةَ عُمَرَ بْنَ الْخَطَّابِ، أَوْ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ. عُمْرَةُ أَبِي بَكْرٍ ؓ فِي رَجَبٍ وَمِنَ الْحَوَادِثِ فِي هَذِهِ السَّنَةِ [عُمْرَةُ أَبِي بَكْرٍ ؓ فِي رَجَبٍ]   إِنَّ أَبَا بَكْرٍ اعْتَمَرَ فِي رَجَبٍ، فَدَخَلَ مَكَّةَ ضَحْوَةً، فَأَتَى مَنْزِلَهُ وَأَبُو قُحَافَةَ جَالِسٌ عَلَى بَابِ دَارِهِ وَمَعَهُ فِتْيَانٌ يُحَدِّثُهُمْ، فَقِيلَ لَهُ: هَذَا ابْنُكَ، فَنَهَضَ قَائِمًا وَعَجَّلَ أَبُو بَكْرٍ أَنْ يُنِيخَ رَاحِلَتَهُ فَنَزَلَ عَنْهَا وَهِيَ قَائِمَةٌ، فَجَعَلَ يَقُولُ: يَا أَبَهْ لَا تَقُمْ، ثُمَّ الْتَزَمَهُ وَقَبَّلَ بَيْنَ عَيْنَيْهِ وَهُوَ يَبْكِي فَرَحًا بِقُدُومِهِ، وَجَاءَ إِلَى مَكَّةَ عَتَّابُ بْنُ أَسِيدٍ، وَسُهَيْلُ بْنُ عَمْرٍو، وَعِكْرِمَةُ بْنُ أَبِي جَهْلٍ، وَالْحَارِثُ بْنُ هِشَامٍ، فَسَلَّمُوا عَلَيْهِ: سَلَامٌ عَلَيْكَ يَا خَلِيفَةَ رَسُولِ اللَّهِ، وَصَافَحُوهُ جَمِيعًا، فَجَعَلَ أَبُو بَكْرٍ يَبْكِي حِينَ يَذْكُرُونَ رَسُولَ اللَّهِ ﷺ، وَسَلَّمُوا عَلَى أَبِي قُحَافَةَ، فَقَالَ أَبُو قُحَافَةَ: يَا عَتِيقَ هَؤُلَاءِ الْمَلَأِ فَأَحْسِنْ صُحْبَتَهُمْ، فَقَالَ أَبُو بَكْرٍ: يَا أَبَهْ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، طُوِّقْتُ عَظِيمًا مِنَ الْأَمْرِ لَا قُوَّةَ لِي بِهِ وَلَا يَدَانِ إِلَّا بِاللَّهِ، وَقَالَ: هَلْ أَحَدٌ يَشْتَكِي ظُلَامَةً، فَمَا أَتَاهُ أَحَدٌ. وَأَثْنَى النَّاسُ عَلَى وَالِيهِمْ.

    ✧ Section on the events that occurred in this year. The compilation of the Qurʾān In it, al-Ṣiddīq commanded Zayd b. Thābit to compile the Qurʾān from palm branches, stones, and the hearts of men, and that was after the killing among the Qurʾān reciters had become widespread on the Day of al-Yamāmah, as is established by the hadith in Ṣaḥīḥ al-Bukhārī. The marriage of ʿAlī b. Abī Ṭālib to Umāmah bt. Zaynab In it, ʿAlī b. Abī Ṭālib married Umāmah bt. Zaynab bt. the Messenger of Allah ﷺ, and she was from Abū al-ʿĀṣ b. al-Rabīʿ b. ʿAbd Shams al-Umawī, and her father had died in this year. This is the one whom the Messenger of Allah ﷺ used to carry during the prayer, placing her down when he prostrated and lifting her when he stood. In it, ʿUmar b. al-Khaṭṭāb married ʿĀtikah bt. Zayd b. ʿAmr b. Nufayl, and she was his paternal cousin, and he loved her and was fond of her. He did not prevent her from going out to the prayer, but he disliked her going out. One night he sat for her on the road in darkness, and when she passed, he struck her buttocks with his hand, so she returned to her house and did not go out after that. She had previously been married to his brother Zayd b. al-Khaṭṭāb, as it is said, and he was killed, leaving her. Before Zayd, she had been married to ʿAbd Allāh b. Abī Bakr, and he was killed, leaving her. When ʿUmar died, al-Zubayr married her after him, and when he was killed, ʿAlī b. Abī Ṭālib proposed to her, and she said: "I desire you but I fear death for you." She refused to marry until she died. ʿUmar's purchase of his freedman Aslam In it, ʿUmar purchased his freedman Aslam, and from him came one of the leaders of the successors, and his son Zayd b. Aslam was one of the trustworthy and eminent. Abū Bakr al-Ṣiddīq led the people in the pilgrimage In it, Abū Bakr al-Ṣiddīq ؓ led the people in the pilgrimage, and he appointed ʿUthmān b. ʿAffān as his deputy over Madinah. Ibn Isḥāq narrated it with his chain from Abū Mājidah, who said: Abū Bakr led us in the pilgrimage during his caliphate in the year twelve. He mentioned a hadith concerning retaliation for cutting off an ear, and that ʿUmar ruled in that matter by the command of al-Ṣiddīq. Ibn Isḥāq said: Some people said: Abū Bakr did not perform the pilgrimage during his caliphate, and he sent ʿUmar b. al-Khaṭṭāb or ʿAbd al-Raḥmān b. ʿAwf to lead the pilgrimage in the year twelve. Abū Bakr's ؓ ʿumrah in Rajab Among the events in this year [was Abū Bakr's ؓ ʿumrah in Rajab]. Abū Bakr performed ʿumrah in Rajab, and he entered Makkah in the forenoon. He came to his house while Abū Quḥāfah was sitting at the door of his house with young men, talking to them. It was said to him: "This is your son." He rose to his feet, and Abū Bakr hastened to make his mount kneel, then dismounted while it was still standing. He kept saying: "O father, do not stand." Then he embraced him and kissed him between the eyes, weeping with joy at his arrival. ʿAttāb b. Asīd, Suhayl b. ʿAmr, ʿIkrimah b. Abī Jahl, and al-Ḥārith b. Hishām came to Makkah, and they greeted him: "Peace be upon you, O successor of the Messenger of Allah," and they all shook hands with him. Abū Bakr wept when they mentioned the Messenger of Allah ﷺ. They also greeted Abū Quḥāfah. Abū Quḥāfah said: "O ʿAtīq, these are the nobles, so treat them well." Abū Bakr said: "O father, there is no power and no strength except with Allah. I have been burdened with a great matter for which I have no strength or ability except through Allah." He said: "Does anyone complain of an injustice?" But no one came to him. And the people praised their governor.

23. Tarikh (al-Tabari) 1820No grade recorded

    بَعْثُ خَالِدِ بْنِ الْوَلِيدِ إِلَى الْعِرَاقِ  . لَمَّا فَرَغَ خَالِدُ بْنُ الْوَلِيدِ مِنَ الْيَمَامَةِ، بَعَثَ إِلَيْهِ الصِّدِّيقُ أَنْ يَسِيرَ إِلَى الْعِرَاقِ، وَأَنْ يَبْدَأَ بِفَرْجِ الْهِنْدِ، وَهِيَ الْأُبُلَّةُ، وَيَأْتِي الْعِرَاقَ مِنْ أَعَالِيهَا، وَأَنْ يَتَأَلَّفَ النَّاسَ وَيَدْعُوَهُمْ إِلَى اللَّهِ، عَزَّ وَجَلَّ، فَإِنْ أَجَابُوا وَإِلَّا أَخَذَ مِنْهُمُ الْجِزْيَةَ، فَإِنِ امْتَنَعُوا مِنْ ذَلِكَ كُلِّهِ قَاتَلَهُمْ فِي اللَّهِ، وَأَمَرَهُ أَنْ لَا يُكْرِهَ أَحَدًا عَلَى الْمَسِيرِ مَعَهُ، وَلَا يَسْتَعِينَ بِمَنِ ارْتَدَّ عَنِ الْإِسْلَامِ، وَإِنْ كَانَ قَدْ عَادَ إِلَيْهِ، وَأَمَرَهُ أَنْ يَسْتَصْحِبَ كُلَّ امْرِئٍ مَرَّ بِهِ مِنَ الْمُسْلِمِينَ، وَشَرَعَ أَبُو بَكْرٍ فِي تَجْهِيزِ السَّرَايَا وَالْبُعُوثِ وَالْجُيُوشِ إِمْدَادًا لِخَالِدٍ، ؓ. قَالَ الْوَاقِدِيُّ: اخْتُلِفَ فِي خَالِدٍ، فَقَائِلٌ يَقُولُ: مَضَى مِنْ وَجْهِهِ ذَلِكَ مِنَ الْيَمَامَةِ إِلَى الْعِرَاقِ. وَقَائِلٌ يَقُولُ: رَجَعَ مِنَ الْيَمَامَةِ إِلَى الْمَدِينَةِ، ثُمَّ سَارَ إِلَى الْعِرَاقِ مِنَ الْمَدِينَةِ، فَمَرَّ عَلَى طَرِيقِ الْكُوفَةِ حَتَّى انْتَهَى إِلَى الْحِيرَةِ. قُلْتُ: وَالْمَشْهُورُ الْأَوَّلُ. وَقَدْ ذَكَرَ الْمَدَائِنِيُّ بِإِسْنَادِهِ أَنَّ خَالِدًا تَوَجَّهَ إِلَى الْعِرَاقِ فِي الْمُحَرَّمِ سَنَةَ اثْنَتَيْ عَشْرَةَ، فَجَعَلَ طَرِيقَهُ الْبَصْرَةَ وَفِيهَا قُطْبَةُ بْنُ قَتَادَةَ، وَعَلَى الْكُوفَةِ الْمُثَنَّى بْنُ حَارِثَةَ الشَّيْبَانِيُّ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ صَالِحِ بْنِ كَيْسَانَ: إِنَّ أَبَا بَكْرٍ كَتَبَ إِلَى خَالِدٍ أَنْ يَسِيرَ إِلَى الْعِرَاقِ، فَمَضَى خَالِدٌ يُرِيدُ الْعِرَاقَ حَتَّى نَزَلَ بِقُرَيَّاتٍ مِنَ السَّوَادِ يُقَالُ لَهَا: بَانِقْيَا، وَبَارُوسْمَا، وَأُلَّيْسٌ وَصَاحِبُهَا جَابَانُ، فَصَالَحَهُ أَهْلُهَا. قُلْتُ: وَقَدْ قَتَلَ مِنْهُمُ الْمُسْلِمُونَ قَبْلَ الصُّلْحِ خَلْقًا كَثِيرًا، وَكَانَ الصُّلْحُ عَلَى أَلْفِ دِرْهَمٍ، وَقِيلَ: دِينَارٍ. فِي رَجَبٍ، وَكَانَ الَّذِي صَالَحَهُ بُصْبُهْرَى بْنُ صَلُوبَا، وَيُقَالُ: صَلُوبَا بْنُ بُصْبُهْرَى. فَقَبِلَ مِنْهُمْ خَالِدٌ، وَكَتَبَ لَهُمْ كِتَابًا. صلح الحيرة ثُمَّ أَقْبَلَ حَتَّى نَزَلَ الْحِيرَةَ، فَخَرَجَ إِلَيْهِ أَشْرَافُهَا مَعَ قَبِيصَةَ بْنِ إِيَاسِ بْنِ حَيَّةَ الطَّائِيِّ، وَكَانَ أَمَّرَهُ عَلَيْهَا كِسْرَى بَعْدَ النُّعْمَانِ بْنِ الْمُنْذِرِ، فَقَالَ لَهُمْ خَالِدٌ: أَدْعُوكُمْ إِلَى اللَّهِ وَإِلَى الْإِسْلَامِ، فَإِنْ أَجَبْتُمْ إِلَيْهِ فَأَنْتُمْ مِنَ الْمُسْلِمِينَ، لَكُمْ مَا لَهُمْ وَعَلَيْكُمْ مَا عَلَيْهِمْ، فَإِنْ أَبَيْتُمْ فَالْجِزْيَةُ، فَإِنْ أَبَيْتُمُ الْجِزْيَةَ فَقَدْ أَتَيْتُكُمْ بِأَقْوَامٍ هُمْ أَحْرَصُ عَلَى الْمَوْتِ مِنْكُمْ عَلَى الْحَيَاةِ ; جَاهَدْنَاكُمْ حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَبَيْنَكُمْ. فَقَالَ لَهُ قَبِيصَةُ: مَا لَنَا بِحَرْبِكَ مِنْ حَاجَةٍ، بَلْ نُقِيمُ عَلَى دِينِنَا وَنُعْطِيكُمُ الْجِزْيَةَ. فَقَالَ لَهُمْ خَالِدٌ: تَبًّا لَكُمْ ! إِنَّ الْكُفْرَ فَلَاةٌ مُضِلَّةٌ، فَأَحْمَقُ الْعَرَبِ مَنْ سَلَكَهَا، فَلَقِيَهُ مِنْهُمْ رَجُلَانِ ; أَحَدُهُمَا عَرَبِيٌّ وَالْآخَرُ أَعْجَمِيٌّ، فَتَرَكَهُ وَاسْتَدَلَّ بِالْعَجَمِيِّ. ثُمَّ صَالَحَهُمْ عَلَى تِسْعِينَ أَلْفًا. وَفِي رِوَايَةٍ: مِائَتَيْ أَلْفِ دِرْهَمٍ. فَكَانَتْ أَوَّلَ جِزْيَةٍ أُخِذَتْ مِنَ الْعِرَاقِ  وَحُمِلَتْ إِلَى الْمَدِينَةِ هِيَ وَالْقُرَيَّاتُ قَبْلَهَا الَّتِي صَالَحَ عَلَيْهَا ابْنُ صَلُوبَا. قُلْتُ: وَقَدْ كَانَ مَعَ نَائِبِ كِسْرَى عَلَى الْحِيرَةِ مِمَّنْ وَفَدَ إِلَى خَالِدٍ عَبْدُ الْمَسِيحِ بْنُ عَمْرِو بْنِ حَيَّانَ بْنِ بُقَيْلَةَ، وَكَانَ مِنْ نَصَارَى الْعَرَبِ بعث خالد كتابًا إلى كسرى بالمدائن ومرازبته ووزرائه ثُمَّ بَعَثَ خَالِدُ بْنُ الْوَلِيدِ كِتَابًا إِلَى أُمَرَاءِ كِسْرَى بِالْمَدَائِنِ وَمَرَازِبَتِهِ وَوُزَرَائِهِ، كَمَا قَالَ هِشَامُ بْنُ الْكَلْبِيِّ عَنِ الشَّعْبِيِّ قَالَ: أَقْرَأَنِي بَنُو بُقَيْلَةَ كِتَابَ خَالِدِ بْنِ الْوَلِيدِ إِلَى أَهْلِ الْمَدَائِنِ: مِنْ خَالِدِ بْنِ الْوَلِيدِ إِلَى مَرَازِبَةِ أَهْلِ فَارِسَ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدَى، أَمَّا بَعْدُ، فَالْحَمْدُ لِلَّهِ الَّذِي فَضَّ خَدَمَتَكُمْ وَسَلَبَ مُلْكَكُمْ، وَوَهَّنَ كَيْدَكُمْ، وَإِنَّهُ مَنْ صَلَّى صَلَاتَنَا وَاسْتَقْبَلَ قِبْلَتَنَا وَأَكَلَ ذَبِيحَتَنَا فَذَلِكَ الْمُسْلِمُ الَّذِي لَهُ مَا لَنَا وَعَلَيْهِ مَا عَلَيْنَا، أَمَّا بَعْدُ، فَإِذَا جَاءَكُمْ كِتَابِي فَابْعَثُوا إِلَيَّ بِالرُّهُنِ، وَاعْتَقِدُوا مِنِّي الذِّمَّةَ، وَإِلَّا فَوَالَّذِي لَا إِلَهَ غَيْرُهُ لَأَبْعَثَنَّ إِلَيْكُمْ قَوْمًا يُحِبُّونَ الْمَوْتَ كَمَا تُحِبُّونَ أَنْتُمُ الْحَيَاةَ. فَلَمَّا قَرَأُوا الْكِتَابَ أَخَذُوا يَتَعَجَّبُونَ.

    ✧ The dispatch of Khālid b. al-Walīd to Iraq. When Khālid b. al-Walīd had finished with al-Yamāmah, al-Ṣiddīq sent to him that he should march to Iraq, and that he should begin with the frontier of al-Hind, which is al-Ubullah, and come to Iraq from its upper parts, and that he should win people over and call them to God, mighty and majestic be He. If they respond, well and good; otherwise he should take the jizyah from them; and if they refuse all of that, he should fight them for the sake of God. He commanded him not to compel anyone to march with him, and not to seek help from anyone who had apostatized from Islam, even if he had returned to it. He commanded him to take along every Muslim man he passed by. Abū Bakr began equipping raiding parties, expeditions, and armies as reinforcements for Khālid, ؓ. Al-Wāqidī said: There is disagreement about Khālid. One says: He went from al-Yamāmah directly to Iraq. Another says: He returned from al-Yamāmah to Madinah, then marched to Iraq from Madinah, passing by the road of al-Kūfah until he reached al-Ḥīrah. I say: The well-known view is the first. Al-Madāʾinī mentioned with his chain of transmission that Khālid set out for Iraq in Muḥarram of the year twelve, taking the road of al-Baṣrah, where Quṭbah b. Qatādah was, and at al-Kūfah was al-Muthannā b. Ḥārithah al-Shaybānī. Muḥammad b. Isḥāq reported from Ṣāliḥ b. Kaysān that Abū Bakr wrote to Khālid ordering him to march to Iraq. Khālid went intending Iraq until he encamped at villages of the Sawād called Bāniqyā, Bārūsmā, and Ullays, whose ruler was Jābān. Their people made peace with him. I say: The Muslims had killed many of them before the peace. The peace was for a thousand dirhams, and it is said: dinars, in Rajab. The one who made the peace with him was Buṣbuhrā b. Ṣalūbā, and it is said: Ṣalūbā b. Buṣbuhrā. Khālid accepted from them and wrote a document for them. The peace of al-Ḥīrah Then he advanced until he encamped at al-Ḥīrah. Its nobles came out to him with Qabīṣah b. Iyās b. Ḥayyah al-Ṭāʾī, whom Kisrā had appointed over it after al-Nuʿmān b. al-Mundhir. Khālid said to them: I call you to God and to Islam. If you respond to it, you are among the Muslims; you have what they have and you owe what they owe. If you refuse, then the jizyah. If you refuse the jizyah, I have brought you peoples who are more eager for death than you are for life; we will fight you until God judges between us and you. Qabīṣah said to him: We have no need of war with you; rather, we will remain on our religion and give you the jizyah. Khālid said to them: Perish you! Unbelief is a desolate track that leads astray; the stupidest Arab is one who follows it. Two men met it from them: one was an Arab and the other a non-Arab; he left it and sought guidance from the non-Arab. Then he made peace with them for ninety thousand, and in one narration: two hundred thousand dirhams. It was the first jizyah taken from Iraq and carried to Madinah, it and the villages before it on which Ibn Ṣalūbā had made peace. I say: Among those who came to Khālid with the deputy of Kisrā over al-Ḥīrah was ʿAbd al-Masīḥ b. ʿAmr b. Ḥayyān b. Buqaylah, who was one of the Arab Christians. Khālid sent a letter to Kisrā at al-Madāʾin and his marzbāns and ministers Then Khālid b. al-Walīd sent a letter to the commanders of Kisrā at al-Madāʾin, his marzbāns, and his ministers, as Hishām b. al-Kalbī reported from al-Shaʿbī, who said: The Banū Buqaylah read to me the letter of Khālid b. al-Walīd to the people of al-Madāʾin: From Khālid b. al-Walīd to the marzbāns of the people of Persia. Peace be upon those who follow guidance. To proceed: Praise be to God who shattered your servants, stripped your kingdom, and weakened your cunning. Whoever prays our prayer, faces our qiblah, and eats our slaughtered meat is the Muslim who has what we have and owes what we owe. To proceed: When my letter reaches you, send me hostages and accept from me the covenant of protection. Otherwise, by the One besides whom there is no god, I will send you a people who love death as you love life. When they read the letter, they began to marvel.

24. Tarikh (al-Tabari) 1821No grade recorded

    عَنِ الْمُغِيرَةِ بْنِ عُتَيْبَةَ، وَكَانَ قَاضِي أَهْلِ الْكُوفَةِ، قَالَ: فَرَّقَ خَالِدٌ مَخْرَجَهُ مِنَ الْيَمَامَةِ إِلَى الْعِرَاقِ، جُنْدَهُ ثَلَاثَ فِرَقٍ، وَلَمْ يَحْمِلْهُمْ عَلَى طَرِيقٍ وَاحِدَةٍ، فَسَرَّحَ الْمُثَنَّى قَبْلَهُ بِيَوْمَيْنِ وَدَلِيلُهُ ظَفَرٌ، وَسَرَّحَ عَدِيَّ بْنَ حَاتِمٍ وَعَاصِمَ بْنَ عَمْرٍو وَدَلِيلَاهُمَا مَالِكُ بْنُ عَبَّادٍ وَسَالِمُ بْنُ نَصْرٍ، أَحَدُهُمَا قَبْلَ صَاحِبِهِ بِيَوْمٍ، وَخَرَجَ خَالِدٌ - يَعْنِي فِي آخِرِهِمْ - وَدَلِيلُهُ رَافِعٌ، فَوَاعَدَهُمْ جَمِيعًا الْحَفِيرَ لِيَجْتَمِعُوا بِهِ، وَيُصَادِمُوا عَدُوَّهُمْ، وَكَانَ فَرْجُ الْهِنْدِ أَعْظَمَ فُرُوجِ فَارِسَ شَأْنًا وَأَشَدَّهَا شَوْكَةً، وَكَانَ صَاحِبُهُ يُحَارِبُ الْعَرَبَ فِي الْبَرِّ، وَالْهِنْدَ فِي الْبَحْرِ، وَهُوَ هُرْمُزُ، فَكَتَبَ إِلَيْهِ خَالِدٌ، فَبَعَثَ هُرْمُزُ بِكِتَابِ خَالِدٍ إِلَى شِيرَى بْنِ كِسْرَى، وَأَرْدَشِيرَ بْنِ شِيرَى، وَجَمَعَ هُرْمُزُ وَهُوَ نَائِبُ كِسْرَى، جُمُوعًا كَثِيرَةً، وَسَارَ بِهِمْ إِلَى كَاظِمَةَ، وَعَلَى مُجَنِّبَتَيْهِ قُبَاذُ وَأَنُوشَجَانُ - وَهُمَا مِنْ بَيْتِ الْمَلِكِ - وَقَدْ تَقَرَّنَ الْجَيْشُ فِي السَّلَاسِلِ ; لِئَلَّا يَفِرُّوا، وَكَانَ هُرْمُزُ هَذَا مِنْ أَخْبَثِ النَّاسِ طَوِيَّةً وَأَشَدِّهِمْ كُفْرًا، وَكَانَ شَرِيفًا فِي الْفُرْسِ، وَكَانَ الرَّجُلُ كُلَّمَا ازْدَادَ شَرَفًا زَادَ فِي حِلْيَتِهِ، فَكَانَتْ قَلَنْسُوَةُ هُرْمُزَ بِمِائَةِ أَلْفٍ، وَقَدِمَ خَالِدٌ وَمَنْ مَعَهُ مِنَ الْجَيْشِ، وَهُمْ ثَمَانِيَةَ عَشَرَ أَلْفًا فَنَزَلَ تُجَاهَهُمْ عَلَى غَيْرِ مَاءٍ، فَشَكَى إِلَيْهِ أَصْحَابُهُ ذَلِكَ، فَقَالَ: جَالِدُوهُمْ حَتَّى تُجْلُوهُمْ عَنِ الْمَاءِ، فَإِنَّ اللَّهَ جَاعِلُ الْمَاءِ لِأَصْبَرِ الطَّائِفَتَيْنِ. فَلَمَّا اسْتَقَرَّ بِالْمُسْلِمِينَ الْمَنْزِلُ وَهُمْ رُكْبَانٌ عَلَى خُيُولِهِمْ، بَعَثَ اللَّهُ سَحَابَةً فَأَمْطَرَتْهُمْ حَتَّى صَارَ لَهُمْ غُدْرَانٌ مِنْ مَاءٍ، فَقَوِيَ الْمُسْلِمُونَ بِذَلِكَ، وَفَرِحُوا فَرَحًا شَدِيدًا، فَلَمَّا تَوَاجَهَ الصَّفَّانِ وَتَقَابَلَ الْفَرِيقَانِ، تَرَجَّلَ هُرْمُزُ وَدَعَا إِلَى الْبِرَازِ، فَتَرَجَّلَ خَالِدٌ وَتَقَدَّمَ إِلَى هُرْمُزَ، فَاخْتَلَفَا ضَرْبَتَيْنِ وَاحْتَضَنَهُ خَالِدٌ، وَجَاءَتْ حَامِيَةُ هُرْمُزَ فَمَا شَغَلَهُ عَنْ قَتْلِهِ، وَحَمَلَ الْقَعْقَاعُ بْنُ عَمْرٍو عَلَى حَامِيَةِ هُرْمُزَ فَأَنَامُوهُمْ، وَانْهَزَمَ أَهْلُ فَارِسَ، وَرَكِبَ الْمُسْلِمُونَ أَكْتَافَهُمْ إِلَى اللَّيْلِ، وَاسْتَحْوَذَ خَالِدٌ عَلَى أَمْتِعَتِهِمْ وَسِلَاحِهِمْ، فَبَلَغَ وِقْرَ أَلْفِ بَعِيرٍ، وَسُمِّيَتْ هَذِهِ الْغَزْوَةُ ذَاتَ السَّلَاسِلِ ; لِكَثْرَةِ مَنْ سُلْسِلَ بِهَا مِنْ فُرْسَانِ فَارِسَ، وَأَفْلَتَ قُبَاذُ وَأَنُوشَجَانُ. وَلَمَّا رَجَعَ الطَّلَبُ نَادَى مُنَادِي خَالِدٍ بِالرَّحِيلِ، فَسَارَ بِالنَّاسِ وَتَبِعَتْهُ الْأَثْقَالُ حَتَّى نَزَلَ بِمَوْضِعِ الْجِسْرِ الْأَعْظَمِ مِنَ الْبَصْرَةِ الْيَوْمَ، وَبَعَثَ بِالْفَتْحِ وَالْبِشَارَةِ وَالْخُمُسِ، مَعَ زِرِّ بْنِ كُلَيْبٍ، إِلَى الصِّدِّيقِ، وَبَعَثَ مَعَهُ بِفِيلٍ، فَلَمَّا رَآهُ نِسْوَةُ أَهْلِ الْمَدِينَةِ جَعَلْنَ يَقُلْنَ: أَمِنْ خَلْقِ اللَّهِ هَذَا أَمْ شَيْءٌ مَصْنُوعٌ ؟ ! فَرَدَّهُ الصِّدِّيقُ مَعَ زِرٍّ، وَبَعَثَ أَبُو بَكْرٍ لَمَّا بَلَغَهُ الْخَبَرُ إِلَى خَالِدٍ، فَنَفَّلَهُ سَلْبَ هُرْمُزَ، وَكَانَتْ قَلَنْسُوَتُهُ بِمِائَةِ أَلْفٍ، وَكَانَتْ مُرَصَّعَةً بِالْجَوْهَرِ، وَبَعَثَ خَالِدٌ الْأُمَرَاءَ يَمِينًا وَشِمَالًا يُحَاصِرُونَ حُصُونًا هُنَالِكَ، فَفَتَحُوهَا عَنْوَةً وَصُلْحًا، وَأَخَذُوا مِنْهَا أَمْوَالًا جَمَّةً، وَلَمْ يَكُنْ خَالِدٌ يَتَعَرَّضُ لِلْفَلَّاحِينَ - مَنْ لَمْ يُقَاتِلْ مِنْهُمْ - وَلَا لِأَوْلَادِهِمْ، بَلْ لِلْمُقَاتِلَةِ مِنْ أَهْلِ فَارِسَ.

    ✧ From al-Mughīrah b. ʿUtaybah—and he was the judge of the people of al-Kūfah—he said: Khālid, when he set out from al-Yamāmah toward Iraq, divided his army into three divisions, and he did not make them travel on a single route. He sent al-Muthannā ahead of him by two days, and his guide was Ẓafar. He sent ʿAdī b. Ḥātim and ʿĀṣim b. ʿAmr, and their guides were Mālik b. ʿAbbād and Sālim b. Naṣr, one of them a day before the other. Khālid set out—that is, at the rear of them—and his guide was Rāfiʿ. He appointed for all of them al-Ḥafīr as the rendezvous, so that they might assemble there and strike their enemy. The frontier of India was the greatest of the frontiers of Persia in importance and the strongest in might, and its commander fought the Arabs on land and India on sea—he was Hurmuz. Khālid wrote to him, and Hurmuz sent Khālid's letter to Shīrā b. Kisrā and Ardashīr b. Shīrā. Hurmuz, who was Kisrā's deputy, gathered many forces and marched with them to Kāẓimah, with Qubādh and Anūshajān—both of the royal house—on his two flanks. The army had been bound together in chains so that they would not flee. This Hurmuz was one of the vilest of people in disposition and the most extreme in unbelief; he was a noble among the Persians, and a man would increase in finery as he increased in nobility, so Hurmuz's cap was worth one hundred thousand. Khālid and those with him of the army—eighteen thousand—arrived and encamped facing them without water. His companions complained to him of that, and he said: 'Fight them until you drive them from the water, for God will give the water to the more steadfast of the two parties.' When the Muslims had settled in their camp while still mounted on their horses, God sent a cloud and it rained upon them until there were pools of water for them. The Muslims were strengthened by that and rejoiced greatly. When the two ranks faced each other and the two parties confronted one another, Hurmuz dismounted and called for single combat. Khālid dismounted and advanced toward Hurmuz. They exchanged two blows, and Khālid grappled with him. Hurmuz's guard came, but it did not distract him from killing him. Al-Qaʿqāʿ b. ʿAmr charged Hurmuz's guard and they put them to rest. The people of Persia fled, and the Muslims pursued them until night. Khālid seized their goods and weapons, which reached the load of a thousand camels. This expedition was called Dhāt al-Salāsil ('that of the chains') because of the many horsemen of Persia who were chained in it. Qubādh and Anūshajān escaped. When the pursuit returned, Khālid's crier called for departure, and he marched the people with the baggage following him until he encamped at the site of the great bridge of al-Baṣrah today. He sent the news of the victory, the good tidings, and the fifth, along with Zirr b. Kulayb, to al-Ṣiddīq, and he sent with him an elephant. When the women of Madinah saw it, they began saying: 'Is this from God's creation or a manufactured thing?' Al-Ṣiddīq sent it back with Zirr. When the news reached Abū Bakr, he sent to Khālid and granted him the spoils of Hurmuz; his cap was worth one hundred thousand and was studded with jewels. Khālid sent the commanders right and left besieging fortresses there, and they conquered them by force and by treaty, taking abundant wealth from them. Khālid did not molest the peasants—those of them who did not fight—nor their children, but rather the fighting men of Persia.

25. Tarikh (al-Tabari) 1822No grade recorded

    ثُمَّ كَانَتْ وَقْعَةُ الْمَذَارِ  فِي صَفَرٍ مِنْ هَذِهِ السَّنَةِ. وَيُقَالُ لَهَا: وَقْعَةُ الثَّنْيِ. وَهُوَ النَّهْرُ. قَالَ ابْنُ جَرِيرٍ: وَيَوْمَئِذٍ قَالَ النَّاسُ: صَفَرُ الْأَصْفَارِ، فِيهِ يُقْتَلُ كُلُّ جَبَّارٍ، عَلَى مَجْمَعِ الْأَنْهَارِ. وَكَانَ سَبَبَهَا أَنَّ هُرْمُزَ كَانَ قَدْ كَتَبَ إِلَى أَرْدَشِيرَ وَشِيرَى بِقَدُومِ خَالِدٍ نَحْوَهُ مِنَ الْيَمَامَةِ، فَبَعَثَ إِلَيْهِ كِسْرَى بِمَدَدٍ مَعَ أَمِيرٍ يُقَالُ لَهُ: قَارَنُ بْنُ قِرْيَانِسَ. فَلَمْ يَصِلْ إِلَى هُرْمُزَ حَتَّى كَانَ مِنْ أَمْرِهِ مَعَ خَالِدٍ مَا تَقَدَّمَ، وَفَرَّ مَنْ فَرَّ مِنَ الْفُرْسِ، فَتَلَقَّاهُمْ قَارَنُ، فَالْتَفُّوا عَلَيْهِ فَتَذَامَرُوا وَاتَّفَقُوا عَلَى الْعَوْدِ إِلَى خَالِدٍ، فَسَارُوا إِلَى مَوْضِعٍ يُقَالُ لَهُ: الْمَذَارُ. وَعَلَى مُجَنِّبَتَيْ قَارَنَ قُبَاذُ وَأَنُوشَجَانُ، فَلَمَّا انْتَهَى الْخَبَرُ إِلَى خَالِدٍ، قَسَمَ مَا كَانَ مَعَهُ مِنْ أَرْبَعَةِ أَخْمَاسٍ غَنِيمَةً يَوْمَ ذَاتِ السَّلَاسِلِ، وَأَرْسَلَ إِلَى الصِّدِّيقِ بِخَبَرِهِ مَعَ الْوَلِيدِ بْنِ عُقْبَةَ، وَسَارَ خَالِدٌ بِمَنْ مَعَهُ مِنَ الْجُيُوشِ حَتَّى نَزَلَ عَلَى الْمَذَارِ، وَهُوَ عَلَى تَعْبِئَتِهِ، فَاقْتَتَلُوا قِتَالَ حَنَقٍ وَحَفِيظَةٍ، وَخَرَجَ قَارَنُ يَدْعُو إِلَى الْبِرَازِ، فَبَرَزَ إِلَيْهِ خَالِدٌ، وَابْتَدَرَهُ الشُّجْعَانُ مِنَ الْأُمَرَاءِ، فَقَتَلَ مَعْقِلُ بْنُ الْأَعْشَى بْنِ النَّبَّاشِ قَارَنَ، وَقَتَلَ عَدِيُّ بْنُ حَاتِمٍ قُبَاذَ، وَقَتَلَ عَاصِمٌ أَنُوشَجَانَ، وَفَّرَّتِ الْفُرْسُ، وَرَكِبَهُمُ الْمُسْلِمُونَ فِي ظُهُورِهِمْ، فَقَتَلُوا مِنْهُمْ يَوْمَئِذٍ ثَلَاثِينَ أَلْفًا، وَغَرِقَ كَثِيرٌ مِنْهُمْ فِي الْأَنْهَارِ وَالْمِيَاهِ، وَأَقَامَ خَالِدٌ بِالْمَذَارِ، وَسَلَّمَ الْأَسْلَابَ إِلَى مَنْ قَتَلَ - وَكَانَ قَارَنُ قَدِ انْتَهَى شَرَفُهُ فِي أَبْنَاءِ فَارِسَ - وَجَمَعَ بَقِيَّةَ الْغَنِيمَةِ وَخَمَّسَهَا، وَبَعَثَ بِالْخُمُسِ وَالْفَتْحِ وَالْبِشَارَةِ إِلَى الصِّدِّيقِ، مَعَ سَعِيدِ بْنِ النُّعْمَانِ، أَخِي بَنِي عَدِيِّ بْنِ كَعْبٍ، وَأَقَامَ خَالِدٌ هُنَاكَ حَتَّى قَسَمَ أَرْبَعَةَ الْأَخْمَاسِ وَسَبَى ذَرَارِيَّ مَنْ حَضَرَهُ مِنَ الْمُقَاتِلَةِ، دُونَ الْفَلَّاحِينَ ; فَإِنَّهُ أَقَرَّهُمْ بِالْجِزْيَةِ، وَكَانَ فِي هَذَا السَّبْيِ حَبِيبٌ أَبُو الْحَسَنِ الْبَصْرِيُّ، وَكَانَ نَصْرَانِيًّا، وَمَافِنَّةُ مَوْلَى عُثْمَانَ، وَأَبُو زِيَادٍ مَوْلَى الْمُغِيرَةِ بْنِ شُعْبَةَ. ثُمَّ أَمَّرَ عَلَى الْجُنْدِ سَعِيدَ بْنَ النُّعْمَانِ وَعَلَى الْجِزْيَةِ سُوَيْدَ بْنَ مُقَرِّنٍ، وَأَمَرَهُ أَنْ يَنْزِلَ الْحَفِيرَ ; لِيَجْبِيَ إِلَيْهِ الْأَمْوَالَ، وَأَقَامَ خَالِدٌ يَتَحَسَّسُ الْأَخْبَارَ عَنِ الْأَعْدَاءِ.

    ✧ Then the Battle of al-Madhār took place in Ṣafar of this year. It is also called the Battle of al-Thanī — that is, the canal. Ibn Jarīr said: On that day the people said: 'Ṣafar of the Ṣafars, in it every tyrant is slain, at the confluence of the rivers.' Its cause was that Hurmuz had written to Ardashīr and Shīrā of the approach of Khālid toward him from al-Yamāmah, so Kisrā sent him reinforcements under a commander named Qāran b. Qiryānis. He did not reach Hurmuz until what had happened between Hurmuz and Khālid had already occurred, and those of the Persians who fled met Qāran and gathered around him. They encouraged one another and agreed to return against Khālid, so they marched to a place called al-Madhār. On Qāran's two flanks were Qubādh and Anūshajān. When the news reached Khālid, he divided the four-fifths of the spoils that were with him from the Day of Dhāt al-Salāsil, and he sent news of it to al-Ṣiddīq with al-Walīd b. ʿUqbah. Khālid marched with the armies that were with him until he encamped at al-Madhār, maintaining his battle order. They fought a battle of rage and vengeance. Qāran came out calling for single combat, and Khālid went out to meet him, but the brave commanders rushed ahead of him. Maʿqil b. al-Aʿshā b. al-Nabbāsh killed Qāran, ʿAdī b. Ḥātim killed Qubādh, and ʿĀṣim killed Anūshajān. The Persians fled, and the Muslims pursued them on their heels, killing thirty thousand of them that day, while many of them drowned in the canals and waters. Khālid stayed at al-Madhār and handed over the spoils of the slain to those who had killed them — Qāran's nobility had reached its height among the sons of Persia — and he gathered the rest of the booty and took a fifth of it. He sent the fifth, the news of the victory, and the glad tidings to al-Ṣiddīq with Saʿīd b. al-Nuʿmān, brother of Banū ʿAdī b. Kaʿb. Khālid remained there until he divided the four-fifths and took captive the children of the combatants who were present, but not the peasants, for he confirmed them in the payment of the jizyah. Among those captives were Ḥabīb Abū al-Ḥasan al-Baṣrī, who was a Christian, Māfinna the mawlā of ʿUthmān, and Abū Ziyād the mawlā of al-Mughīrah b. Shuʿbah. Then he appointed Saʿīd b. al-Nuʿmān over the army and Suwayd b. Muqarrin over the collection of the jizyah, and he ordered him to encamp at al-Ḥafīr to gather the revenues there. Khālid remained, seeking news of the enemy.

26. Tarikh (al-Tabari) 1823No grade recorded

    ثُمَّ كَانَ أَمْرُ الْوَلَجَةِ فِي صَفَرٍ أَيْضًا مِنْ هَذِهِ السَّنَةِ  ، فِيمَا ذَكَرَهُ ابْنُ جَرِيرٍ، وَذَلِكَ لِأَنَّهُ لَمَّا انْتَهَى الْخَبَرُ بِمَا كَانَ بِالْمَذَارِ مِنْ قَتْلِ قَارَنَ وَأَصْحَابِهِ، إِلَى أَرْدَشِيرَ، وَهُوَ مَلِكُ الْفُرْسِ يَوْمَئِذٍ، بَعَثَ أَمِيرًا شُجَاعًا يُقَالُ لَهُ: الْأَنْدَرْزَغَرُ. وَكَانَ مِنْ أَبْنَاءِ السَّوَادِ، وُلِدَ بِالْمَدَائِنِ وَنَشَأَ بِهَا، وَأَمَدَّهُ بِجَيْشٍ آخَرَ مَعَ أَمِيرٍ يُقَالُ لَهُ: بَهْمَنُ جَاذَوَيْهِ. فَسَارُوا حَتَّى بَلَغُوا مَكَانًا يُقَالُ لَهُ: الْوَلَجَةُ. فَسَمِعَ بِهِمْ خَالِدٌ فَسَارَ بِمَنْ مَعَهُ مِنَ الْجُنُودِ، وَوَصَّى مَنِ اسْتَخْلَفَهُ هُنَالِكَ بِالْحَذَرِ وَقِلَّةِ الْغَفْلَةِ، فَنَازَلَ أَنْدَرْزَغَرَ وَمَنْ تَأَشَّبَ مَعَهُ، وَاجْتَمَعَ عِنْدَهُ بِالْوَلَجَةِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا هُوَ أَشَدُّ مِمَّا قَبْلَهُ، حَتَّى ظَنَّ الْفَرِيقَانِ أَنَّ الصَّبْرَ قَدْ فَرَغَ، وَاسْتَبْطَأَ كَمِينَهُ ; الَّذِي كَانَ قَدْ أَرْصَدَهُمْ وَرَاءَهُ فِي مَوْضِعَيْنِ، فَمَا كَانَ إِلَّا يَسِيرٌ حَتَّى خَرَجَ الْكَمِينَانِ مِنْ هَا هُنَا وَهَا هُنَا، فَفَرَّتْ صُفُوفُ الْأَعَاجِمِ، فَأَخَذَهُمْ خَالِدٌ مِنْ أَمَامِهِمْ، وَالْكَمِينَانِ مِنْ وَرَائِهِمْ، فَلَمْ يَعْرِفْ رَجُلٌ مِنْهُمْ مَقْتَلَ صَاحَبِهِ، وَهَرَبَ الْأَنْدَرْزَغَرُ مِنَ الْوَقْعَةِ فَمَاتَ عَطَشًا، وَقَامَ خَالِدٌ فِي النَّاسِ خَطِيبًا فَرَغَّبَهُمْ فِي بِلَادِ الْأَعَاجِمِ، وَزَهَّدَهُمْ فِي بِلَادِ الْعَرَبِ، وَقَالَ: أَلَا تَرَوْنَ مَا هَا هُنَا مِنَ الْأَطْعِمَاتِ ؟ وَبِاللَّهِ لَوْ لَمْ يَلْزَمْنَا الْجِهَادُ فِي سَبِيلِ اللَّهِ وَالدُّعَاءُ إِلَى الْإِسْلَامِ، وَلَمْ يَكُنْ إِلَّا الْمَعَاشُ، لَكَانَ الرَّأْيُ أَنْ نُقَاتِلَ عَلَى هَذَا الرِّيفِ حَتَّى نَكُونَ أَوْلَى بِهِ، وَنُوَلِّيَ الْجُوعَ وَالْإِقْلَالَ مَنْ تَوَلَّاهُ مِمَّنِ اثَّاقَلَ عَمَّا أَنْتُمْ عَلَيْهِ. ثُمَّ خَمَّسَ الْغَنِيمَةَ، وَقَسَمَ أَرْبَعَةَ أَخْمَاسِهَا بَيْنَ الْغَانِمِينَ، وَبَعَثَ الْخُمُسَ إِلَى الصِّدِّيقِ، وَأَسَرَ مَنْ أَسَرَ مِنْ ذَرَارِيِّ الْمُقَاتِلَةِ، وَأَقَرَّ الْفَلَّاحِينَ بِالْجِزْيَةِ. وَقَالَ سَيْفُ بْنُ عُمَرَ عَنْ عَمْرٍو، عَنِ الشَّعْبِيِّ قَالَ: بَارَزَ خَالِدٌ يَوْمَ الْوَلَجَةِ رَجُلًا مِنَ الْأَعَاجِمِ يَعْدِلُ بِأَلْفِ رَجُلٍ، فَقَتَلَهُ، ثُمَّ اتَّكَأَ عَلَيْهِ وَأُتِيَ بِغَدَائِهِ فَأَكَلَهُ وَهُوَ مُتَّكِئٌ عَلَيْهِ. يَعْنِي بَيْنَ الصَّفَّيْنِ.

    ✧ Then there was the affair of al-Walajah, also in Safar of this year, according to what Ibn Jarir mentioned. That is because when the news of what had happened at al-Madhar, of the killing of Qaran and his companions, reached Ardashir, who was then the king of the Persians, he sent a brave commander called al-Andarzaghar. He was one of the sons of the Sawad, born in al-Mada'in and raised there, and he reinforced him with another army under a commander called Bahman Jadhawayh. They marched until they reached a place called al-Walajah. Khalid heard of them and marched with the troops that were with him, and he instructed the one he left in charge there to be cautious and not negligent. He encamped against Andarzaghar and those who gathered with him, and they met at al-Walajah. They fought a fierce battle, more intense than what came before, until both parties thought that patience had run out. And he deemed his ambush slow—the ambush he had set for them behind him in two places. It was only a little while before the two ambushes came out from here and there, and the ranks of the non-Arabs fled. Khalid took them from their front, and the two ambushes from behind them, so that no man among them knew where his companion was killed. Andarzaghar fled from the battle and died of thirst. Khalid stood among the people as an orator, making them desire the lands of the non-Arabs and making them disdain the lands of the Arabs, and said: 'Do you not see what is here of foods? By Allah, if the struggle in the path of Allah and the call to Islam were not incumbent upon us, and there were nothing but livelihood, it would still be the right opinion that we fight over this fertile land until we are more entitled to it, and we assign hunger and scarcity to those who undertake it among those who are sluggish about what you are upon.' Then he took the fifth of the spoils, divided four-fifths among the victors, sent the fifth to al-Siddiq, took captive those he took among the families of the fighters, and imposed the jizyah on the peasants. Sayf b. Umar said, from Amr, from al-Sha'bi, who said: On the day of al-Walajah, Khalid fought in single combat a man from the non-Arabs who was equal to a thousand men, and he killed him. Then he leaned on him, and his lunch was brought, and he ate it while leaning on him—meaning between the two ranks.

27. Tarikh (al-Tabari) 1824No grade recorded

    ثُمَّ كَانَتْ وَقْعَةُ أُلَّيْسٍ  فِي صَفَرٍ أَيْضًا، وَذَلِكَ أَنَّ خَالِدًا كَانَ قَدْ قَتَلَ يَوْمَ الْوَلَجَةِ طَائِفَةً مِنْ بَكْرِ بْنِ وَائِلٍ، مِنْ نَصَارَى الْعَرَبِ مِمَّنْ كَانَ مَعَ الْفُرْسِ، فَاجْتَمَعَ عَشَائِرُهُمْ، وَأَشَدُّهُمْ حَنَقًا عَبْدُ الْأَسْوَدِ الْعِجْلِيُّ، وَكَانَ قَدْ قُتِلَ لَهُ ابْنٌ بِالْأَمْسِ، فَكَاتَبُوا الْأَعَاجِمَ فَأَرْسَلَ إِلَيْهِمْ أَرْدَشِيرُ جَيْشًا مَدَدًا، فَاجْتَمَعُوا بِمَكَانٍ يُقَالُ لَهُ: أُلَّيْسٍ. فَبَيْنَمَا هُمْ قَدْ نَصَبُوا لَهُمْ سِمَاطًا فِيهِ طَعَامٌ يُرِيدُونَ أَكْلَهُ، إِذْ غَافَلَهُمْ خَالِدٌ بِجَيْشِهِ، فَلَمَّا رَأَوْهُ أَشَارَ مَنْ أَشَارَ مِنْهُمْ بِأَكْلِ الطَّعَامِ وَعَدَمِ الِاعْتِنَاءِ بِخَالِدٍ، وَقَالَ أَمِيرُ كِسْرَى، وَاسْمُهُ جَابَانُ: بَلْ نَنْهَضُ إِلَيْهِ. فَلَمْ يَسْمَعُوا مِنْهُ. فَلَمَّا نَزَلَ خَالِدٌ تَقَدَّمَ بَيْنَ يَدَيْ جَيْشِهِ وَنَادَى بِأَعْلَى صَوْتِهِ لِشُجْعَانِ مَنْ هُنَالِكَ مِنَ الْأَعْرَابِ: أَيْنَ فُلَانٌ، أَيْنَ فُلَانٌ ؟ فَكُلُّهُمْ نَكَلُوا عَنْهُ إِلَّا رَجُلًا يُقَالُ لَهُ: مَالِكُ بْنُ قَيْسٍ، مِنْ بَنِي جِذْرَةَ، فَإِنَّهُ بَرَزَ إِلَيْهِ، فَقَالَ لَهُ خَالِدٌ: يَا ابْنَ الْخَبِيثَةِ، مَا جَرَّأَكَ عَلَيَّ مِنْ بَيْنِهِمْ وَلَيْسَ فِيكَ وَفَاءٌ ؟ ! فَضَرَبَهُ فَقَتَلَهُ. وَنَفَرَتِ الْأَعَاجِمُ عَنِ الطَّعَامِ، وَقَامُوا إِلَى السِّلَاحِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا جِدًّا، وَالْمُشْرِكُونَ يَرْقُبُونَ قُدُومَ بَهْمَنَ مَدَدًا مِنْ جِهَةِ الْمَلِكِ إِلَيْهِمْ، فَهُمْ فِي قُوَّةٍ وَشِدَّةٍ وَكَلَبٍ فِي الْقِتَالِ، وَصَبَرَ الْمُسْلِمُونَ صَبْرًا بَلِيغًا، وَقَالَ خَالِدٌ: اللَّهُمَّ لَكَ عَلَيَّ إِنْ مَنَحْتَنَا أَكْتَافَهُمْ أَنْ لَا أَسْتَبْقِيَ مِنْهُمْ أَحَدًا أَقْدِرُ عَلَيْهِ حَتَّى أُجْرِيَ نَهْرَهُمْ بِدِمَائِهِمْ. ثُمَّ إِنَّ اللَّهَ، عَزَّ وَجَلَّ، مَنَحَ الْمُسْلِمِينَ أَكْتَافَهُمْ، فَنَادَى مُنَادِي خَالِدٍ: الْأَسْرَ، الْأَسْرَ، لَا تَقْتُلُوا إِلَّا مَنِ امْتَنَعَ مِنَ الْأَسْرِ. فَأَقْبَلَتِ الْخُيُولُ بِهِمْ أَفْوَاجًا يُسَاقُونَ سَوْقًا، وَقَدْ وَكَّلَ بِهِمْ رِجَالًا يَضْرِبُونَ أَعْنَاقَهُمْ فِي النَّهْرِ، فَفَعَلَ ذَلِكَ بِهِمْ خَالِدٌ يَوْمًا وَلَيْلَةً، وَيَطْلُبُهُمْ فِي الْغَدِ وَمِنْ بَعْدِ الْغَدِ، وَكُلَّمَا حَضَرَ مِنْهُمْ أَحَدٌ ضُرِبَتْ عُنُقُهُ فِي النَّهْرِ، وَقَدْ صَرَفَ مَاءَ النَّهْرِ إِلَى مَوْضِعٍ آخَرَ، فَقَالَ لَهُ بَعْضُ الْأُمَرَاءِ: إِنَّ النَّهْرَ لَا يَجْرِي بِدِمَائِهِمْ حَتَّى تُرْسِلَ الْمَاءَ عَلَى الدَّمِ فَيَجْرِيَ مَعَهُ، فَتُبِرَّ يَمِينَكَ. فَأَرْسَلَهُ فَسَالَ النَّهْرُ دَمًا عَبِيطًا، فَلِذَلِكَ سُمِّيَ نَهْرَ الدَّمِ، إِلَى الْيَوْمِ، فَدَارَتِ الطَّوَاحِينُ بِذَلِكَ الْمَاءِ الْمُخْتَلِطِ بِالدَّمِ الْعَبِيطِ مَا كَفَى الْعَسْكَرَ بِكَمَالِهِ ثَلَاثَةَ أَيَّامٍ، وَبَلَغَ عَدَدُ الْقَتْلَى سَبْعِينَ أَلْفًا، وَلَمَّا هَزَمَ خَالِدٌ الْجَيْشَ وَرَجَعَ مَنْ رَجَعَ مِنَ النَّاسِ، عَدَلَ خَالِدٌ إِلَى الطَّعَامِ الَّذِي كَانُوا قَدْ وَضَعُوهُ لِيَأْكُلُوهُ، فَقَالَ لِلْمُسْلِمِينَ: هَذَا نَفَلٌ فَانْزِلُوا فَكُلُوا. فَنَزَلَ النَّاسُ فَأَكَلُوا عِشَاءً. وَقَدْ جَعَلَ الْأَعَاجِمُ عَلَى طَعَامِهِمْ جَرْدَقًا كَثِيرًا، فَجَعَلَ مَنْ يَرَاهُ مِنْ أَهْلِ الْبَادِيَةِ مِنَ الْأَعْرَابِ يَقُولُونَ: مَا هَذِهِ الرُّقَعُ ؟ يَحْسَبُونَهَا ثِيَابًا. فَيَقُولُ لَهُمْ مَنْ يَعْرِفُ ذَلِكَ مِنْ أَهْلِ الْأَرْيَافِ وَالْمُدُنِ: أَمَا سَمِعْتُمْ بِرَقِيقِ الْعَيْشِ ؟ قَالُوا: بَلَى. قَالُوا: فَهَذَا رَقِيقُ الْعَيْشِ. فَسَمَّوْهُ يَوْمَئِذٍ رُقَاقًا، وَإِنَّمَا كَانَتِ الْعَرَبُ تُسَمِّيهِ الْقَرْنَ. وَقَدْ قَالَ سَيْفُ بْنُ عُمَرَ عَنْ عَمْرِو بْنِ مُحَمَّدٍ، عَنِ الشَّعْبِيِّ، عَمَّنْ حَدَّثَ عَنْ خَالِدٍ، أَنَّ رَسُولَ اللَّهِ ﷺ نَفَّلَ النَّاسَ يَوْمَ خَيْبَرَ الْخُبْزَ وَالطَّبِيخَ وَالشِّوَاءَ وَمَا أَكَلُوا غَيْرَ ذَلِكَ، غَيْرَ مُتَأَثِّلِيهِ.

    ✧ Then the Battle of Ullays took place, also in Ṣafar. This was because Khālid had killed on the day of al-Walajah a group of Bakr b. Wāʾil, from the Christian Arabs who had been with the Persians. Their clans gathered, the most enraged among them being ʿAbd al-Aswad al-ʿIjlī, whose son had been killed the previous day. They wrote to the Persians, and Ardashīr sent them an army as reinforcement. They assembled at a place called Ullays. While they had set out a table with food on it, intending to eat it, Khālid took them by surprise with his army. When they saw him, some of them suggested eating the food and paying no attention to Khālid. The commander of Kisrā, whose name was Jābān, said: "Rather, we should go out to meet him." But they did not listen to him. When Khālid dismounted, he advanced before his army and called out at the top of his voice to the brave men among the Bedouins there: "Where is so-and-so? Where is so-and-so?" All of them shrank from him except a man called Mālik b. Qays, of the Banū Jidhrah, who came out to face him. Khālid said to him: "O son of an evil woman, what emboldened you against me from among them, when there is no loyalty in you?" Then he struck him and killed him. The Persians fled from the food and rose to their weapons. They fought a very fierce battle. The polytheists were awaiting the arrival of Bahman as reinforcement from the king, so they were strong, determined, and persistent in fighting. The Muslims endured with great patience. Khālid said: "O Allah, I vow to You that if You grant us victory over them, I will not leave anyone of them whom I can overcome until I make their river flow with their blood." Then Allah, mighty and majestic, granted the Muslims victory over them. Khālid's herald called out: "Take prisoners, take prisoners. Kill only those who refuse to be captured." The cavalry brought them in droves, driving them along. Khālid assigned men to strike their necks in the river. He did this to them for a day and a night, and he sought them the next day and the day after. Whenever one of them was brought, his neck was struck in the river. He had diverted the water of the river to another place. Some of the commanders said to him: "The river will not flow with their blood until you release the water onto the blood so that it flows with it, and thus you fulfill your oath." So he released it, and the river flowed with fresh blood. For that reason it was called the River of Blood to this day. The mills turned with that water mixed with fresh blood, enough to suffice the entire army for three days. The number of those killed reached seventy thousand. When Khālid had routed the army and the people who returned had come back, Khālid turned to the food that they had set out to eat. He said to the Muslims: "This is spoils, so dismount and eat." The people dismounted and ate supper. The Persians had placed a lot of thin bread on their food. The desert dwellers among the Bedouins who saw it said: "What are these patches?" They thought they were cloth. Those who knew about such things from the people of the countryside and the cities said to them: "Have you not heard of thin bread?" They said: "Yes." They said: "This is thin bread." So they called it ruqāq that day; the Arabs used to call it al-qarn. Sayf b. ʿUmar said, from ʿAmr b. Muḥammad, from al-Shaʿbī, from someone who reported from Khālid, that the Messenger of Allah ﷺ gave the people as spoils on the day of Khaybar the bread, cooked food, roasted meat, and what they ate other than that, without taking possession of it as personal property.

28. Tarikh (al-Tabari) 1825No grade recorded

    [حَدِيثُ أَمْغِيشْيَا] وَنَفَذَ خَالِدٌ إِلَى أَبِي بَكْرٍ ؓ بِفَتْحِ أَلِيسَ، فَلَمَّا فَرَغَ خَالِدٌ مِنْ وَقْعَةِ أَلِيسَ جَاءَ إِلَى أَمْغِيشْيَا،  وَقَدْ جَلَا أَهْلُهَا فَأَمَرَ بِهَدْمِهَا، وَكَانَتْ مِصْرًّا كَالْحِيرَةِ، فَأَصَابُوا مِنْهَا مَا لَمْ يُصِيبُوا مِثْلَهُ قَطُّ، بَلَغَ سَهْمُ الْفَارِسِ أَلْفَ وَخَمْسَمِائَةٍ سِوَى النَّفْلِ الَّذِي نَفَلَهُ أَهْلُ الْبَلَاءِ. وَبَعَثَ خَالِدٌ إِلَى الصِّدِّيقِ بِالْبِشَارَةِ وَالْفَتْحِ وَالْخُمُسِ مِنَ الْأَمْوَالِ وَالسَّبْيِ مَعَ رَجُلٍ يُقَالُ لَهُ: جَنْدَلٌ. مِنْ بَنِي عِجْلٍ، وَكَانَ دَلِيلًا صَارِمًا، فَلَمَّا بَلَّغَ الصِّدِّيقَ الرِّسَالَةَ، وَأَدَّى الْأَمَانَةَ، أَثْنَى عَلَيْهِ وَأَجَازَهُ جَارِيَةً مِنَ السَّبْيِ، وَقَالَ الصِّدِّيقُ: يَا مَعْشَرَ قُرَيْشٍ، إِنَّ أَسَدَكُمْ قَدْ عَدَا عَلَى الْأَسَدِ، فَغَلَبَهُ عَلَى خَرَاذِيلِهِ، عَجَزَتِ النِّسَاءُ أَنْ تَلِدْنَ مِثْلَ خَالِدِ بْنِ الْوَلِيدِ.

    ✧ [The ḥadīth of Amghīshiyā] Khālid sent to Abū Bakr ؓ the news of the conquest of Alīs. When Khālid had finished the battle of Alīs, he went to Amghīshiyā; its people had already evacuated, so he ordered its demolition. It was a city like al-Ḥīrah. They obtained from it what they had never obtained the like of before: the share of a horseman reached one thousand five hundred, apart from the extra shares he granted to those who distinguished themselves. Khālid sent to al-Ṣiddīq the good tidings, the victory, and the fifth of the wealth and captives with a man called Jandal, of the Banū ʿIjl, who was a resolute guide. When he conveyed the message to al-Ṣiddīq and delivered the trust, he praised him and rewarded him with a slave girl from the captives. Al-Ṣiddīq said: 'O assembly of Quraysh, your lion has attacked the lion and overcome him over his spoils; women are incapable of giving birth to the like of Khālid b. al-Walīd.'

29. Tarikh (al-Tabari) 1826No grade recorded

    ذِكْرُ وَقْعَةِ يَوْمِ فُرَاتِ بَادَقْلَى، وَفَتْحِهِ الْحِيرَةَ   ثُمَّ سَارَ خَالِدٌ مِنْ أَمْغِيشِيَّا إِلَى الْحِيرَةِ وَحَمَلَ الرِّحَالَ وَالْأَثْقَالَ فِي السُّفُنِ، فَخَرَجَ مَرْزُبَانُ الْحِيرَةِ، وَهُوَ الْأَزَاذَبَهْ، فَعَسْكَرَ عِنْدَ الْغَرِيِّينَ، وَأَرْسَلَ ابْنَهُ فَقَطَعَ الْمَاءَ عَنِ السُّفُنِ، فَبَقِيَتْ عَلَى الْأَرْضِ. فَسَارَ خَالِدٌ فِي خَيْلٍ نَحْوَ ابْنِ الْأَزَاذَبَهْ فَلَقِيَهُ عَلَى فُرَاتِ بَادَقْلَى، فَضَرَبَهُ وَقَتَلَهُ وَقَتَلَ أَصْحَابَهُ، وَسَارَ نَحْوَ الْحِيرَةِ، فَهَرَبَ مِنْهُ الْأَزَاذَبَهْ، وَكَانَ قَدْ بَلَغَهُ مَوْتُ أَرْدَشِيرَ وَقَتْلُ ابْنِهِ، فَهَرَبَ بِغَيْرِ قِتَالٍ، وَنَزَلَ الْمُسْلِمُونَ عِنْدَ الْغَرِيِّينَ، وَتَحَصَّنَ أَهْلُ الْحِيرَةِ فَحَصَرَهُمْ فِي قُصُورِهِمْ. وَكَانَ ضِرَارُ بْنُ الْأَزْوَرِ مُحَاصِرًا الْقَصْرَ الْأَبْيَضَ وَفِيهِ إِيَاسُ بْنُ قَبِيصَةَ الطَّائِيُّ، وَكَانَ ضِرَارُ بْنُ الْخَطَّابِ مُحَاصِرًا قَصْرَ الْغَرِيِّينَ وَفِيهِ عَدِيُّ بْنُ عَدِيٍّ الْمَقْتُولُ، وَكَانَ ضِرَارُ بْنُ مُقَرِّنٍ الْمُزَنِيُّ عَاشِرَ عَشَرَةِ إِخْوَةٍ مُحَاصِرًا قَصْرَ ابْنِ مَازِنٍ وَفِيهِ ابْنُ أَكَّالٍ، وَكَانَ الْمُثَنَّى مُحَاصِرًا قَصْرَ ابْنِ بُقَيْلَةَ وَفِيهِ عَمْرُو بْنُ عَبْدِ الْمَسِيحِ بْنِ بُقَيْلَةَ، فَدَعَوْهُمْ جَمِيعًا وَأَجْلَوْهُمْ يَوْمًا وَلَيْلَةً، فَأَبَى أَهْلُ الْحِيرَةِ، وَقَاتَلَهُمُ الْمُسْلِمُونَ، فَافْتَتَحُوا الدُّورَ وَالدِّيرَاتِ وَأَكْثَرُوا الْقَتْلَ. فَنَادَى الْقِسِّيسُونَ وَالرُّهْبَانُ: يَا أَهْلَ الْقَصْرِ، مَا يَقْتُلُنَا غَيْرُكُمْ ! فَنَادَى أَهْلُ الْقُصُورِ الْمُسْلِمِينَ: قَدْ قَبِلْنَا وَاحِدَةً مِنْ ثَلَاثٍ، وَهِيَ إِمَّا الْإِسْلَامُ أَوِ الْجِزْيَةُ أَوِ الْمُحَارَبَةُ، فَكَفُّوا عَنْهُمْ، وَخَرَجَ إِلَيْهِمْ إِيَاسُ بْنُ قَبِيصَةَ، وَعَمْرُو بْنُ عَبْدِ الْمَسِيحِ بْنِ قَيْسِ بْنِ حَيَّانَ بْنِ الْحَارِثِ، وَهُوَ بُقَيْلَةُ، وَإِنَّمَا سُمِّيَ بُقَيْلَةَ لِأَنَّهُ خَرَجَ عَلَى قَوْمِهِ فِي بُرْدَيْنِ أَخْضَرَيْنِ، فَقَالُوا: مَا أَنْتَ إِلَّا بُقَيْلَةُ خَضْرَاءُ، فَأَرْسَلُوهُمْ إِلَى خَالِدٍ، فَكَانَ الَّذِي يَتَكَلَّمُ عَنْهُمْ عَمْرُو بْنُ عَبْدِ الْمَسِيحِ، فَقَالَ لَهُ خَالِدٌ: كَمْ أَتَى عَلَيْكَ ؟ قَالَ: مِئُو سِنِينَ. قَالَ: فَمَا أَعْجَبُ مَا رَأَيْتَ ؟ قَالَ: رَأَيْتُ الْقُرَى مَنْظُومَةً مَا بَيْنَ دِمَشْقَ وَالْحِيرَةِ، وَتَخْرُجُ الْمَرْأَةُ فَلَا تَتَزَوَّدُ إِلَّا رَغِيفًا. فَتَبَسَّمَ خَالِدٌ وَقَالَ لِأَهْلِ الْحِيرَةِ: أَلَمْ يَبْلُغْنِي أَنَّكُمْ خَبَثَةٌ خَدَعَةٌ، فَمَا بَالُكُمْ تَتَنَاوَلُونَ حَوَائِجَكُمْ بِخَرِفٍ لَا يُدْرَى مِنْ أَيْنَ جَاءَ ؟ فَأَحَبَّ عَمْرٌو أَنْ يُرِيَهُ مِنْ نَفْسِهِ مَا يَعْرِفُ بِهِ عَقْلَهُ وَصِحَّةَ مَا حَدَّثَهُ بِهِ، قَالَ: وَحَقِّكَ إِنِّي لَأَعْرِفُ مِنْ أَيْنَ جِئْتُ ! قَالَ: فَمِنْ أَيْنَ خَرَجْتَ ؟ قَالَ: مِنْ بَطْنِ أُمِّي. قَالَ: فَأَيْنَ تُرِيدُ ؟ قَالَ: أَمَامِي. قَالَ: وَمَا هُوَ ؟ قَالَ: الْآخِرَةُ. قَالَ: فَمِنْ أَيْنَ أَقْصَى أَثَرِكَ ؟ قَالَ: مِنْ صُلْبِ أَبِي. قَالَ: فَفِيمَ أَنْتَ ؟ قَالَ: فِي ثِيَابِي. قَالَ: أَتَعْقِلُ ؟ قَالَ: إِي وَاللَّهِ وَأُقَيِّدُ. قَالَ خَالِدٌ: إِنَّمَا أَسْأَلُكَ ! قَالَ: فَأَنَا أُجِيبُكَ. قَالَ: أَسِلْمٌ أَنْتَ أَمْ حَرْبٌ ؟ قَالَ: بَلْ سِلْمٌ. قَالَ: فَمَا هَذِهِ الْحُصُونُ ؟ قَالَ: بَنَيْنَاهَا لِلسَّفِيهِ نَحْبِسُهُ حَتَّى يَنْهَاهُ الْحَلِيمُ. قَالَ خَالِدٌ: قَتَلَتْ أَرْضٌ جَاهِلَهَا، وَقَتَلَ أَرْضًا عَالِمُهَا، الْقَوْمُ أَعْلَمُ بِمَا فِيهِمْ. وَكَانَ مَعَ ابْنِ بُقَيْلَةَ خَادِمٌ مَعَهُ كِيسٌ فِيهِ سُمٌّ، فَأَخَذَهُ خَالِدٌ وَنَثَرَهُ فِي يَدِهِ وَقَالَ: لِمَ تَسْتَصْحِبُ هَذَا ؟ قَالَ: خَشِيتُ أَنْ تَكُونُوا عَلَى غَيْرِ مَا رَأَيْتُ، فَكَانَ الْمَوْتُ أَحَبَّ إِلَيَّ مِنْ مَكْرُوهٍ أُدْخِلُهُ عَلَى قَوْمِي. فَقَالَ خَالِدٌ: إِنَّهَا لَنْ تَمُوتَ نَفْسٌ حَتَّى تَأْتِيَ عَلَى أَجَلِهَا، وَقَالَ: بِاسْمِ اللَّهِ خَيْرِ الْأَسْمَاءِ، رَبِّ الْأَرْضِ وَالسَّمَاءِ، الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ دَاءٌ، الرَّحْمَنِ الرَّحِيمِ. وَابْتَلَعَ السُّمَّ. فَقَالَ ابْنُ بُقَيْلَةَ: وَاللَّهِ لَتَبْلُغُنَّ مَا أَرَدْتُمْ مَا دَامَ أَحَدٌ مِنْكُمْ هَكَذَا. وَأَبَى خَالِدٌ أَنْ يُصَالِحَهُمْ إِلَّا عَلَى تَسْلِيمِ كَرَامَةَ بِنْتِ عَبْدِ الْمَسِيحِ إِلَى شُوَيْلٍ، فَأَبَوْا، فَقَالَتْ: هَوِّنُوا عَلَيْهِمْ وَأَسْلِمُونِي، فَإِنِّي سَأَفْتَدِي. فَفَعَلُوا، فَأَخَذَهَا شُوَيْلٌ، فَافْتَدَتْ مِنْهُ بِأَلْفِ دِرْهَمٍ، فَلَامَهُ النَّاسُ، فَقَالَ: مَا كُنْتُ أَظُنُّ أَنَّ عَدَدًا أَكْثَرَ مِنْ هَذَا. وَكَانَ سَبَبُ تَسْلِيمِهَا إِلَيْهِ أَنَّ النَّبِيَّ ﷺ لَمَّا ذَكَرَ اسْتِيلَاءَ أُمَّتِهِ عَلَى مُلْكِ فَارِسَ وَالْحِيرَةِ - سَأَلَهُ شُوَيْلٌ أَنْ يُعْطَى كَرَامَةَ ابْنَةَ عَبْدِ الْمَسِيحِ، وَكَانَ رَآهَا شَابَّةً فَمَالَ إِلَيْهَا، فَوَعَدَهُ النَّبِيُّ ﷺ ذَلِكَ، فَلَمَّا فُتِحَتِ الْحِيرَةُ طَلَبَهَا وَشَهِدَ لَهُ شُهُودٌ بِوَعْدِ النَّبِيِّ ﷺ أَنْ يُسَلِّمَهَا إِلَيْهِ، فَسَلَّمَهَا إِلَيْهِ خَالِدٌ. وَصَالَحَهُمْ عَلَى مِائَةِ أَلْفٍ وَتِسْعِينَ أَلْفًا، وَقِيلَ: عَلَى مِائَتَيْ أَلْفٍ وَتِسْعِينَ أَلْفًا، وَأَهْدَوْا لَهُ هَدَايَا. فَبَعَثَ بِالْفَتْحِ وَالْهَدَايَا إِلَى أَبِي بَكْرٍ، فَقَبِلَهَا أَبُو بَكْرٍ مِنَ الْجَزَاءِ، وَكَتَبَ إِلَى خَالِدٍ أَنْ يَأْخُذَ مِنْهُمْ بَقِيَّةَ الْجِزْيَةِ، وَيَحْسِبَ لَهُمُ الْهَدِيَّةَ. وَكَانَ فَتْحُ الْحِيرَةِ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ اثْنَتَيْ عَشْرَةَ، وَكَتَبَ لَهُمْ خَالِدٌ كِتَابًا، فَلَمَّا كَفَرَ أَهْلُ السَّوَادِ ضَيَّعُوا الْكِتَابَ، فَلَمَّا افْتَتَحَهُ الْمُثَنَّى ثَانِيَةً عَادَ بِشَرْطٍ آخَرَ، فَلَمَّا عَادُوا كَفَرُوا، وَافْتَتَحَهَا سَعْدُ بْنُ أَبِي وَقَّاصٍ وَوَضَعَ عَلَيْهِمْ أَرْبَعَمِائَةِ أَلْفٍ. قَالَ خَالِدٌ: مَا لَقِيتُ قَوْمًا كَأَهْلِ فَارِسَ، وَمَا لَقِيتُ مِنْ أَهْلِ فَارِسَ كَأَهْلِ أُلَّيْسَ. ذِكْرُ مَا بَعْدُ الْحِيرَةِ   قِيلَ: كَانَ الدَّهَاقِينُ يَتَرَبَّصُونَ بِخَالِدٍ وَيَنْظُرُونَ مَا يَصْنَعُ أَهْلُ الْحِيرَةِ، فَلَمَّا صَالَحَهُمْ وَاسْتَقَامُوا لَهُ أَتَتْهُ الدَّهَاقِينُ مِنْ تِلْكَ النَّوَاحِي، أَتَاهُ دَهْقَانُ فُرَاتٍ سِرْيَا وَصَلُوبَا ابْنُ نَسْطُونَا وَنَسْطُونَا، فَصَالَحُوهُ عَلَى مَا بَيْنَ الْفَلَالِيجِ إِلَى هُرْمُزْجَرْدَ عَلَى أَلْفَيْ أَلْفٍ، وَقِيلَ: أَلْفُ أَلْفٍ سِوَى مَا كَانَ لِآلِ كِسْرَى، وَبَعَثَ خَالِدٌ عُمَّالَهُ وَمَسَالِحَهُ، وَبَعَثَ ضِرَارَ بْنَ الْأَزْوَرِ، وَضِرَارَ بْنَ الْخَطَّابِ، وَالْقَعْقَاعَ بْنَ عَمْرٍو، وَالْمُثَنَّى بْنَ حَارِثَةَ، وَعُتَيْبَةَ بْنَ النَّهَّاسِ، فَنَزَلُوا عَلَى السِّيبِ، وَهُمْ كَانُوا أُمَرَاءَ الثُّغُورِ مَعَ خَالِدٍ، وَأَمَرَهُمْ بِالْغَارَةِ، فَمَخَرُوا مَا وَرَاءَ ذَلِكَ إِلَى شَاطِئِ دِجْلَةَ، وَكَتَبَ خَالِدٌ إِلَى أَهْلِ فَارِسَ يَدْعُوهُمْ إِلَى الْإِسْلَامِ أَوِ الْجِزْيَةِ، فَإِنْ أَجَابُوا وَإِلَّا حَارَبَهُمْ، فَكَانَ الْعَجَمُ مُخْتَلِفِينَ بِمَوْتِ أَرْدَشِيرَ، إِلَّا أَنَّهُمْ قَدْ أُنْزِلُوا بَهْمَنْ جَاذَوَيْهِ بَهُرَسِيرَ وَمَعَهُ غَيْرُهُ كَأَنَّهُ مُقَدِّمَةٌ لَهُمْ، وَجَبَى خَالِدٌ الْخَرَاجَ فِي خَمْسِينَ لَيْلَةً وَأَعْطَاهُ الْمُسْلِمِينَ، وَلَمْ يَبْقَ لِأَهْلِ فَارِسَ فِيمَا بَيْنَ الْحِيرَةِ وَدِجْلَةَ أَمْرٌ؛ لِاخْتِلَافِهِمْ بِمَوْتِ أَرْدَشِيرَ، إِلَّا أَنَّهُمْ مُجْمِعُونَ عَلَى حَرْبِ خَالِدٍ، وَخَالِدٌ مُقِيمٌ بِالْحِيرَةِ يَصْعَدُ وَيُصَوِّبُ سَنَةً قَبْلَ خُرُوجِهِ إِلَى الشَّامِ، وَالْفُرْسُ يَخْلَعُونَ وَيَمْلِكُونَ لَيْسَ إِلَّا الدَّفْعُ عَنْ بَهُرَسِيرَ، وَذَلِكَ أَنْ شِيرَى بْنَ كِسْرَى قَتَلَ كُلَّ مَنْ كَانَ يُنَاسِبُهُ إِلَى أُنُوشُرْوَانَ، وَقَتَلَ أَهْلُ فَارِسٍ بَعْدَهُ وَبَعْدَ أَرْدَشِيرَ ابْنَهُ - مَنْ كَانَ بَيْنَ أُنُوشُرْوَانَ وَبَيْنَ بَهْرَامَ جُورَ، فَبَقُوا لَمْ يَقْدِرُوا عَلَى مَنْ يُمَلِّكُونَهُ مِمَّنْ يَجْتَمِعُونَ عَلَيْهِ. فَلَمَّا وَصَلَهُمْ كُتُبُ خَالِدٍ تَكَلَّمَ نِسَاءُ آلِ كِسْرَى عَلَى مَنْ يُمَلِّكُونَهُ إِنْ وَجَدُوهُ. وصول جرير بن عبد الله البجلي إلى خالد بعد فتح الحيرة وَوَصَلَ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ إِلَى خَالِدٍ بَعْدَ فَتْحِ الْحِيرَةِ، وَكَانَ سَبَبُ وُصُولِهِ إِلَيْهِ أَنَّهُ كَانَ مَعَ خَالِدِ بْنِ سَعِيدِ بْنِ الْعَاصِ بِالشَّامِ، فَاسْتَأْذَنَهُ فِي الْمَصِيرِ إِلَى أَبِي بَكْرٍ لِيُكَلِّمَهُ فِي قَوْمِهِ لِيَجْمَعَهُمْ لَهُ، وَكَانُوا أَوْزَاعًا مُتَفَرِّقِينَ فِي الْعَرَبِ، فَأَذِنَ لَهُ، فَقَدِمَ عَلَى أَبِي بَكْرٍ فَذَكَرَ لَهُ ذَلِكَ، وَأَنَّ رَسُولَ اللَّهِ ﷺ وَعَدَهُ بِهِ وَشَهِدَ لَهُ شُهُودٌ، فَغَضِبَ أَبُو بَكْرٍ وَقَالَ: تَرَى شُغْلَنَا وَمَا نَحْنُ فِيهِ بِغَوْثِ الْمُسْلِمِينَ مِمَّنْ بِإِزَائِهِمْ مِنْ فَارِسَ وَالرُّومِ، ثُمَّ أَنْتَ تُكَلِّفُنِي مَا لَا يُغْنِي ؟ ! وَأَمَرَهُ بِالْمَسِيرِ إِلَى خَالِدِ بْنِ الْوَلِيدِ، فَسَارَ حَتَّى قَدِمَ عَلَيْهِ بَعْدَ فَتْحِ الْحِيرَةِ، وَلَمْ يَشْهَدْ شَيْئًا مِمَّا قَبْلَهَا بِالْعِرَاقِ، وَلَا شَيْئًا مِمَّا كَانَ خَالِدٌ فِيهِ مِنْ قَتْلِ أَهْلِ الرِّدَّةِ.

    ✧ Mention of the battle of the Day of Furāt Bādaqalā, and his conquest of al-Ḥīrah Then Khālid marched from Amghīshiyā to al-Ḥīrah, and he carried the baggage and heavy loads in the ships. The marzbān of al-Ḥīrah, who was al-Azādhabah, came out and encamped at al-Ghariyyayn, and he sent his son, who cut off the water from the ships, so they remained on the ground. Khālid rode with cavalry toward the son of al-Azādhabah and met him at Furāt Bādaqalā. He struck him and killed him and killed his companions, then marched toward al-Ḥīrah. Al-Azādhabah fled from him, for news of the death of Ardashīr and the killing of his son had reached him, so he fled without fighting. The Muslims camped at al-Ghariyyayn, and the people of al-Ḥīrah fortified themselves, so he besieged them in their palaces. Ḍirār b. al-Azwar was besieging the White Palace, in which was Iyās b. Qabīṣah al-Ṭāʾī. Ḍirār b. al-Khaṭṭāb was besieging the Palace of al-Ghariyyayn, in which was ʿAdī b. ʿAdī al-Maqtūl. Ḍirār b. Muqarrin al-Muzanī, the tenth of ten brothers, was besieging the Palace of Ibn Māzin, in which was Ibn Akkāl. Al-Muthannā was besieging the Palace of Ibn Buqaylah, in which was ʿAmr b. ʿAbd al-Masīḥ b. Buqaylah. They all summoned them and gave them a day and a night, but the people of al-Ḥīrah refused, and the Muslims fought them. They conquered the houses and monasteries and killed many. The priests and monks called out: "O people of the palace, none kills us but you!" So the people of the palaces called to the Muslims: "We accept one of three: either Islam, or the jizyah, or war." So they held back from them. Iyās b. Qabīṣah and ʿAmr b. ʿAbd al-Masīḥ b. Qays b. Ḥayyān b. al-Ḥārith, who was Buqaylah, came out to them. He was called Buqaylah because he came out to his people in two green cloaks, and they said: "You are nothing but a green buqaylah (small green plant)." They sent them to Khālid. The one who spoke on their behalf was ʿAmr b. ʿAbd al-Masīḥ. Khālid said to him: "How old are you?" He said: "Hundreds of years." He said: "What is the most amazing thing you have seen?" He said: "I saw the villages arranged in a continuous line between Damascus and al-Ḥīrah, and a woman would go out and take no provision except a loaf of bread." Khālid smiled and said to the people of al-Ḥīrah: "Has it not reached me that you are wicked and deceitful? What is the matter with you that you obtain your needs with a senile old man who does not know where he came from?" ʿAmr wanted to show him something of himself by which he would recognize his intellect and the soundness of what he told him. He said: "By your right, I know where I came from!" He said: "From where did you come out?" He said: "From my mother's belly." He said: "Where do you want to go?" He said: "Ahead of me." He said: "What is it?" He said: "The Hereafter." He said: "From where is the farthest trace of you?" He said: "From my father's loins." He said: "In what are you?" He said: "In my clothes." He said: "Do you comprehend?" He said: "Yes, by God, and I restrain." Khālid said: "I am only asking you!" He said: "Then I answer you." He said: "Are you peace or war?" He said: "Rather peace." He said: "What are these fortresses?" He said: "We built them for the fool, to confine him until the forbearing man restrains him." Khālid said: "A land's ignorant one kills it, and a land's learned one kills it. A people know best what is among them." With Ibn Buqaylah was a servant who had a pouch containing poison. Khālid took it and poured it into his hand and said: "Why do you carry this with you?" He said: "I feared you might be other than what I saw, and death was dearer to me than a hardship I would bring upon my people." Khālid said: "No soul will die until it reaches its appointed term." He said: "In the name of God, the best of names, Lord of earth and heaven, He with whose name no disease harms, the Most Merciful, the Compassionate." And he swallowed the poison. Ibn Buqaylah said: "By God, you will attain what you intend as long as any of you is like this." Khālid refused to make peace with them except on condition of handing over Karāmah bt. ʿAbd al-Masīḥ to Shuwayl. They refused. She said: "Make it easy for them and hand me over, for I will ransom myself." They did so. Shuwayl took her, and she ransomed herself from him for a thousand dirhams. People blamed him, and he said: "I did not think there was a number greater than this." The reason for handing her over to him was that when the Prophet ﷺ mentioned his community's conquest of the kingdom of Persia and al-Ḥīrah, Shuwayl asked him to be given Karāmah bt. ʿAbd al-Masīḥ. He had seen her as a young woman and was attracted to her, so the Prophet ﷺ promised him that. When al-Ḥīrah was conquered, he sought her, and witnesses testified for him to the Prophet's ﷺ promise that she be handed over to him, so Khālid handed her over to him. He made peace with them for one hundred and ninety thousand, and it is said: for two hundred and ninety thousand, and they gave him gifts. He sent news of the conquest and the gifts to Abū Bakr, who accepted them as part of the payment, and wrote to Khālid to take from them the remainder of the jizyah and count the gift for them. The conquest of al-Ḥīrah was in the month of Rabīʿ al-Awwal in the year twelve, and Khālid wrote a document for them. When the people of al-Sawād reneged, they lost the document. When al-Muthannā conquered it a second time, it returned with another condition. When they reneged again, Saʿd b. Abī Waqqāṣ conquered it and imposed on them four hundred thousand. Khālid said: "I have not met a people like the people of Persia, and among the people of Persia I have not met anyone like the people of Ullays." Mention of what followed al-Ḥīrah It is said: The dihqāns were lying in wait for Khālid and watching what the people of al-Ḥīrah would do. When he made peace with them and they became loyal to him, the dihqāns came to him from those regions. The dihqān of Furāt Siryā and Ṣalūbā, Ibn Nasṭūnā and Nasṭūnā, came to him, and they made peace with him for what lies between al-Falālīj and Hurmuzjird for two million, and it is said: one million, apart from what belonged to the family of Kisrā. Khālid sent his governors and garrisons, and he sent Ḍirār b. al-Azwar, Ḍirār b. al-Khaṭṭāb, al-Qaʿqāʿ b. ʿAmr, al-Muthannā b. Ḥārithah, and ʿUtaybah b. al-Nahhās. They camped at al-Sīb. They were the commanders of the frontier with Khālid, and he ordered them to raid. They penetrated beyond that to the bank of the Tigris. Khālid wrote to the people of Persia calling them to Islam or the jizyah; if they accepted, fine, otherwise he would fight them. The Persians were in disarray because of the death of Ardashīr, except that Bahman Jādhawyah had been sent down at Bahurasīr, and with him were others as if he were their vanguard. Khālid collected the kharāj in fifty nights and gave it to the Muslims. No authority remained for the people of Persia in what lies between al-Ḥīrah and the Tigris because of their disarray over the death of Ardashīr, except that they were united on war against Khālid. Khālid remained in al-Ḥīrah, going up and down, for a year before his departure to Syria, while the Persians deposed and appointed kings, having nothing but defense of Bahurasīr. That is because Shīrā b. Kisrā killed everyone related to him up to Anūshirwān, and the people of Persia killed after him and after Ardashīr his son those who were between Anūshirwān and Bahrām Jūr. So they remained unable to find anyone to make king from among those they could unite upon. When Khālid's letters reached them, the women of the family of Kisrā spoke about whom they might make king if they found him. The arrival of Jarīr b. ʿAbd Allāh al-Bajalī to Khālid after the conquest of al-Ḥīrah Jarīr b. ʿAbd Allāh al-Bajalī reached Khālid after the conquest of al-Ḥīrah. The reason for his arrival was that he was with Khālid b. Saʿīd b. al-ʿĀṣ in Syria. He asked his permission to go to Abū Bakr to speak to him about his people, to gather them for him, for they were scattered in groups among the Arabs. He permitted him. He came to Abū Bakr and mentioned that to him, and that the Messenger of God ﷺ had promised him that, and witnesses testified for him. Abū Bakr became angry and said: "You see our occupation and what we are in, of helping the Muslims against those who face them from Persia and Byzantium, and then you ask me for something of no benefit?!" He ordered him to march to Khālid b. al-Walīd. So he marched until he reached him after the conquest of al-Ḥīrah, and he did not witness anything before it in Iraq, nor anything of what Khālid was engaged in of killing the people of apostasy.

30. Tarikh (al-Tabari) 1827No grade recorded

    فَصْلٌ خَالِدٌ يُحَاصِرُ الْخَوَرْنَقَ وَالسَّدِيرَ وَالنَّجَفَ  . ثُمَّ سَارَ خَالِدٌ فَنَزَلَ الْخَوَرْنَقَ وَالسَّدِيرَ وَالنَّجَفَ، وَبَثَّ سَرَايَاهُ هَا هُنَا وَهَا هُنَا، يُحَاصِرُونَ الْحُصُونَ مِنَ الْحِيرَةِ، وَيَسْتَنْزِلُونَ أَهْلَهَا قَسْرًا وَقَهْرًا، وَصُلْحًا وَيُسْرًا، وَكَانَ فِي جُمْلَةِ مَنْ نَزَلَ بِالصُّلْحِ قَوْمٌ مِنْ نَصَارَى الْعَرَبِ، فِيهِمُ ابْنُ بُقَيْلَةَ الْمُتَقَدِّمُ ذِكْرُهُ، وَكَتَبَ لِأَهْلِ الْحِيرَةِ كِتَابَ أَمَانٍ، فَكَانَ الَّذِي رَاوَضَهُ عَلَيْهِ عَمْرُو بْنُ عَبْدِ الْمَسِيحِ بْنِ بُقَيْلَةَ. وَقَالَ سَيْفُ بْنُ عُمَرَ، عَنْ عَمْرِو بْنِ مُحَمَّدٍ، عَنِ الشَّعْبِيِّ: لَمَّا افْتَتَحَ خَالِدٌ الْحِيرَةَ صَلَّى ثَمَانِيَ رَكَعَاتٍ بِتَسْلِيمَةٍ وَاحِدَةٍ. وَقَدْ قَالَ الْقَعْقَاعُ بْنُ عَمْرٍو فِي هَذِهِ الْأَيَّامِ وَمَنْ قُتِلَ مِنَ الْمُسْلِمِينَ بِهَا وَأَيَّامِ الرِّدَّةِ: سَقَى اللَّهُ قَتْلَى بِالْفُرَاتِ مُقِيمَةً وَأُخْرَى بِأَثْبَاجِ النِّجَافِ الْكَوَانِفِ     وَنَحْنُ وَطِئْنَا بِالْكَوَاظِمِ هُرْمُزًا وَبِالثِّنْيِ قَرْنَيْ قَارَنٍ بَالْجَوَارِفِ وَيَوْمَ أَحَطْنَا بِالْقُصُورِ تَتَابَعَتْ     عَلَى الْحِيرَةِ الرَّوْحَاءُ إِحْدَى الْمَصَارِفِ حَطَطْنَاهُمُ مِنْهَا وَقَدْ كَانَ عَرْشُهُمْ     يَمِيلُ بِهِمْ فِعْلَ الْجَبَانِ الْمُخَالِفِ رَمَيْنَا عَلَيْهِمْ بِالْقَبُولِ وَقَدْ رَأَوْا     غَبُوقَ الْمَنَايَا حَوْلَ تِلْكَ الْمَحَارِفِ صَبِيحَةَ قَالُوا نَحْنُ قَوْمٌ تَنَزَّلُوا     إِلَى الرِّيفِ مِنْ أَرْضِ الْعُرَيْبِ الْمَقَانِفِ صلح ابن صلويا خالدا على بانقيا وباروسما وما حولها قَالَ سَيْفٌ بِأَسَانِيدِهِ: ثُمَّ جَاءَ ابْنُ صَلُوبَا فَصَالَحَ خَالِدًا عَلَى بَانِقْيَا وَبَارُوسْمَا وَمَا حَوْلَ ذَلِكَ عَلَى عَشَرَةِ آلَافِ دِينَارٍ، وَجَاءَهُ دَهَاقِينُ تِلْكَ الْبِلَادِ فَصَالَحُوهُ عَلَى بُلْدَانِهِمْ وَأَهَالِيهِمْ، كَمَا صَالَحَ أَهْلُ الْحِيرَةِ عَلَى الْحِيرَةِ، وَاتَّفَقَ فِي تِلْكَ الْأَيَّامِ - الَّتِي كَانَ خَالِدٌ قَدْ تَمَكَّنَ بِأَطْرَافِ الْعِرَاقِ، وَاسْتَحْوَذَ عَلَى الْحِيرَةِ وَتِلْكَ الْبُلْدَانِ وَأَوْقَعَ بِأَهْلِ أُلَّيْسٍ وَالثِّنْيِ وَمَا بَعْدَهَا بِفَارِسَ وَمَنْ تَأَشَّبَ مَعَهُمْ، مَا أَوْقَعَ مِنَ الْقَتْلِ الْفَظِيعِ فِي فُرْسَانِهِمْ - أَنْ عَدَتْ فَارِسُ عَلَى مَلِكِهِمُ الْأَكْبَرِ أَرْدَشِيرَ وَابْنِهِ شِيرَى، فَقَتَلُوهُمَا وَقَتَلُوا كُلَّ مَنْ يَنْتَسِبُ إِلَيْهِمَا، وَبَقِيَتِ الْفُرْسُ حَائِرِينَ لِمَنْ يُوَلُّونَهُ أَمْرَهُمْ ؟ وَاخْتَلَفُوا فِيمَا بَيْنَهُمْ، غَيْرَ أَنَّهُمْ قَدْ جَهَّزُوا جُيُوشًا تَكُونُ حَائِلَةً بَيْنَ خَالِدٍ وَبَيْنَ الْمَدَائِنِ الَّتِي فِيهَا إِيوَانُ كِسْرَى وَسَرِيرُ مَمْلَكَتِهِ، فَحِينَئِذٍ كَتَبَ خَالِدٌ إِلَى مَنْ هُنَالِكَ مِنَ الْمَرَازِبَةِ وَالْأُمَرَاءِ وَالْوُزَرَاءِ وَالدَّوْلَةِ، يَدْعُوهُمْ إِلَى اللَّهِ وَإِلَى الدُّخُولِ فِي دِينِ الْإِسْلَامِ ; لِيَثْبُتَ مُلْكُهُمْ عَلَيْهِمْ، وَإِلَّا فَلْيَدْفَعُوا الْجِزْيَةَ، وَإِلَّا فَلْيَعْلَمُوا وَلْيَسْتَعِدُّوا لِقُدُومِهِ عَلَيْهِمْ بِقَوْمٍ يُحِبُّونَ الْمَوْتَ كَمَا يُحِبُّونَ هُمُ الْحَيَاةَ، فَجَعَلُوا يَعْجَبُونَ مِنْ جُرْأَةِ خَالِدٍ وَشَجَاعَتِهِ، وَيَسْخَرُونَ مِنْ ذَلِكَ لِحَمَاقَتِهِمْ وَرُعُونَةٍ بِهِمْ فِي أَنْفُسِهِمْ، وَقَدْ أَقَامَ خَالِدٌ هُنَالِكَ بَعْدَ صُلْحِ الْحِيرَةِ سَنَةً يَتَرَدَّدُ فِي بِلَادِ فَارِسَ هَا هُنَا وَهَا هُنَا، وَيُوقِعُ بِأَهْلِهَا مِنَ الْبَأْسِ الشَّدِيدِ، وَالسَّطْوَةِ الْبَاهِرَةِ، مَا يُبْهِرُ الْأَبْصَارَ لِمَنْ شَاهَدَ ذَلِكَ، وَيُشَنِّفُ أَسْمَاعَ مَنْ بَلَغَهُ ذَلِكَ، وَيُحَيِّرُ الْعُقُولَ لِمَنْ تَدَبَّرَهُ.

    ✧ Section: Khālid besieges al-Khawarnaq, al-Sadīr, and al-Najaf. Then Khālid marched and encamped at al-Khawarnaq, al-Sadīr, and al-Najaf, and dispatched his raiding parties here and there, besieging the fortresses of al-Ḥīrah and bringing down their inhabitants by force and compulsion, and by peace and ease. Among those who came down by peace were a group of Arab Christians, among them Ibn Buqaylah, whose mention has preceded, and he wrote for the people of al-Ḥīrah a writ of protection. The one who negotiated it with him was ʿAmr b. ʿAbd al-Masīḥ b. Buqaylah. Sayf b. ʿUmar said, from ʿAmr b. Muḥammad, from al-Shaʿbī: When Khālid conquered al-Ḥīrah, he prayed eight rakʿahs with one taslīmah. Al-Qaʿqāʿ b. ʿAmr said in these days, and concerning those of the Muslims killed there and in the days of the Riddah: May God water the slain by the Euphrates, abiding there, and others at the slopes of al-Najaf, the surrounding hills; we trampled at al-Kawāẓim Hurmuz, and at al-Thinī the two horns of Qārin with the sweeping torrents; and the day we surrounded the palaces, there followed in succession upon al-Ḥīrah al-Rawḥāʾ, one of the diversions; we brought them down from it, though their throne had been swaying with them like the act of a cowardly opposer; we cast upon them with acceptance, and they had seen the evening draught of fates around those fields; on the morning they said: We are a people who have descended to the riverbank from the land of the enclosed Arabs. The peace of Ibn Ṣalūbā with Khālid over Bāniqyā and Bārūsmā and what surrounds them Sayf said with his chains of transmission: Then Ibn Ṣalūbā came and made peace with Khālid over Bāniqyā and Bārūsmā and what surrounds that, for ten thousand dīnārs. And the village headmen of those lands came to him and made peace with him over their towns and their people, just as the people of al-Ḥīrah made peace over al-Ḥīrah. And it happened in those days—when Khālid had established himself in the outskirts of Iraq, and taken possession of al-Ḥīrah and those towns, and inflicted upon the people of Ullays and al-Thinī and what was beyond them, and upon the Persians and those who gathered with them, the terrible slaughter he inflicted upon their horsemen—that the Persians rebelled against their supreme king Ardashīr and his son Shīrā, and killed them both, and killed everyone who traced lineage to them. The Persians remained bewildered as to whom they should entrust their affairs, and they differed among themselves, except that they had equipped armies to stand as a barrier between Khālid and al-Madāʾin, in which was the īwān of Kisrā and the throne of his kingdom. Then Khālid wrote to the border lords, commanders, ministers, and officials there, calling them to God and to entering the religion of Islam, so that their kingship might remain established over them; otherwise let them pay the jizyah; otherwise let them know and prepare for his coming upon them with people who love death as they love life. They began to marvel at Khālid's boldness and courage, and to mock that because of their own foolishness and their conceited opinion of themselves. Khālid remained there for a year after the peace of al-Ḥīrah, going back and forth in the lands of Persia here and there, inflicting upon their people such severe might and dazzling power as dazzles the eyes of whoever witnessed it, delights the ears of whoever it reached, and bewilders the minds of whoever reflects upon it.

31. Tarikh (al-Tabari) 1828No grade recorded

    فَتْحُ خَالِدٍ لِلْأَنْبَارِ،  وَتُسَمَّى هَذِهِ الْغَزْوَةُ ذَاتَ الْعُيُونِ. رَكِبَ خَالِدٌ فِي جُيُوشِهِ، فَسَارَ حَتَّى انْتَهَى إِلَى الْأَنْبَارِ وَعَلَيْهَا رَجُلٌ مِنْ أَعْقَلِ الْفُرْسِ وَأَسْوَدِهِمْ فِي أَنْفُسِهِمْ، يُقَالُ لَهُ: شِيرْزَاذُ. فَأَحَاطَ بِهَا خَالِدٌ وَعَلَيْهَا خَنْدَقٌ وَحَوْلَهُ أَعْرَابٌ مِنْ قَوْمِهِمْ عَلَى دِينِهِمْ، وَاجْتَمَعَ مَعَهُمْ أَهْلُ أَرْضِهِمْ، فَمَانَعُوا خَالِدًا أَنْ يَصِلَ إِلَى الْخَنْدَقِ، فَضَرَبَ مَعَهُمْ رَأْسًا، وَلَمَّا تَوَاجَهَ الْفَرِيقَانِ أَمَرَ خَالِدٌ أَصْحَابَهُ فَرَشَقُوهُمْ بِالنِّبَالِ حَتَّى فَقَئُوا مِنْهُمْ أَلْفَ عَيْنٍ، فَتَصَايَحَ النَّاسُ: ذَهَبَتْ عُيُونُ أَهْلِ الْأَنْبَارِ. فَسُمِّيَتْ هَذِهِ الْغَزْوَةُ ذَاتَ الْعُيُونِ، فَرَاسَلَ شِيرْزَاذُ خَالِدًا فِي الصُّلْحِ، فَاشْتَرَطَ خَالِدٌ أُمُورًا امْتَنَعَ شِيرْزَاذُ مِنْ قَبُولِهَا، فَتَقَدَّمَ خَالِدٌ إِلَى الْخَنْدَقِ فَاسْتَدْعَى بِرَذِيِّ الْأَمْوَالِ مِنَ الْإِبِلِ فَذَبَحَهَا حَتَّى رَدَمَ الْخَنْدَقَ بِهَا، وَجَازَ هُوَ وَأَصْحَابَهُ فَوْقَهَا، فَلَمَّا رَأَى شِيرْزَاذُ ذَلِكَ أَجَابَ إِلَى الصُّلْحِ عَلَى الشُّرُوطِ الَّتِي اشْتَرَطَهَا خَالِدٌ، وَسَأَلَهُ أَنْ يَرُدَّهُ إِلَى مَأْمَنِهِ، فَوَفَّى لَهُ خَالِدٌ بِذَلِكَ، وَخَرَجَ شِيرْزَاذُ مِنَ الْأَنْبَارِ وَتَسَلَّمَهَا خَالِدٌ، فَنَزَلَهَا وَاطْمَأَنَّ بِهَا، وَتَعَلَّمَ الصَّحَابَةُ مِمَّنْ بِهَا مِنَ الْعَرَبِ الْكِتَابَةَ الْعَرَبِيَّةَ، وَكَانَ أُولَئِكَ الْعَرَبُ قَدْ تَعَلَّمُوهَا مِنْ عَرَبٍ قَبْلَهُمْ وَهُمْ بَنُو إِيَادٍ، كَانُوا بِهَا فِي زَمَانِ بُخْتَ نَصَّرَ حِينَ أَبَاحَ الْعِرَاقَ لِلْعَرَبِ، وَأَنْشَدُوا خَالِدًا قَوْلَ بَعْضِ إِيَادٍ يَمْتَدِحُ قَوْمَهُ: قَوْمِي إِيَادٌ لَوْ أَنَّهُمْ أُمَمُ أَوْ لَوْ أَقَامُوا فَتُهْزَلَ النَّعَمُ     قَوْمٌ لَهُمْ بَاحَةُ الْعِرَاقِ إِذَا سَارُوا جَمِيعًا وَاللَّوْحُ وَالْقَلَمُ ثُمَّ صَالَحَ خَالِدٌ أَهْلَ الْبَوَازِيجِ وَكَلْوَاذَى. قَالَ: ثُمَّ نَقَضَ أَهْلُ الْأَنْبَارِ وَمَنْ حَوْلَهُمْ عَهْدَهُمْ لَمَّا اضْطَرَبَتْ بَعْضُ الْأَحْوَالِ، وَلَمْ يَبْقَ عَلَى عَهْدِهِ سِوَى الْبَوَازِيجِ وَبَانِقْيَا. قَالَ سَيْفُ بْنُ عُمَرَ عَنْ عَبْدِ الْعَزِيزِ بْنِ سِيَاهٍ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ قَالَ: لَيْسَ لِأَحَدٍ مِنْ أَهْلِ السَّوَادِ عَقْدٌ قَبْلَ الْوَقْعَةِ إِلَّا بَنِي صَلُوبَا، وَهُمْ أَهْلُ الْحِيرَةِ وَكَلْوَاذَى وَقُرًى مِنْ قُرَى الْفُرَاتِ، حَتَّى غَدَرُوا، حَتَّى دُعُوا إِلَى الذِّمَّةِ بَعْدَمَا غَدَرُوا. وَقَالَ سَيْفٌ عَنْ مُحَمَّدِ بْنِ قَيْسٍ: قُلْتُ لِلشَّعْبِيِّ: أُخِذَ السَّوَادُ عَنْوَةً ؟ قَالَ: نَعَمْ، وَكُلُّ أَرْضٍ إِلَّا بَعْضَ الْقِلَاعِ وَالْحُصُونِ. قَالَ: بَعْضٌ صَالِحٌ وَبَعْضٌ غَالِبٌ. قُلْتُ: فَهَلْ لِأَهْلِ السَّوَادِ ذِمَّةٌ اعْتَقَدُوهَا قَبْلَ الْهَرَبِ ؟ قَالَ: لَا، وَلَكِنَّهُمْ لَمَّا دُعُوا وَرَضُوا بِالْخَرَاجِ، وَأُخِذَ مِنْهُمْ، صَارُوا ذِمَّةً. وَإِنَّمَا سُمِّيَ الْأَنْبَارُ لِأَنَّ أَهْرَاءَ الطَّعَامِ كَانَتْ بِهَا أَنَابِيرُ.

    ✧ Khālid's conquest of al-Anbār, and this expedition is called Dhāt al-ʿUyūn (the battle of the eyes). Khālid rode with his armies and marched until he reached al-Anbār. Over it was a man among the most intelligent of the Persians and the blackest in their own eyes, called Shīrzādh. Khālid surrounded it, and it had a moat with Arabs from their people around it, upon their religion, and the people of their land gathered with them. They prevented Khālid from reaching the moat, so he fought them hard. When the two parties faced each other, Khālid ordered his companions, and they shot them with arrows until they put out a thousand eyes from them. The people cried out: "The eyes of the people of al-Anbār are gone." So this expedition was called Dhāt al-ʿUyūn. Shīrzādh then corresponded with Khālid regarding peace, but Khālid stipulated conditions that Shīrzādh refused to accept. Khālid advanced to the moat and called for the worn-out camels of little value, and he slaughtered them until he filled the moat with them, and he and his companions crossed over them. When Shīrzādh saw that, he agreed to peace on the conditions Khālid had stipulated, and asked him to return him to his place of safety. Khālid fulfilled that for him, and Shīrzādh departed from al-Anbār, and Khālid took possession of it. He settled there and felt secure. The Companions learned Arabic writing from the Arabs who were there, and those Arabs had learned it from Arabs before them, namely Banū Iyād, who had been there in the time of Bukht Naṣṣar when he opened Iraq to the Arabs. They recited to Khālid the saying of one of Iyād praising his people: My people are Iyād, even if they were nations, or even if they stayed so that the cattle grew lean A people who have the courtyard of Iraq when they march all together, and the tablet and the pen Then Khālid made peace with the people of al-Bawāzīj and Kalwādhā. He said: Then the people of al-Anbār and those around them broke their treaty when some circumstances became unsettled, and none remained faithful to their treaty except al-Bawāzīj and Bāniqyā. Sayf b. ʿUmar said, from ʿAbd al-ʿAzīz b. Siyāh, from Ḥabīb b. Abī Thābit, who said: No one from the people of al-Sawād had a pact before the battle except Banū Ṣalūbā, and they are the people of al-Ḥīrah, Kalwādhā, and villages among the villages of the Euphrates, until they betrayed, until they were summoned to the protection agreement after they had betrayed. Sayf said, from Muḥammad b. Qays: I said to al-Shaʿbī: "Was al-Sawād taken by force?" He said: "Yes, and every land except some of the fortresses and strongholds." He said: "Some by peace and some by force." I said: "Do the people of al-Sawād have a protection agreement that they entered into before the flight?" He said: "No, but when they were summoned and accepted the land tax, and it was taken from them, they became protected people. Al-Anbār was named because the granaries of food were storehouses (anābīr) there."

32. Tarikh (al-Tabari) 1829No grade recorded

    وَقْعَةُ عَيْنِ التَّمْرِ  . لَمَّا اسْتَقَلَّ خَالِدٌ بِالْأَنْبَارِ اسْتَنَابَ عَلَيْهَا الزِّبْرِقَانَ بْنَ بَدْرٍ وَقَصَدَ عَيْنَ التَّمْرِ وَبِهَا يَوْمَئِذٍ مِهْرَانُ بْنُ بَهْرَامَ جُوبِينَ فِي جَمْعٍ عَظِيمٍ مِنَ الْعَجَمِ، وَحَوْلَهُمْ مِنَ الْأَعْرَابِ طَوَائِفُ مِنَ النَّمِرِ وَتَغْلِبَ وَإِيَادٍ وَمَنْ لَاقَاهُمْ، وَعَلَيْهِمْ عَقَّةُ بْنُ أَبِي عَقَّةَ، فَلَمَّا دَنَا خَالِدٌ، قَالَ عَقَّةُ لِمِهْرَانَ: إِنَّ الْعَرَبَ أَعْلَمُ بِقِتَالِ الْعَرَبِ، فَدَعْنَا وَخَالِدًا. فَقَالَ لَهُ: دُونَكُمْ وَإِيَّاهُمْ، وَإِنِ احْتَجْتُمْ إِلَيْنَا أَعَنَّاكُمْ. فَلَامَتِ الْعَجَمُ أَمِيرَهُمْ عَلَى هَذَا، فَقَالَ: دَعُوهُمْ، فَإِنْ غَلَبُوا خَالِدًا فَهُوَ لَكُمْ، وَإِنْ غُلِبُوا قَاتَلْنَا خَالِدًا وَقَدْ ضَعُفُوا وَنَحْنُ أَقْوِيَاءُ. فَاعْتَرَفُوا لَهُ بِفَضْلِ الرَّأْيِ عَلَيْهِمْ، وَسَارَ خَالِدٌ وَتَلَقَّاهُ عَقَّةُ، فَلَمَّا تَوَاجَهُوا قَالَ خَالِدٌ لِمُجَنِّبَتَيْهِ: احْفَظُوا مَكَانَكُمْ فَإِنِّي حَامِلٌ. وَأَمَرَ حُمَاتَهُ أَنْ يَكُونُوا مِنْ وَرَائِهِ، وَحَمَلَ عَلَى عَقَّةَ وَهُوَ يُسَوِّي الصُّفُوفَ، فَاحْتَضَنَهُ وَأَسَرَهُ، وَانْهَزَمَ جَيْشُ عَقَّةَ مِنْ غَيْرِ قِتَالٍ، فَأَكْثَرُوا فِيهِمُ الْأَسْرَ، وَقَصَدَ خَالِدٌ حِصْنَ عَيْنِ التَّمْرِ، فَلَمَّا بَلَغَ مِهْرَانَ هَزِيمَةُ عَقَّةَ وَجَيْشِهِ، نَزَلَ مِنَ الْحِصْنِ وَهَرَبَ وَتَرَكَهُ، وَرَجَعَتْ فُلَّالُ نَصَارَى الْأَعْرَابِ إِلَى الْحِصْنِ، فَوَجَدُوهُ مَفْتُوحًا فَدَخَلُوهُ وَاحْتَمَوْا بِهِ، فَجَاءَ خَالِدٌ فَأَحَاطَ بِهِ، وَحَاصَرَهُمْ أَشَدَّ الْحِصَارِ، فَلَمَّا رَأَوْا ذَلِكَ سَأَلُوهُ الصُّلْحَ، فَأَبَى إِلَّا أَنْ يَنْزِلُوا عَلَى حُكْمِهِ، فَنَزَلُوا عَلَى حُكْمِ خَالِدٍ، فَجُعِلُوا فِي السَّلَاسِلِ وَتَسَلَّمَ الْحِصْنَ، ثُمَّ أَمَرَ فَضُرِبَتْ عُنُقُ عَقَّةَ، وَمَنْ كَانَ أُسِرَ مَعَهُ، وَالَّذِينَ نَزَلُوا عَلَى حُكْمِهِ أَيْضًا أَجْمَعِينَ، وَغَنِمَ جَمِيعَ مَا كَانَ فِي ذَلِكَ الْحِصْنِ، وَوَجَدَ فِي الْكَنِيسَةِ الَّتِي بِهِ أَرْبَعِينَ غُلَامًا يَتَعَلَّمُونَ الْإِنْجِيلَ، وَعَلَيْهِمْ بَابٌ مُغْلَقٌ، فَكَسَرَهُ خَالِدٌ وَفَرَّقَهُمْ فِي الْأُمَرَاءِ وَأَهْلِ الْغَنَاءِ، وَكَانَ فِيهِمْ حُمْرَانُ، صَارَ إِلَى عُثْمَانَ بْنِ عَفَّانَ مِنَ الْخُمُسِ، وَمِنْهُمْ سِيرِينُ وَالِدُ مُحَمَّدِ بْنِ سِيرِينَ، أَخَذَهُ أَنَسُ بْنُ مَالِكٍ، وَجَمَاعَةٌ آخَرُونَ مِنَ الْمَوَالِي الْمَشَاهِيرِ أَرَادَ اللَّهُ بِهِمْ وَبِذَرَارِيِّهِمْ خَيْرًا. وَلَمَّا قَدِمَ الْوَلِيدُ بْنُ عُقْبَةَ عَلَى الصِّدِّيقِ بِالْخُمُسِ رَدَّهُ الصِّدِّيقُ إِلَى عِيَاضِ بْنِ غَنْمٍ مَدَدًا لَهُ وَهُوَ مُحَاصِرٌ دُومَةَ الْجَنْدَلِ، فَلَمَّا قَدِمَ عَلَيْهِ وَجَدَهُ فِي نَاحِيَةٍ مِنَ الْعِرَاقِ يُحَاصِرُ قَوْمًا وَهُمْ قَدْ أَخَذُوا عَلَيْهِ الطُّرُقَ، فَهُوَ مَحْصُورٌ أَيْضًا، فَقَالَ عِيَاضٌ لِلْوَلِيدِ: إِنَّ بَعْضَ الرَّأْيِ خَيْرٌ مِنْ جَيْشٍ كَثِيفٍ، مَاذَا تَرَى فِيمَا نَحْنُ فِيهِ ؟ فَقَالَ لَهُ الْوَلِيدُ: اكْتُبْ إِلَى خَالِدٍ يُمِدُّكَ بِجَيْشٍ مِنْ عِنْدِهِ. فَكَتَبَ إِلَيْهِ يَسْتَمِدُّهُ فَقَدِمَ كِتَابُهُ عَلَى خَالِدٍ غِبَّ وَقْعَةِ عَيْنِ التَّمْرِ وَهُوَ يَسْتَغِيثُ بِهِ، فَكَتَبَ إِلَيْهِ: مِنْ خَالِدٍ إِلَى عِيَاضٍ، إِيَّاكَ أُرِيدُ لَبِّثْ قَلِيلًا تَأْتِكَ الْحَلَائِبُ يَحْمِلْنَ آسَادًا عَلَيْهَا الْقَاشِبُ كَتَائِبٌ تَتْبَعُهَا كَتَائِبُ

    ✧ The Battle of ʿAyn al-Tamr. When Khālid took full possession of al-Anbār, he appointed al-Zibriqān b. Badr as his deputy over it and headed for ʿAyn al-Tamr. There at that time was Mihrān b. Bahrām Jūbīn with a great gathering of Persians, and around them were groups of Bedouin Arabs from Namir, Taghlib, and Iyād and those who joined them, commanded by ʿAqqah b. Abī ʿAqqah. When Khālid drew near, ʿAqqah said to Mihrān, "The Arabs know best how to fight the Arabs, so leave us to deal with Khālid." Mihrān replied, "You take charge of facing them, and if you need us we will help you." The Persians blamed their commander for this, but he said, "Leave them. If they defeat Khālid, that is in your favor; if they are defeated, we will fight Khālid after they have been weakened, while we are strong." They acknowledged his superior judgment. Khālid advanced, and ʿAqqah went out to meet him. When they faced each other, Khālid said to his two flanking wings, "Hold your positions, for I am charging." He ordered his champions to be behind him, then charged at ʿAqqah while he was straightening the ranks. He seized him and took him captive, and ʿAqqah's army fled without fighting. They took many of them prisoner. Khālid then headed for the fortress of ʿAyn al-Tamr. When news of the defeat of ʿAqqah and his army reached Mihrān, he came down from the fortress and fled, abandoning it. The remnants of the Christian Bedouin Arabs returned to the fortress, found it open, entered it, and fortified themselves inside. Khālid arrived, surrounded it, and besieged them with a severe siege. When they saw that, they asked him for peace, but he refused unless they surrendered to his judgment. So they surrendered to Khālid's judgment. They were put in chains, and he took possession of the fortress. Then he ordered that the neck of ʿAqqah and all those captured with him be struck, along with all those who had surrendered to his judgment. He took as booty everything in that fortress. He found in the church there forty youths who were learning the Gospel, with a locked door upon them. Khālid broke it open and distributed them among the commanders and men of merit. Among them was Ḥumrān, who came to ʿUthmān b. ʿAffān from the fifth share. Among them was Sīrīn, the father of Muḥammad b. Sīrīn, whom Anas b. Mālik took, along with a group of other famous mawālī for whom God willed good, for them and their descendants. When al-Walīd b. ʿUqbah came to al-Ṣiddīq with the fifth share, al-Ṣiddīq sent him back to ʿIyāḍ b. Ghanm as reinforcement for him while he was besieging Dūmat al-Jandal. When he arrived, he found him in a region of Iraq besieging a people who had cut off the roads against him, so he was also under siege. ʿIyāḍ said to al-Walīd, "Sometimes judgment is better than a large army. What do you think about our situation?" Al-Walīd replied, "Write to Khālid to send you an army from his forces." So he wrote to him requesting reinforcement. His letter reached Khālid after the battle of ʿAyn al-Tamr, while he was seeking help from him. Khālid wrote back to him: 'From Khālid to ʿIyāḍ, it is you I intend: Wait a little; the milch-camels will come to you, carrying lions upon them, clad in armor, Battalions followed by battalions.'

33. Tarikh (al-Tabari) 1830No grade recorded

    خَبَرُ دُومَةِ الْجَنْدَلِ  . لَمَّا فَرَغَ خَالِدٌ مِنْ عَيْنِ التَّمْرِ قَصَدَ إِلَى دُومَةِ الْجَنْدَلِ وَاسْتَخْلَفَ عَلَى عَيْنِ التَّمْرِ عُوَيْمِرَ بْنَ الْكَاهِنِ الْأَسْلَمِيَّ، فَلَمَّا سَمِعَ أَهْلُ دُومَةِ الْجَنْدَلِ بِمَسِيرِهِ إِلَيْهِمْ، بَعَثُوا إِلَى أَحْزَابِهِمْ مِنْ بَهْرَاءَ وَتَنُوخَ وَكَلْبٍ وَغَسَّانَ وَالضَّجَاعِمِ، فَأَقْبَلُوا إِلَيْهِمْ وَعَلَى غَسَّانَ وَتَنُوخَ ابْنُ الْأَيْهَمِ، وَعَلَى الضَّجَاعِمِ ابْنُ الْحِدْرِجَانِ، وَجِمَاعُ النَّاسِ بِدُومَةَ إِلَى رَجُلَيْنِ ; أُكَيْدِرِ بْنِ عَبْدِ الْمَلِكِ، وَالْجُودِيِّ بْنِ رَبِيعَةَ، فَاخْتَلَفَا، فَقَالَ أُكَيْدِرٌ: أَنَا أَعْلَمُ النَّاسِ بِخَالِدٍ، لَا أَحَدَ أَيْمَنُ طَائِرًا مِنْهُ فِي حَرْبٍ وَلَا أَحَدُّ مِنْهُ، وَلَا يَرَى وَجْهَ خَالِدٍ قَوْمٌ أَبَدًا ; قَلُّوا أَمْ كَثُرُوا إِلَّا انْهَزَمُوا عَنْهُ، فَأَطِيعُونِي وَصَالِحُوا الْقَوْمَ. فَأَبَوْا عَلَيْهِ، فَقَالَ: لَنْ أُمَالِئَكُمْ عَلَى حَرْبِ خَالِدٍ. وَفَارَقَهُمْ، فَبَعَثَ إِلَيْهِ خَالِدٌ عَاصِمَ بْنَ عَمْرٍو فَعَارَضَهُ فَأَخَذَهُ، فَلَمَّا أَتَى بِهِ خَالِدًا أَمَرَ فَضُرِبَتْ عُنُقُهُ وَأَخَذَ مَا كَانَ مَعَهُ، ثُمَّ تَوَاجَهَ خَالِدٌ وَأَهْلُ دُومَةِ الْجَنْدَلِ وَعَلَيْهِمُ الْجُودِيُّ بْنُ رَبِيعَةَ، وَكُلُّ قَبِيلَةٍ مَعَ أَمِيرِهَا مِنَ الْأَعْرَابِ، وَجَعَلَ خَالِدٌ دُومَةَ بَيْنَهُ وَبَيْنَ جَيْشِ عِيَاضِ بْنِ غَنْمٍ، وَافْتَرَقَ جَيْشُ الْأَعْرَابِ فِرْقَتَيْنِ ; فِرْقَةً نَحْوَ خَالِدٍ، وَفِرْقَةً نَحْوَ عِيَاضٍ، وَحَمَلَ خَالِدٌ عَلَى مَنْ قِبَلَهُ، وَحَمَلَ عِيَاضٌ عَلَى أُولَئِكَ، فَأَسَرَ خَالِدٌ الْجُودِيَّ، وَأَسَرَ الْأَقْرَعُ بْنُ حَابِسٍ وَدِيعَةَ، وَفَّرَتِ الْأَعْرَابُ إِلَى الْحِصْنِ، فَمَلَأُوهُ وَبَقِيَ مِنْهُمْ خَلْقٌ ضَاقَ عَنْهُمْ، فَعَطَفَتْ بَنُو تَمِيمٍ عَلَى مَنْ هُوَ خَارِجَ الْحِصْنِ فَأَعْطَوْهُمْ مِيرَةً، فَنَجَا بَعْضُهُمْ، وَجَاءَ خَالِدٌ فَضَرَبَ أَعْنَاقَ مَنْ وَجَدَهُ خَارِجَ الْحِصْنِ، وَأَمَرَ بِضَرْبِ عُنُقِ الْجُودِيِّ وَمَنْ كَانَ مَعَهُ مِنَ الْأُسَارَى، إِلَّا أُسَارَى بَنِي كَلْبٍ ; فَإِنَّ عَاصِمَ بْنَ عَمْرٍو وَالْأَقْرَعَ بْنَ حَابِسٍ وَبَنِي تَمِيمٍ أَجَارُوهُمْ، فَقَالَ لَهُمْ خَالِدٌ: مَا لِي وَلَكُمْ، أَتَحْفَظُونَ أَمْرَ الْجَاهِلِيَّةِ وَتُضَيِّعُونَ أَمْرَ الْإِسْلَامِ ؟ ! فَقَالَ لَهُ عَاصِمُ بْنُ عَمْرٍو: أَتَحْسُدُونَهُمُ الْعَافِيَةَ وَتُحَوِّزُونَهُمْ إِلَى الشَّيْطَانِ. ثُمَّ أَطَافَ خَالِدٌ بِالْبَابِ فَلَمْ يَزَلْ عَنْهُ حَتَّى اقْتَلَعَهُ، وَاقْتَحَمُوا الْحِصْنَ فَقَتَلُوا مَنْ فِيهِ مِنَ الْمُقَاتِلَةِ، وَسَبَوُا الذَّرَارِيَّ، فَتَبَايَعُوهُمْ بَيْنَهُمْ فِيمَنْ يَزِيدُ، وَاشْتَرَى خَالِدٌ يَوْمَئِذٍ ابْنَةَ الْجُودِيِّ، وَكَانَتْ مَوْصُوفَةً بِالْجَمَالِ، وَأَقَامَ بِدُومَةِ الْجَنْدَلِ، وَرَدَّ الْأَقْرَعَ إِلَى الْأَنْبَارِ، ثُمَّ رَجَعَ خَالِدٌ إِلَى الْحِيرَةِ، فَتَلَقَّاهُ أَهْلُهَا مِنْ أَهْلِ الْأَرْضِ بِالتَّقْلِيسِ، فَسَمِعَ رَجُلًا مِنْهُمْ يَقُولُ لِصَاحِبِهِ: مُرَّ بِنَا فَهَذَا يَوْمٌ فَرِحَ الشَّرُّ.

    ✧ The report of Dūmat al-Jandal. When Khālid had finished with ʿAyn al-Tamr, he set out for Dūmat al-Jandal, appointing ʿUwaymir b. al-Kāhin al-Aslamī as his deputy over ʿAyn al-Tamr. When the people of Dūmat al-Jandal heard of his march toward them, they sent to their confederates among Bahrāʾ, Tanūkh, Kalb, Ghassān, and al-Ḍajāʿim, and they came to them. Ibn al-Ayham was over Ghassān and Tanūkh, and Ibn al-Ḥidrijān over al-Ḍajāʿim. The people at Dūmah had assembled around two men: Ukaydir b. ʿAbd al-Malik and al-Jūdī b. Rabīʿah, and the two disagreed. Ukaydir said, "I know Khālid better than anyone. No one has a luckier omen than he in war, and no one is more resolute. No people, whether few or many, ever see Khālid's face but they are routed before him. So obey me and make peace with the people." They refused him, and he said, "I will not join you in warring against Khālid." He left them. Khālid sent ʿĀṣim b. ʿAmr against him; he intercepted him and took him. When he was brought to Khālid, he ordered that his neck be struck, and he took what was with him. Then Khālid and the people of Dūmat al-Jandal faced each other, with al-Jūdī b. Rabīʿah over them, each tribe with its chief from the Arabs. Khālid placed Dūmah between himself and the army of ʿIyāḍ b. Ghanm. The army of the Arabs split into two groups: one toward Khālid and one toward ʿIyāḍ. Khālid charged those before him, and ʿIyāḍ charged the others. Khālid captured al-Jūdī, and al-Aqraʿ b. Ḥābis captured Wadīʿah. The Arabs fled to the fortress and filled it, and a number of them remained for whom it was too narrow. The Banū Tamīm turned to those outside the fortress and gave them provisions, so some of them escaped. Khālid came and struck the necks of those he found outside the fortress, and he ordered that the neck of al-Jūdī and those captives with him be struck, except for the captives of the Banū Kalb, because ʿĀṣim b. ʿAmr, al-Aqraʿ b. Ḥābis, and the Banū Tamīm granted them protection. Khālid said to them, "What is it with me and you? Do you preserve the custom of the Jāhiliyyah and neglect the command of Islam?!" ʿĀṣim b. ʿAmr said to him, "Do you envy them safety and drive them into Satan's hands?" Then Khālid surrounded the gate and did not leave it until he tore it out. They stormed the fortress and killed the fighting men in it, and took the offspring captive. They sold them among themselves to the highest bidder. On that day, Khālid bought the daughter of al-Jūdī, who was described as beautiful, and he stayed at Dūmat al-Jandal. He sent al-Aqraʿ back to al-Anbār. Then Khālid returned to al-Ḥīrah, and its people met him from the land with drumming and clapping. He heard a man among them say to his companion, "Pass us by, for this is a day on which evil rejoices."

34. Tarikh (al-Tabari) 1831No grade recorded

    خَبَرُ وَقْعَتَيِ الْحُصَيْدِ وَالْمُصَيَّخِ  . قَالَ سَيْفٌ عَنْ مُحَمَّدٍ وَطَلْحَةَ وَالْمُهْلَّبِ، قَالُوا: وَقَدْ كَانَ خَالِدٌ أَقَامَ بِدُومَةِ الْجَنْدَلِ، فَظَنَّ الْأَعَاجِمُ بِهِ، وَكَاتَبُوا عَرَبَ الْجَزِيرَةِ، فَاجْتَمَعُوا لِحَرْبِهِ، وَقَصَدُوا الْأَنْبَارَ يُرِيدُونَ انْتِزَاعَهَا مِنَ الزِّبْرِقَانِ، وَهُوَ نَائِبُ خَالِدٍ عَلَيْهَا، فَلَمَّا بَلَغَ ذَلِكَ الزِّبْرِقَانَ كَتَبَ إِلَى الْقَعْقَاعِ بْنِ عَمْرٍو نَائِبِ خَالِدٍ عَلَى لْحِيرَةِ، فَبَعَثَ الْقَعْقَاعُ أَعْبَدَ بْنَ فَدَكِيٍّ السَّعْدِيَّ، وَأَمَرَهُ بِالْحُصَيْدِ، وَبَعَثَ عُرْوَةَ بْنَ الْجَعْدِ الْبَارِقِيَّ وَأَمَرَهُ بِالْخَنَافِسِ، وَرَجَعَ خَالِدٌ مِنْ دُومَةَ إِلَى الْحِيرَةِ وَهُوَ عَازِمٌ عَلَى مُصَادَمَةِ أَهْلِ الْمَدَائِنِ مَحَلَّةِ كِسْرَى، لَكِنَّهُ يَكْرَهُ أَنْ يَفْعَلَ ذَلِكَ بِغَيْرِ إِذَنْ أَبِي بَكْرٍ الصِّدِّيقِ، وَشَغَلَهُ مَا قَدِ اجْتَمَعَ مِنْ جُيُوشِ الْأَعَاجِمِ مَعَ نَصَارَى الْأَعْرَابِ يُرِيدُونَ حَرْبَهُ، فَبَعَثَ الْقَعْقَاعَ بْنَ عَمْرٍو أَمِيرًا عَلَى النَّاسِ، فَالْتَقَوْا بِمَكَانٍ يُقَالُ لَهُ: الْحُصَيْدُ، وَعَلَى الْعَجَمِ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ: رُوزَبَهْ. وَأَمَدَّهُ أَمِيرٌ آخَرُ يُقَالُ لَهُ: زَرْمِهْرُ. فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَهُزِمَ الْمُشْرِكُونَ، فَقَتَلَ مِنْهُمُ الْمُسْلِمُونَ خَلْقًا كَثِيرًا، وَقَتَلَ الْقَعْقَاعُ بِيَدِهِ زَرْمِهْرَ، وَقَتَلَ رَجُلٌ يُقَالُ لَهُ: عِصْمَةُ بْنُ عَبْدِ اللَّهِ الضَّبِّيُّ رُوزَبَهْ. وَغَنِمَ الْمُسْلِمُونَ شَيْئًا كَثِيرًا، وَهَرَبَ مَنْ هَرَبَ مِنَ الْعَجَمِ، فَلَجَأُوا إِلَى مَكَانٍ يُقَالُ لَهُ: خَنَافِسُ. فَسَارَ إِلَيْهِمْ أَبُو لَيْلَى بْنُ فَدَكِيٍّ السَّعْدِيُّ. وقعة مصيخ بني الرشاء فَلَمَّا أَحَسُّوا بِذَلِكَ سَارُوا إِلَى الْمُصَيَّخِ، فَلَمَّا اسْتَقَرُّوا بِهَا بِمَنْ مَعَهُمْ مِنَ الْأَعَاجِمِ وَالْأَعْرَابِ قَصَدَهُمْ خَالِدُ بْنُ الْوَلِيدِ بِمَنْ مَعَهُ مِنَ الْجُنُودِ، وَقَسَّمَ الْجَيْشَ ثَلَاثَ فِرَقٍ، وَأَغَارَ عَلَيْهِمْ لَيْلًا وَهُمْ نَائِمُونَ فَأَنَامَهُمْ، وَلَمْ يُفْلِتْ مِنْهُمْ إِلَّا الْيَسِيرُ، فَمَا شُبِّهُوا إِلَّا بِغَنَمٍ مُصَرَّعَةٍ. وَقَدْ رَوَى ابْنُ جَرِيرٍ عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ: انْتَهَيْنَا فِي هَذِهِ الْغَارَةِ إِلَى رَجُلٍ يُقَالُ لَهُ: حُرْقُوصُ بْنُ النُّعْمَانِ النَّمَرِيُّ. وَحَوْلَهُ بَنُوهُ وَبَنَاتُهُ وَامْرَأَتُهُ، وَقَدْ وَضَعَ لَهُمْ جَفْنَةً مِنْ خَمْرٍ وَهُمْ يَقُولُونَ: لَا أَحَدَ يَشْرَبُ هَذِهِ السَّاعَةَ، وَهَذِهِ جُيُوشُ خَالِدٍ قَدْ أَقْبَلَتْ ؟ ! فَقَالَ لَهُمُ: اشْرَبُوا شُرْبَ وَدَاعٍ، فَمَا أَرَى أَنْ تَشْرَبُوا خَمْرًا بَعْدَهَا فَشَرِبُوا وَجَعَلَ يَقُولُ: أَلَا فَاسْقِيَانِي قَبْلَ ثَائِرَةِ الْفَجْرِ لَعَلَّ مَنَايَانَا قَرِيبٌ وَلَا نَدْرِي الْقَصِيدَةَ إِلَى آخِرِهَا. قَالَ: فَهَجَمَ النَّاسُ عَلَيْهِ، فَضَرَبَ رَجُلٌ رَأْسَهُ، فَإِذَا هُوَ فِي جَفْنَتِهِ، وَأُخِذَتْ بَنُوهُ وَبَنَاتُهُ وَامْرَأَتُهُ. وَقَدْ قُتِلَ فِي هَذِهِ الْمَعْرَكَةِ رَجُلَانِ كَانَا قَدْ أَسْلَمَا وَمَعَهُمَا كِتَابٌ مِنَ الصِّدِّيقِ بِالْأَمَانِ، وَلَمْ يَعْلَمْ بِذَلِكَ الْمُسْلِمُونَ، وَهُمَا عَبْدُ الْعُزَّى بْنُ أَبِي رِهْمِ بْنِ قِرْوَاشٍ، قَتَلَهُ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ، وَالْآخَرُ لَبِيدُ بْنُ جَرِيرٍ قَتَلَهُ بَعْضُ الْمُسْلِمِينَ، فَلَمَّا بَلَغَ خَبَرُهُمَا الصِّدِّيقَ وَدَاهُمَا، وَبَعَثَ بِالْوَصَاةِ بِأَوْلَادِهِمَا، وَتَكَلَّمَ عُمَرُ بْنُ الْخِطَابِ فِي خَالِدٍ بِسَبَبِهِمَا، كَمَا تَكَلَّمَ فِيهِ بِسَبَبِ مَالِكِ بْنِ نُوَيْرَةَ، فَقَالَ لَهُ الصِّدِّيقُ: كَذَلِكَ يَلْقَى مَنْ سَاكَنَ أَهْلَ الْحَرْبِ فِي دِيَارِهِمْ. أَيِ: الذَّنْبُ لَهُمَا فِي مُجَاوَرَتِهِمَا الْمُشْرِكِينَ. وَهَذَا كَمَا فِي الْحَدِيثِ: أَنَا بَرِيءٌ مِنْ كُلِّ مَنْ سَاكَنَ الْمُشْرِكَ فِي دَارِهِ. وَفِي الْحَدِيثِ الْآخَرِ: لَا تَتَرَاءَى نَارُهُمَا. أَيْ لَا يَجْتَمِعُ الْمُسْلِمُونَ وَالْمُشْرِكُونَ فِي مَحَلَّةٍ وَاحِدَةٍ.

    ✧ The report of the two battles of al-Ḥuṣayd and al-Muṣayyakh. Sayf said, on the authority of Muḥammad, Ṭalḥah, and al-Muhallab, they said: Khālid had stayed at Dūmat al-Jandal, and the Persians suspected him. They corresponded with the Arabs of the Jazīrah, and they gathered to fight him and headed for al-Anbār, intending to seize it from al-Zibriqān, who was Khālid's deputy over it. When that reached al-Zibriqān, he wrote to al-Qaʿqāʿ b. ʿAmr, Khālid's deputy over al-Ḥīrah. Al-Qaʿqāʿ sent Aʿbad b. Fadakī al-Saʿdī and ordered him to al-Ḥuṣayd, and he sent ʿUrwah b. al-Jaʿd al-Bāriqī and ordered him to al-Khanāfis. Khālid returned from Dūmah to al-Ḥīrah, resolved to clash with the people of al-Madāʾin, the seat of Kisrā, but he disliked doing that without the permission of Abū Bakr al-Ṣiddīq. He was occupied by the armies of the Persians that had gathered with the Christians of the Bedouin Arabs, wanting to fight him. He sent al-Qaʿqāʿ b. ʿAmr as commander over the people, and they met at a place called al-Ḥuṣayd. Over the Persians was a man of theirs called Rūzbah, and another commander called Zarmihr reinforced him. They fought a fierce battle, and the polytheists were routed. The Muslims killed many of them, al-Qaʿqāʿ killed Zarmihr with his own hand, and a man called ʿIṣmah b. ʿAbd Allāh al-Ḍabbī killed Rūzbah. The Muslims took much booty, and those of the Persians who fled escaped and took refuge in a place called Khanāfis. Abū Laylā b. Fadakī al-Saʿdī marched against them. The battle of Muṣayyakh Banī al-Rishāʾ When they sensed that, they marched to al-Muṣayyakh. When they had settled there with those with them of Persians and Bedouin Arabs, Khālid b. al-Walīd made for them with the troops he had. He divided the army into three detachments and raided them at night while they were sleeping, putting them to rest. None of them escaped except a few, and they were likened only to sheep struck down. Ibn Jarīr related on the authority of ʿAdī b. Ḥātim, who said: In this raid we came upon a man called Ḥurqūṣ b. al-Nuʿmān al-Namarī, with his sons, daughters, and wife around him. He had set a bowl of wine before them, and they were saying, "Will no one drink this at this hour, when the armies of Khālid have already advanced?!" He said to them, "Drink the drink of one bidding farewell, for I do not think you will drink wine after it." So they drank, and he began to say: Indeed, give me to drink before the outbreak of dawn, Perhaps our deaths are near, and we do not know—the ode to its end. He said: The people fell upon him, and a man struck his head, and there he was in his bowl. His sons, daughters, and wife were taken. In this battle two men were killed who had embraced Islam and had with them a letter from al-Ṣiddīq granting safe-conduct, but the Muslims did not know that. They were ʿAbd al-ʿUzzā b. Abī Rihm b. Qirwāsh, whom Jarīr b. ʿAbd Allāh al-Bajalī killed, and the other Labīd b. Jarīr, whom one of the Muslims killed. When their news reached al-Ṣiddīq, he paid their blood money, sent instructions concerning their children, and ʿUmar b. al-Khaṭṭāb spoke against Khālid because of them, just as he had spoken against him because of Mālik b. Nuwayrah. Al-Ṣiddīq said to him, "Thus does one meet who dwells with the people of war in their lands," that is, the sin was theirs for living next to the polytheists. This is as in the ḥadīth: "I am innocent of everyone who dwells with a polytheist in his abode." And in the other ḥadīth: "Their fires shall not be visible to one another," that is, Muslims and polytheists shall not gather in one district.

35. Tarikh (al-Tabari) 1832No grade recorded

    [الثَّنِيُّ وَالزُّمَيْلُ]   ثُمَّ خَرَجَ خَالِدٌ مِنَ الْمُصَيَّخِ، فَبَدَأَ بِالثَّنِيِّ، فَبَيَّتَ أَهْلَهُ وَسَبَى، وَبَعَثَ بِخُمْسِ اللَّهِ إِلَى أَبِي بَكْرٍ، فَاشْتَرَى عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ الصَّهْبَاءَ ابْنَةَ رَبِيعَةَ بْنِ بُجَيْرٍ، فَاتَّخَذَهَا فَوَلَدَتْ لَهُ عَمْرًا وَرُقَيَّةَ. وَكَانَ خَالِدٌ قَدْ بَعَثَ بِالْمُثَنَّى إِلَى الْعِرَاقِ، فَأَغَارَ عَلَى سُوقٍ فِيهَا جَمْعٌ لِقُضَاعَةَ، وَهِيَ مَكَانَ بَغْدَادَ الْيَوْمَ وَطَعَنَ خَالِدٌ فِي الْبَرِّ، وَأَرَادَ أَنْ يَمْضِيَ مِنْ قُرَاقِرَ إِلَى سَوَاءٍ، وَهُمَا مَاءَانِ لِكَلْبٍ، فَخَافَ الضَّلَالَ، فَدَلُّوهُ عَلَى رَافِعِ بْنِ عَمْرٍو الطَّائِيِّ، وَكَانَ هَادِيًا، فَقَالَ لِخَالِدٍ: إِنَّ الرَّاكِبَ الْمُنْفَرِدَ لَيَخَافُ عَلَى نَفْسِهِ فِي هَذِهِ الْمَفَازَةِ، وَمَا يَسْلُكُهَا إِلَّا مَغْرُورٌ، وَأَنْتَ مَعَكَ أَثْقَالٌ، فَقَالَ: لَا بُدَّ أَنْ أَسْلُكَهَا، فَقَالَ رَافِعٌ: مَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُصَيِّرَ أُذُنَ رَاحِلَتِهِ عَلَى مَاءٍ فَلْيَفْعَلْ، ثُمَّ قَالَ: ابْغِنِي عِشْرِينَ جَزُورًا عِظَامًا سِمَانًا، فَأَتَى بِهَا فَأَظْمَأَهُنَّ حَتَّى أَجْهَدَهُنَّ عَطَشًا، ثُمَّ سَقَاهُنَّ مِنَ الْمَاءِ حَتَّى أَرْوَاهُنَّ، ثُمَّ قَطَعَ مَشَافِرَهُنَّ، ثُمَّ جَمَعَهُنَّ حَتَّى لَا يَحْتَرِزْنَ فَيَفْسَدُ الْمَاءُ فِي أَجْوَافَهُنَّ، ثُمَّ قَالَ لِخَالِدٍ: سِرْ، فَسَارَ فَكُلَّمَا نَزَلُوا نَحَرَ مِنْ تِلْكَ الْجَزُورِ أَرْبَعًا فَأَخَذَ مَا فِي بُطُونِهِنَّ مِنَ الْمَاءِ فَسَقَاهُ الْخَيْلَ وَشَرِبَ النَّاسُ مِمَّا تَزَوَّدُوا، حَتَّى إِذَا كَانَ صَبِيحَةَ الْيَوْمِ السَّادِسِ نَحَرَ الْجُزُرَ كُلَّهَا قَالَ خَالِدٌ لِرَافِعٍ: وَيْحَكَ مَا عِنْدَكَ؟ قَالَ: أَدْرَكْتُ الرِّيَّ إِنْ شَاءَ اللَّهُ. وَكَانَ رَافِعٌ يَوْمَئِذٍ أَرْمَدَ، فَقَالَ: انْظُرُوا، هَلْ تَرَوْنَ شَجَرَ عَوْسَجٍ عَلَى ظَهْرِ الطَّرِيقِ؟ قَالُوا: لَا، قَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، قَدْ وَاللَّهِ إِذَنْ هَلَكْتُ وَأَهْلَكْتُ، لَا أَبَا لَكُمُ انْظُرُوا، فَمَا زَوَالُ يَطْلُبُونَهَا حَتَّى رَأَوْهَا، فَقَالَ: الْتَمِسُوا قُرْبَهَا مَاءً، فَنَظَرُوا فَوَجَدُوا عَيْنًا فَشَرِبُوا وَارْتَوَوْا، فَقَالَ رَافِعٌ: مَا سَلَكْتُهَا قَطُّ إِلَّا مَعَ أَبِي وَأَنَا غُلَامٌ، فَقَالَ بَعْضُ الْمُسْلِمِينَ فِي ذَلِكَ ارْتِجَازًا: لِلَّهِ دَرُّ خَالِدٍ أَنَّى اهْتَدَى فِي زَمَنِ قُرَاقِرَ إِلَى سُوَى     خَمْسًا إِذَا مَا سَارَهُ الْجَيْشُ بَكَى مَا سَارَهَا قَبْلَكَ إِنْسَانٌ أَرَى     عِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى قَالَ: فَأَغَارَ خَالِدٌ عَلَى نَاسٍ مِنْ ثَعْلَبٍ وَبَهْرَا وَعَلَى غَسَّانَ.

    ✧ [Al-Thaniyy and al-Zumayl] Then Khālid departed from al-Muṣayyakh, and he began with al-Thaniyy, and he fell upon its people by night and took captives, and he sent a fifth of God's share to Abū Bakr. Then ʿAlī b. Abī Ṭālib ؓ purchased al-Ṣahbāʾ, daughter of Rabīʿah b. Bujayr, and took her as a concubine, and she bore him ʿAmr and Ruqayyah. Khālid had previously sent al-Muthannā to Iraq, and he raided a market in which there was a gathering of Quḍāʿah, and that is the location of Baghdad today. And Khālid struck out into the desert, intending to proceed from Qurāqir to Suwā, and they are two watering places belonging to Kalb. He feared losing the way, so they directed him to Rāfiʿ b. ʿAmr al-Ṭāʾī, who was a guide. He said to Khālid: "A lone rider fears for himself in this desolate waste, and none traverses it except one who is beguiled, and you have with you the baggage train." Khālid said: "I must traverse it." Rāfiʿ said: "Whoever of you can make the ear of his mount reach water, let him do so." Then he said: "Find me twenty huge, fat camels." They were brought to him, and he kept them thirsty until thirst had exhausted them. Then he gave them water to drink until they were fully watered. Then he cut their lips and gathered them together so that they would not chew their cud, lest the water spoil in their bellies. Then he said to Khālid: "Set out." So he set out, and whenever they halted, he slaughtered four of those camels, took the water from their bellies, and gave it to the horses to drink, and the people drank from what they had carried with them. When it was the morning of the sixth day, he slaughtered all the remaining camels. Khālid said to Rāfiʿ: "Woe to you, what do you have?" He said: "I have attained the watering place, if God wills." Rāfiʿ had sore eyes on that day, and he said: "Look, do you see a boxthorn tree on the edge of the road?" They said: "No." He said: "Indeed we belong to God and to Him we return. By God, then I have perished and caused you to perish. May you be without a father! Look." They did not cease searching for it until they saw it. He said: "Seek water near it." They looked and found a spring, so they drank and were satisfied. Rāfiʿ said: "I have never traversed it except with my father when I was a boy." One of the Muslims said in rajaz verse about that: For God is the excellence of Khālid, how he found the way In the time of Qurāqir to Suwā, five days when the army traversed it it wept; No human before you, I think, has ever traversed it; At morning the people praise the night journey. He said: Then Khālid raided some people of Thaʿlab and Bahrāʾ and Ghassān.

36. Tarikh (al-Tabari) 1833No grade recorded

    وَقْعَةُ الْفِرَاضِ  . ثُمَّ سَارَ خَالِدٌ بِمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ إِلَى وَقْعَةِ الْفِرَاضِ وَهِيَ تُخُومُ الشَّامِ وَالْعِرَاقِ وَالْجَزِيرَةِ، فَأَقَامَ هُنَالِكَ شَهْرَ رَمَضَانَ مُفْطِرًا ; لِشُغْلِهِ بِالْأَعْدَاءِ، وَلَمَّا بَلَغَ الرُّومَ أَمْرُ خَالِدٍ وَمَصِيرُهُ إِلَى قُرْبِ بِلَادِهِمْ، حَمُوا وَغَضِبُوا وَجَمَعُوا جُمُوعًا كَثِيرَةً، وَاسْتَمَدُّوا تَغْلِبَ وَإِيَادًا وَالنَّمِرَ، ثُمَّ نَاهَدُوا خَالِدًا، فَحَالَتِ الْفُرَاتُ بَيْنَهُمْ، فَقَالَتِ الرُّومُ لِخَالِدٍ: اعْبُرْ إِلَيْنَا. وَقَالَ خَالِدٌ لِلرُّومِ: بَلِ اعْبُرُوا أَنْتُمْ. فَعَبَرَتِ الرُّومُ إِلَيْهِمْ، وَذَلِكَ لِلنِّصْفِ مِنْ ذِي الْقِعْدَةِ سَنَةَ ثِنْتَيْ عَشْرَةَ، فَاقْتَتَلُوا هُنَالِكَ قِتَالًا عَظِيمًا بَلِيغًا، ثُمَّ هَزَمَ اللَّهُ جُمُوعَ الرُّومِ، وَتَمَكَّنَ الْمُسْلِمُونَ مِنْ أَقْفَائِهِمْ، فَقُتِلَ فِي هَذِهِ الْمَعْرَكَةِ مِائَةُ أَلْفٍ، وَأَقَامَ خَالِدٌ بَعْدَ ذَلِكَ بِالْفِرَاضِ عَشَرَةَ أَيَّامٍ، ثُمَّ أَذِنَ بِالْقُفُولِ إِلَى الْحِيرَةِ، لِخَمْسٍ بَقِينَ مِنْ ذِي الْقِعْدَةِ. حجة خالد وَأَمَرَ عَاصِمَ بْنَ عَمْرٍو أَنْ يَسِيرَ فِي الْمُقَدِّمَةِ، وَأَمَرَ شَجَرَةَ بْنَ الْأَعَزِّ أَنْ يَسِيرَ فِي السَّاقَةِ، وَأَظْهَرَ خَالِدٌ أَنَّهُ يَسِيرُ فِي السَّاقَةِ، وَسَارَ خَالِدٌ فِي عِدَّةٍ مِنْ أَصْحَابِهِ، وَقَصَدَ شَطْرَ الْمَسْجِدِ الْحَرَامِ، وَسَارَ إِلَى مَكَّةَ فِي طَرِيقٍ لَمْ تُسْلَكْ قَبْلَهُ قَطُّ، وَتَأَتَّى لَهُ فِي ذَلِكَ أَمْرٌ لَمْ يَقَعْ لِغَيْرِهِ، فَجَعَلَ يَسِيرُ مُعْتَسِفًا عَلَى غَيْرِ جَادَّةٍ، حَتَّى انْتَهَى إِلَى مَكَّةَ فَأَدْرَكَ الْحَجَّ فِي هَذِهِ السَّنَةِ، ثُمَّ عَادَ فَأَدْرَكَ آخِرَ السَّاقَةِ قَبْلَ أَنْ يَصِلُوا إِلَى الْحِيرَةِ، وَلَمْ يَعْلَمْ أَحَدٌ بِحَجِّ خَالِدٍ هَذِهِ السَّنَةَ إِلَّا الْقَلِيلُ مِنَ النَّاسِ مِمَّنْ كَانَ مَعَهُ، وَلَمْ يَعْلَمْ أَبُو بَكْرٍ الصِّدِّيقُ بِذَلِكَ أَيْضًا إِلَّا بَعْدَمَا رَجَعَ أَهْلُ الْحَجِّ مِنَ الْمَوْسِمِ، فَبَعَثَ يَعْتِبُ عَلَيْهِ فِي مُفَارَقَتِهِ الْجَيْشَ، وَكَانَتْ عُقُوبَتَهُ عِنْدَهُ أَنْ صَرَفَهُ مِنْ غَزْوِ الْعِرَاقِ إِلَى غَزْوِ الشَّامِ، وَقَالَ لَهُ فِيمَا كَتَبَ إِلَيْهِ يَقُولُ لَهُ: وَإِنَّ الْجُمُوعَ لَمْ تَشْجُ بِعَوْنِ اللَّهِ شَجْيَكَ، فَلْيَهْنِكَ أَبَا سُلَيْمَانَ النِّيَّةُ وَالْحُظْوَةُ، فَأَتْمِمْ يُتَمِّمِ اللَّهُ لَكَ، وَلَا يَدْخُلَنَّكَ عُجْبٌ فَتَخْسَرَ وَتُخْذَلَ، وَإِيَّاكَ أَنْ تُدِلَّ بِعَمَلٍ، فَإِنَّ اللَّهَ لَهُ الْمَنُّ، وَهُوَ وَلِيُّ الْجَزَاءِ.

    ✧ The Battle of al-Firāḍ. Then Khālid marched with those Muslims who were with him to the Battle of al-Firāḍ, which lies on the borders of Syria, Iraq, and the Jazīrah. He stayed there during the month of Ramaḍān without fasting, because of his preoccupation with the enemies. When the Byzantines learned of Khālid's affair and his arrival near their lands, they became enraged and angry, gathered great multitudes, and sought reinforcements from Taghlib, Iyād, and al-Namir. Then they advanced against Khālid, but the Euphrates lay between them. The Byzantines said to Khālid: "Cross over to us." Khālid said to the Byzantines: "Rather, you cross over." So the Byzantines crossed over to them, and that was in the middle of Dhū al-Qiʿdah in the year twelve. They fought there a great and intense battle. Then God routed the Byzantine multitudes, and the Muslims gained mastery over their rear, so that in this battle one hundred thousand were killed. Khālid remained after that at al-Firāḍ for ten days, then gave permission to return to al-Ḥīrah, with five days remaining of Dhū al-Qiʿdah. Khālid's Pilgrimage He ordered ʿĀṣim b. ʿAmr to march in the vanguard, and ordered Shajarah b. al-Aʿazz to march in the rearguard. Khālid made it appear that he was marching in the rearguard, but he set out with a number of his companions, heading toward the Sacred Mosque, and traveled to Makkah by a route that had never been taken before. In that he achieved something that had not happened to anyone else. He traveled cross-country, off the beaten track, until he reached Makkah and performed the pilgrimage in that year. Then he returned and caught up with the end of the rearguard before they reached al-Ḥīrah. None knew of Khālid's pilgrimage that year except a few of the people who were with him, and Abū Bakr al-Ṣiddīq did not know of it either until after the pilgrims had returned from the season. Then he sent to reproach him for leaving the army. His punishment in his view was that he diverted him from the campaign in Iraq to the campaign in Syria. In what he wrote to him, he said: "The multitudes, by God's help, have not choked you as you choked them. So rejoice, Abū Sulaymān, in the intention and the good fortune. Complete your task and God will complete His favor upon you. Let no self-conceit enter you, lest you lose and be forsaken. Beware of boasting of your deeds, for to God belongs the favor, and He is the guardian of reward."

37. Tarikh (al-Tabari) 1834No grade recorded

    فَصْلٌ فِيمَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ  . قَدْ قِيلَ: إِنَّ وَقْعَةَ الْيَمَامَةِ وَمَا بَعْدَهَا كَانَتْ فِي سَنَةِ ثِنْتَيْ عَشْرَةَ، فَلْيُذْكَرْ هَا هُنَا مَنْ تَقَدَّمَ ذِكْرُهُ فِي سَنَةِ إِحْدَى عَشْرَةَ مَنْ قُتِلَ بِالْيَمَامَةِ، وَمَا بَعْدَهَا، وَلَكِنَّ الْمَشْهُورَ مَا ذَكَرْنَاهُ. بَشِيرُ بْنُ سَعْدِ بْنِ ثَعْلَبَةَ الْخَزْرَجِيُّ وَالِدُ النُّعْمَانِ بْنِ بَشِيرٍ وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ بَشِيرُ بْنُ سَعْدِ بْنِ ثَعْلَبَةَ الْخَزْرَجِيُّ، وَالِدُ النُّعْمَانِ بْنِ بَشِيرٍ، شَهِدَ الْعَقَبَةَ الثَّانِيَةَ وَبَدْرًا وَمَا بَعْدَهَا، وَيُقَالُ: إِنَّهُ أَوَّلُ مَنْ أَسْلَمَ مِنَ الْأَنْصَارِ. وَهُوَ أَوَّلُ مَنْ بَايَعَ الصِّدِّيقَ يَوْمَ السَّقِيفَةِ  مِنَ الْأَنْصَارِ، وَشَهِدَ مَعَ خَالِدٍ حُرُوبَهُ إِلَى أَنْ قُتِلَ بِعَيْنِ التَّمْرِ، ؓ. رَوَى لَهُ النَّسَائِيُّ حَدِيثَ النُّحْلِ. الصَّعْبُ بْنُ جَثَّامَةَ اللَّيْثِيُّ تَزَوَّجَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِابْنَتِهِ أُمَامَةَ بِنْتِ أَبِي الْعَاصِ، بَعْدَ وَفَاةِ خَالَتِهَا فَاطِمَةَ، وَمَا أَدْرِي هَلْ كَانَ ذَلِكَ قَبْلَ وَفَاةِ أَبِيهَا أَبِي الْعَاصِ أَوْ بَعْدَهُ. فَاللَّهُ أَعْلَمُ.

    ✧ Section on those who died in this year. It has been said: The battle of al-Yamāmah and what followed it took place in the year twelve; so let there be mentioned here those whose mention has preceded in the year eleven, those who were killed at al-Yamāmah and what followed it, but the well-known [view] is what we have mentioned. Bashīr b. Saʿd b. Thaʿlabah al-Khazrajī, father of al-Nuʿmān b. Bashīr Among those who died in this year was Bashīr b. Saʿd b. Thaʿlabah al-Khazrajī, father of al-Nuʿmān b. Bashīr. He was present at the second ʿAqabah, at Badr, and what followed. It is said that he was the first of the Anṣār to embrace Islam. He was the first of the Anṣār to pledge allegiance to al-Ṣiddīq on the day of the Saqīfah. He was present with Khālid in his wars until he was killed at ʿAyn al-Tamr, ؓ. Al-Nasāʾī related for him the ḥadīth of the gift (al-nuḥl). Al-Ṣaʿb b. Jaththāmah al-Laythī ʿAlī b. Abī Ṭālib married his daughter Umāmah bt. Abī al-ʿĀṣ after the death of her maternal aunt Fāṭimah. I do not know whether that was before the death of her father Abū al-ʿĀṣ or after it; God knows best.

38. Tarikh (al-Tabari) 1835No grade recorded

    وقتها وَقْعَةُ الْيَرْمُوكِ  . عَلَى مَا ذَكَرَهُ سَيْفُ بْنُ عُمَرَ فِي هَذِهِ السَّنَةِ قَبْلَ فَتْحِ دِمَشْقَ، وَتَبِعَهُ عَلَى ذَلِكَ، أَبُو جَعْفَرِ بْنُ جَرِيرٍ، رَحِمَهُ اللَّهُ. وَأَمَّا الْحَافِظُ ابْنُ عَسَاكِرَ، رَحِمَهُ اللَّهُ، فَإِنَّهُ نَقَلَ بسنده عن وَالْوَلِيدِ وَابْنِ لَهِيعَةَ وَاللَّيْثِ وَأَبِي مَعْشَرٍ، أَنَّهَا كَانَتْ فِي سَنَةِ خَمْسَ عَشْرَةَ بَعْدَ فَتْحِ دِمَشْقَ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: كَانَتْ فِي رَجَبٍ سَنَةَ خَمْسَ عَشْرَةَ. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: قَالَ ابْنُ الْكَلْبِيِّ: كَانَتْ وَقْعَةُ الْيَرْمُوكِ يَوْمَ الِاثْنَيْنِ لِخَمْسٍ مَضَيْنَ مِنْ رَجَبٍ سَنَةَ خَمْسَ عَشْرَةَ. قَالَ ابْنُ عَسَاكِرَ: وَهَذَا هُوَ الْمَحْفُوظُ، وَمَا قَالَهُ سَيْفٌ مِنْ أَنَّهَا قَبْلَ فَتْحِ دِمَشْقَ سَنَةَ ثَلَاثَ عَشْرَةَ، فَلَمْ يُتَابَعْ عَلَيْهِ. قُلْتُ: وَهَذَا ذِكْرُ سِيَاقِ سَيْفٍ وَغَيْرِهِ عَلَى مَا أَوْرَدَهُ ابْنُ جَرِيرٍ وَغَيْرُهُ. أسباب غزوة اليرموك قَالُوا: وَلَمَّا تَوَجَّهَتْ هَذِهِ الْجُيُوشُ نَحْوَ الشَّامِ أَفْزَعَ ذَلِكَ الرُّومَ وَخَافُوا خَوْفًا شَدِيدًا، وَكَتَبُوا إِلَى هِرَقْلَ يُعْلِمُونَهُ بِمَا كَانَ مِنَ الْأَمْرِ، فَيُقَالُ: إِنَّهُ كَانَ يَوْمَئِذٍ بِحِمْصَ. وَيُقَالُ: بَلْ كَانَ حَجَّ عَامَهُ ذَلِكَ إِلَى بَيْتِ الْمَقْدِسِ. فَلَمَّا انْتَهَى إِلَيْهِ الْخَبَرُ قَالَ لَهُمْ: وَيَحَكُمْ ! إِنَّ هَؤُلَاءِ أَهْلُ دِينٍ جَدِيدٍ، وَإِنَّهُمْ لَا قِبَلَ لِأَحَدٍ بِهِمْ، فَأَطِيعُونِي وَصَالِحُوهُمْ بِمَا تُصَالِحُونَهُمْ عَلَى نِصْفِ خَرَاجِ الشَّامِ، وَيَبْقَى لَكُمْ جِبَالُ الرُّومِ، وَإِنْ أَنْتُمْ أَبَيْتُمْ ذَلِكَ، أَخَذُوا مِنْكُمُ الشَّامَ وَضَيَّقُوا عَلَيْكُمْ جِبَالَ الرُّومِ. فَنَخَرُوا مِنْ ذَلِكَ نَخْرَةَ حُمُرِ الْوَحْشِ، كَمَا هِيَ عَادَاتُهُمْ فِي قِلَّةِ الْمَعْرِفَةِ، وَالرَّأْيِ بِالْحَرْبِ وَالنُّصْرَةِ فِي الدِّينِ وَالدُّنْيَا، فَعِنْدَ ذَلِكَ سَارَ إِلَى حِمْصَ، وَأَمَرَ هِرَقْلُ بِخُرُوجِ الْجُيُوشِ الرُّومِيَّةِ صُحْبَةَ الْأُمَرَاءِ، فِي مُقَابَلَةِ كُلِّ أَمِيرٍ مِنَ الْمُسْلِمِينَ جَيْشٌ كَثِيفٌ، فَبَعَثَ إِلَى عَمْرِو بْنِ الْعَاصِ أَخَاهُ لِأَبَوَيْهِ تَذَارِقَ فِي تِسْعِينَ أَلْفًا مِنَ الْمُقَاتِلَةِ، وَبَعَثَ جَرَجَةَ بْنَ تُوذْرَا إِلَى نَاحِيَةِ يَزِيدَ بْنِ أَبِي سُفْيَانَ، فَعَسْكَرَ بِإِزَائِهِ، وَبَعَثَ الدُّرَاقِصَ إِلَى شُرَحْبِيلَ ابْنِ حَسَنَةَ، وَبَعَثَ الْقَيْقَارَ - وَيُقَالُ: الْقَيْقَلَانُ. قَالَ ابْنُ إِسْحَاقَ: وَهُوَ حَصِيُّ هِرَقْلَ - ابْنَ نَسْطُورِسَ، فِي سِتِّينَ أَلْفًا إِلَى أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ. وَقَالَتِ الرُّومُ: وَاللَّهِ لَنَشْغَلَنَّ أَبَا بَكْرٍ عَنْ أَنْ يُورِدَ الْخُيُولَ إِلَى أَرْضِنَا. وَجَمِيعُ عَسَاكِرِ الْمُسْلِمِينَ أَحَدٌ وَعِشْرُونَ أَلْفًا سِوَى الْجَيْشِ الَّذِي مَعَ عِكْرِمَةَ بْنِ أَبِي جَهْلٍ، وَكَانَ وَاقِفًا فِي طَرَفِ الشَّامِ رِدْءًا لِلنَّاسِ فِي سِتَّةِ آلَافٍ، فَكَتَبَ الْأُمَرَاءُ إِلَى أَبِي بَكْرٍ وَعُمَرَ يُعْلِمُونَهُمَا بِمَا وَقَعَ مِنَ الْأَمْرِ الْعَظِيمِ، فَكَتَبَ إِلَيْهِمْ أَنْ يَجْتَمِعُوا فَيَكُونُوا جُنْدًا وَاحِدًا، وَالْقَوْا جُنُودَ الْمُشْرِكِينَ، فَأَنْتُمْ أَعْوَانُ اللَّهِ، وَاللَّهُ نَاصِرٌ مَنْ نَصَرَهُ، وَخَاذِلٌ مَنْ كَفَرَهُ، وَلَنْ يُؤْتَى مِثْلُكُمْ عَنْ قِلَّةٍ، وَلَكِنْ مِنْ تِلْقَاءِ الذُّنُوبِ، فَاحْتَرِسُوا مِنْهَا، وَلْيُصَلِّ كُلُّ رَجُلٍ مِنْكُمْ بِأَصْحَابِهِ. الصديق يوجه خالد إلى الشام ويدعو إلى توحيد القيادة وَقَالَ الصِّدِّيقُ: وَاللَّهِ لَأَشْغَلَنَّ النَّصَارَى عَنْ وَسَاوِسَ الشَّيْطَانِ بَخَالِدِ بْنِ الْوَلِيدِ. وَبَعَثَ إِلَيْهِ وَهُوَ بِالْعِرَاقِ لِيَقْدَمَ إِلَى الشَّامِ، فَيَكُونَ الْأَمِيرَ عَلَى مَنْ بِهِ، فَإِذَا فَرَغَ عَادَ إِلَى عَمَلِهِ بِالْعِرَاقِ. فَكَانَ مَا سَنَذْكُرُهُ. عدد جيش المسلمين وجيش الروم وَلَمَّا بَلَغَ هِرَقْلَ مَا أَمَرَ بِهِ الصِّدِّيقُ أُمَرَاءَهُ مِنَ الِاجْتِمَاعِ، بَعَثَ إِلَى أُمَرَائِهِ أَنْ يَجْتَمِعُوا أَيْضًا، وَأَنْ يَنْزِلُوا بِالْجَيْشِ مَنْزِلًا وَاسِعَ الْعَطَنِ، وَاسِعَ الْمَطْرَدِ، ضَيِّقَ الْمَهْرَبِ، وَعَلَى النَّاسِ أَخُوهُ تَذَارِقُ، وَعَلَى الْمُقَدِّمَةِ جَرَجَةُ، وَعَلَى الْمُجَنِّبَتَيْنِ بَاهَانُ وَالدُّرَاقِصُ، وَعَلَى الْحَرْبِ الْقَيْقَلَانُ.. وَقَالَ مُحَمَّدُ بْنُ عَائِذٍ عَنْ عَبْدِ الْأَعْلَى، عَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ: إِنَّ الْمُسْلِمِينَ كَانُوا أَرْبَعَةً وَعِشْرِينَ أَلْفًا، وَعَلَيْهِمْ أَبُو عُبَيْدَةَ، وَالرُّومُ كَانُوا عِشْرِينَ وَمِائَةَ أَلْفٍ، عَلَيْهِمْ بَاهَانُ وَسُقْلَابُ، يَوْمَ الْيَرْمُوكِ. وَكَذَا ذَكَرَ ابْنُ إِسْحَاقَ أَنَّ سُقْلَابَ الْحَصِيَّ كَانَ عَلَى الرُّومِ يَوْمَئِذٍ فِي مِائَةِ أَلْفٍ، وَعَلَى الْمُقَدِّمَةِ جَرَجَةُ مِنْ أَرْمِينِيَّةَ فِي اثْنَيْ عَشَرَ أَلْفًا، وَمِنَ الْمُسْتَعْرِبَةِ اثْنَا عَشَرَ أَلْفًا عَلَيْهِمْ جَبَلَةُ بْنُ الْأَيْهَمِ، وَالْمُسْلِمُونَ فِي أَرْبَعَةٍ وَعِشْرِينَ أَلْفًا، فَقَاتَلُوا قِتَالًا شَدِيدًا، حَتَّى قَاتَلَتِ النِّسَاءُ مِنْ وَرَائِهِمْ أَشَدَّ الْقِتَالِ. وعَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ قَالَ: بَعَثَ هِرَقْلُ مِائَتَيْ أَلْفٍ، عَلَيْهِمْ بَاهَانُ الْأَرْمَنِيُّ. طلب المدد من الخليفة وبعث خالد قَالَ سَيْفٌ: فَسَارَتِ الرُّومُ فَنَزَلُوا الْوَاقُوصَةَ قَرِيبًا مِنَ الْيَرْمُوكِ، وَصَارَ الْوَادِي خَنْدَقًا عَلَيْهِمْ، وَبَعَثَ الصَّحَابَةُ إِلَى الصِّدِّيقِ يَسْتَمِدُّونَهُ، وَيُعْلِمُونَهُ بِمَا اجْتَمَعَ مِنْ جَيْشِ الرُّومِ بِالْيَرْمُوكِ، فَكَتَبَ الصِّدِّيقُ عِنْدَ ذَلِكَ إِلَى خَالِدِ بْنِ الْوَلِيدِ أَنْ يَسْتَنِيبَ عَلَى الْعِرَاقِ، وَأَنْ يَقْفِلَ بِمَنْ مَعَهُ إِلَى الشَّامِ فَإِذَا وَصَلَ إِلَيْهِمْ فَهُوَ الْأَمِيرُ عَلَيْهِمْ. فَاسْتَنَابَ الْمُثَنَّى بْنَ حَارِثَةَ عَلَى الْعِرَاقِ، فَسَارَ خَالِدٌ مُسْرِعًا فِي تِسْعَةِ آلَافٍ - وَيُقَالُ: ثَمَانِمِائَةٍ، أَوْ خَمْسُمِائَةٍ - وَدَلِيلُهُ رَافِعُ بْنُ عُمَيْرَةَ الطَّائِيُّ، فَأَخَذَ بِهِ عَلَى السَّمَاوَةِ، حَتَّى انْتَهَى إِلَى قُرَاقِرَ، وَسَلَكَ بِهِ أَرَاضِيَ لَمْ يَسْلُكْهَا قَبْلَهُ أَحَدٌ، فَاجْتَابَ الْبَرَارِيَّ وَالْقِفَارَ، وَقَطَعَ الْأَوْدِيَةِ، وَتَصَعَّدَ عَلَى الْجِبَالِ، وَسَارَ فِي غَيْرِ مَهْيَعٍ، وَجَعَلَ رَافِعٌ يَدُلُّهُمْ فِي مَسِيرِهِمْ عَلَى الطَّرِيقِ وَهُوَ أَرْمَدُ، وَعَطَّشَ النُّوقَ وَسَقَاهَا الْمَاءَ عَلَلًا بَعْدَ نَهَلٍ، وَقَطَعَ مَشَافِرَهَا وَكَعَمَهَا حَتَّى لَا تَجْتَرَّ، وَخَلَّ أَدْبَارَهَا، وَاسْتَاقَهَا مَعَهُ، فَلَمَّا فَقَدُوا الْمَاءَ نَحَرَهَا فَشَرِبُوا مَا فِي أَجْوَافِهَا مِنَ الْمَاءِ، وَيُقَالُ: بَلْ سَقَاهُ الْخَيْلَ وَشَرِبُوا مَا كَانَتْ تَحْمِلُهُ مِنَ الْمَاءِ وَأَكَلُوا لُحُومَهَا، وَوَصَلَ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ، فِي خَمْسَةِ أَيَّامٍ. صلح تدمر وأرك وفتح بصرى فَخَرَجَ عَلَى الرُّومِ مِنْ نَاحِيَةِ تَدْمُرَ، فَصَالَحَ أَهْلَ تَدْمُرَ وَأَرَكَ، وَلَمَّا مَرَّ بِعَذْرَاءَ أَبَاحَهَا وَغَنِمَ لِغَسَّانَ أَمْوَالًا عَظِيمَةً، وَخَرَجَ مِنْ شَرْقِيِّ دِمَشْقَ، ثُمَّ سَارَ حَتَّى وَصَلَ إِلَى قَنَاةِ بُصْرَى، فَوَجَدَ الصَّحَابَةَ مُحَاصِرِيهَا، فَصَالَحَهُ صَاحِبُهَا وَسَلَّمَهَا إِلَيْهِ، فَكَانَتْ أَوَّلَ مَدِينَةٍ فُتِحَتْ مَنِ الشَّامِ  . وَلِلَّهِ الْحَمْدُ. وَبَعَثَ خَالِدٌ بِأَخْمَاسِ مَا غَنِمَ مِنْ غَسَّانَ مَعَ بِلَالِ بْنِ الْحَارِثِ الْمُزَنِيِّ إِلَى الصِّدِّيقِ. مسير خالد إلى الروم ومشورة أبو سفيان ووقعة أجنادين ثُمَّ سَارَ خَالِدٌ وَأَبُو عُبَيْدَةَ وَيَزِيدُ وَشُرَحْبِيلُ إِلَى عَمْرِو بْنِ الْعَاصِ، وَقَدْ قَصَدَهُ الرُّومُ بِأَرْضِ الْعَرَبَاتِ مِنَ الْغَوْرِ فَكَانَتْ وَاقِعَةُ أَجْنَادِينَ، وَقَدْ قَالَ رَجُلٌ مِنَ الْمُسْلِمِينَ فِي مَسِيرِهِمْ هَذَا مَعَ خَالِدٍ: لِلَّهِ عَيْنَا رَافِعٍ أَنَّى اهْتَدَى فَوَّزَ مِنْ قُرَاقِرٍ إِلَى سُوَى     خَمْسًا إِذَا مَا سَارَهَا الْجَيْشُ بَكَى مَا سَارَهَا قَبْلَكَ إِنْسِيٌّ أَرَى وَقَدْ كَانَ بَعْضُ الْعَرَبِ قَالَ لَهُ فِي هَذَا الْمَسِيرِ: إِنْ أَنْتَ أَصْبَحَتْ عِنْدَ الشَّجَرَةِ الْفُلَانِيَّةِ، نَجَوْتَ أَنْتَ وَمَنْ مَعَكَ، وَإِنْ لَمْ تُدْرِكْهَا هَلَكْتَ أَنْتَ وَمَنْ مَعَكَ. فَسَارَ خَالِدٌ بِمَنْ مَعَهُ وَسَرَوْا سَرْوَةً عَظِيمَةً، فَأَصْبَحُوا عِنْدَهَا، فَقَالَ خَالِدٌ: عِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى. فَأَرْسَلَهَا مَثَلًا، وَهُوَ أَوَّلُ مَنْ قَالَهَا، ؓ. قَالَ غَيْرُ ابْنِ إِسْحَاقَ كَسَيْفِ بْنِ عُمَرَ وَأَبِي مِخْنَفٍ وَغَيْرِهِمَا فِي تَكْمِيلِ السِّيَاقِ الْأَوَّلِ: حِينَ اجْتَمَعَتِ الرُّومُ مَعَ أُمَرَائِهَا بِالْوَاقُوصَةِ، وَانْتَقَلَ الصَّحَابَةُ مِنْ مَنْزِلِهِمُ الَّذِي كَانُوا فِيهِ فَنَزَلُوا قَرِيبًا مِنَ الرُّومِ فِي طَرِيقِهِمُ الَّذِي لَيْسَ لَهُمْ طَرِيقٌ غَيْرُهُ، فَقَالَ عَمْرُو بْنُ الْعَاصِ: أَبْشِرُوا أَيُّهَا النَّاسُ، فَقَدْ حُصِرَتْ وَاللَّهِ الرُّومُ، وَقَلَّمَا جَاءَ مَحْصُورٌ بِخَيْرٍ. وَيُقَالُ: إِنَّ الصَّحَابَةَ لَمَّا اجْتَمَعُوا لِلْمَشُورَةِ فِي كَيْفِيَّةِ الْمَسِيرِ إِلَى الرُّومِ، جَلَسَ الْأُمَرَاءُ لِذَلِكَ، فَجَاءَ أَبُو سُفْيَانَ فَقَالَ: مَا كُنْتُ أَظُنُّ أَنِّي أُعَمَّرُ حَتَّى أُدْرِكَ قَوْمًا يَجْتَمِعُونَ لِحَرْبٍ وَلَا أَحْضُرُهُمْ. ثُمَّ أَشَارَ أَنْ يَتَجَزَّأَ الْجَيْشُ ثَلَاثَةَ أَجْزَاءٍ، فَيَسِيرُ ثُلْثُهُ فَيَنْزِلُونَ تُجَاهَ الرُّومِ، ثُمَّ تَسِيرُ الْأَثْقَالُ وَالذَّرَارِيُّ فِي الثُّلْثِ الْآخَرِ، وَيَتَأَخَّرُ خَالِدٌ بِالثُّلْثِ الْآخِرِ، حَتَّى إِذَا وَصَلَتِ الْأَثْقَالُ إِلَى أُولَئِكَ سَارَ بَعَدَهُمْ، وَنَزَلُوا فِي مَكَانٍ تَكُونُ الْبَرِّيَّةُ مِنْ وَرَاءِ ظُهُورِهِمْ ; لِيَصِلَ إِلَيْهِمُ الْبُرُدُ وَالْمَدَدُ. فَامْتَثَلُوا مَا أَشَارَ بِهِ، وَنِعْمَ الرَّأْيُ هُوَ. وَذَكَرَ الْوَلِيدُ عَنْ صَفْوَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ، أَنَّ الرُّومَ نَزَلُوا فِيمَا بَيْنَ دَيْرِ أَيُّوبَ وَالْيَرْمُوكَ، وَنَزَلَ الْمُسْلِمُونَ مِنْ وَرَاءِ النَّهْرِ مِنَ الْجَانِبِ الْآخَرِ، وَأَذْرِعَاتُ خَلْفَهُمْ ; لِيَصِلَ إِلَيْهِمُ الْمَدَدُ مِنَ الْمَدِينَةِ. وَيُقَالُ: إِنَّ خَالِدًا إِنَّمَا قَدِمَ عَلَيْهِمْ بَعْدَمَا نَزَلَ الصَّحَابَةُ تُجَاهَ الرُّومِ، بَعْدَمَا صَابَرُوهُمْ وَحَاصَرُوهُمْ شَهْرَ رَبِيعٍ الْأَوَّلِ بِكَمَالِهِ، فَلَمَّا انْسَلَخَ وَأَمْكَنَ الْقِتَالُ لِقِلَّةِ الْمَاءِ، بَعَثُوا إِلَى الصِّدِّيقِ يَسْتَمِدُّونَهُ، فَقَالَ: خَالِدٌ لَهَا. فَبَعَثَ إِلَى خَالِدٍ، فَقَدِمَ عَلَيْهِمْ فِي رَبِيعٍ الْآخِرِ، فَعِنْدَ وُصُولِ خَالِدٍ إِلَيْهِمْ أَقْبَلَ بَاهَانُ مَدَدًا لِلرُّومِ، وَمَعَهُ الْقَسَاقِسَةُ، وَالشَّمَامِسَةُ وَالرُّهْبَانُ، يَحُثُّونَهُمْ وَيُحَرِّضُونَهُمْ عَلَى الْقِتَالِ لِنَصْرِ دِينِ النَّصْرَانِيَّةِ، فَتَكَامَلَ جَيْشُ الرُّومِ أَرْبَعِينَ وَمِائَتَيْ أَلْفٍ ; ثَمَانُونَ أَلْفَ مُسَلْسَلٍ بِالْحَدِيدِ وَالْحِبَالِ، وَثَمَانُونَ أَلْفَ فَارِسٍ وَثَمَانُونَ أَلْفَ رَاجِلٍ. وَقِيلَ: بَلْ كَانَ الَّذِينَ تَسَلْسَلُوا - كُلُّ عَشَرَةٍ فِي سِلْسِلَةٍ ; لِئَلَّا يَفِرُّوا - ثَلَاثِينَ أَلْفًا. فَاللَّهُ أَعْلَمُ. قَالَ سَيْفٌ: وَقَدِمَ عِكْرِمَةُ بِمَنْ مَعَهُ مِنَ الْجُيُوشِ، فَتَكَامَلَ جَيْشُ الصَّحَابَةِ سِتَّةً وَثَلَاثِينَ أَلْفًا إِلَى الْأَرْبَعِينَ أَلْفًا. وَعِنْدَ ابْنِ إِسْحَاقَ وَالْمَدَائِنِيِّ أَيْضًا أَنَّ وَقْعَةَ أَجْنَادِينَ قَبْلَ وَقْعَةِ الْيَرْمُوكِ وَكَانَتْ وَاقِعَةُ أَجْنَادِينَ لِلَيْلَتَيْنِ بَقِيَتَا مِنْ جُمَادَى الْأُولَى سَنَةَ ثَلَاثَ عَشْرَةَ، وَقُتِلَ بِهَا بَشَرٌ كَثِيرٌ مِنَ الصَّحَابَةِ، وَهُزِمَ الرُّومُ وَقُتِلَ أَمِيرُهُمُ الْقَيْقَلَانُ. وَكَانَ قَدْ بَعَثَ رَجُلًا مِنْ نَصَارَى الْعَرَبِ يَجُسُّ لَهُ أَمْرَ الصَّحَابَةِ، فَلَمَّا رَجَعَ إِلَيْهِ قَالَ: وَجَدْتُ قَوْمًا رُهْبَانًا بِاللَّيْلِ فُرْسَانًا بِالنَّهَارِ، وَاللَّهِ لَوْ سَرَقَ فِيهِمُ ابْنُ مَلِكِهِمْ قَطَعُوهُ، أَوْ زَنَى لَرَجَمُوهُ. فَقَالَ لَهُ الْقَيْقَلَانُ: وَاللَّهِ لَئِنْ كُنْتَ صَادِقًا لَبَطْنُ الْأَرْضِ خَيْرٌ مِنْ ظَهْرِهَا. خطة خالد لمواجهة الروم وَقَالَ سَيْفُ بْنُ عُمَرَ فِي سِيَاقِهِ: وَوَجَدَ خَالِدٌ الْجُيُوشَ مُتَفَرِّقَةً فَجَيْشُ أَبِي عُبَيْدَةَ وَعَمْرُو بْنُ الْعَاصِ نَاحِيَةً، وَجَيْشُ يَزِيدَ وَشُرَحْبِيلَ نَاحِيَةً، فَقَامَ خَالِدٌ فِي النَّاسِ خَطِيبًا، فَأَمَرَهُمْ بِالِاجْتِمَاعِ وَنَهَاهُمْ عَنِ التَّفَرُّقِ وَالِاخْتِلَافِ، فَاجْتَمَعَ النَّاسُ وَتَصَافُّوا مَعَ عَدُوِّهِمْ فِي أَوَّلِ جُمَادَى الْآخِرَةِ، وَقَامَ خَالِدُ بْنُ الْوَلِيدِ فِي النَّاسِ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَقَالَ: إِنَّ هَذَا يَوْمٌ مِنْ أَيَّامِ اللَّهِ، لَا يَنْبَغِي فِيهِ الْفَخْرُ وَلَا الْبَغْيُ، أَخْلِصُوا جِهَادَكُمْ وَأَرِيدُوا اللَّهَ بِعَمَلِكُمْ، وَإِنَّ هَذَا يَوْمٌ لَهُ مَا بَعْدَهُ، إِنْ رَدَدْنَاهُمُ الْيَوْمَ إِلَى خَنْدَقِهِمْ فَلَا نَزَالُ نَرُدُّهُمْ، وَإِنْ هَزَمُونَا لَا نُفْلِحُ بَعْدَهَا أَبَدًا، فَتَعَالَوْا فَلْنَتَعَاوَرِ الْإِمَارَةَ، فَلْيَكُنْ عَلَيْهَا بَعْضُنَا الْيَوْمَ، وَالْآخَرُ غَدًا، وَالْآخَرُ بَعْدَ غَدٍ، حَتَّى يَتَأَمَّرَ كُلُّكُمْ، وَدَعُونِي الْيَوْمَ أَلِيكُمْ. فَأَمَّرُوهُ عَلَيْهِمْ، وَهُمْ يَظُنُّونَ أَنَّ الْأَمْرَ يَطُولُ جِدًّا، فَخَرَجَتِ الرُّومُ فِي تَعْبِئَةٍ لَمْ يُرَ مِثْلُهَا قَطُّ. تعبئة خالد للجيش وَخَرَجَ خَالِدٌ فِي تَعْبِئَةٍ لَمْ تُعَبِّهَا الْعَرَبُ قَبْلَ ذَلِكَ ; فَخَرَجَ فِي سِتَّةٍ وَثَلَاثِينَ كُرْدُوسًا إِلَى الْأَرْبَعِينَ، كُلُّ كُرْدُوسٍ أَلْفُ رَجُلٍ عَلَيْهِمْ أَمِيرٌ، وَجَعَلَ أَبَا عُبَيْدَةَ فِي الْقَلْبِ، وَعَلَى الْمَيْمَنَةِ عَمْرُو بْنُ الْعَاصِ وَمَعَهُ شُرَحْبِيلَ ابْنَ حَسَنَةَ، وَعَلَى الْمَيْسَرَةِ يَزِيدَ بْنَ أَبِي سُفْيَانَ، وَأَمَّرَ عَلَى كُلِّ كُرْدُوسٍ أَمِيرًا، وَعَلَى الطَّلَائِعِ قُبَاثَ بْنَ أَشْيَمَ، وَعَلَى الْأَقْبَاضِ عَبْدَ اللَّهِ بْنِ مَسْعُودٍ، وَالْقَاضِي يَوْمَئِذٍ أَبُو الدَّرْدَاءِ، وَقَاصُّهُمُ الَّذِي يَعِظُهُمْ وَيَحُثُّهُمْ عَلَى الْقِتَالِ أَبُو سُفْيَانَ بْنُ حَرْبٍ، وَقَارِئُهُمِ الَّذِي يَدُورُ عَلَى النَّاسِ فَيَقْرَأُ سُورَةَ " الْأَنْفَالِ " وَآيَاتِ الْجِهَادِ الْمِقْدَادُ بْنُ الْأَسْوَدِ. وَذَكَرَ إِسْحَاقُ بْنُ بِشْرٍ بِإِسْنَادِهِ، أَنَّ أُمَرَاءَ الْأَرْبَاعِ يَوْمَئِذٍ كَانُوا أَرْبَعَةً ; أَبُو عُبَيْدَةَ، وَعَمْرُو بْنُ الْعَاصِ، وَشُرَحْبِيلُ ابْنُ حَسَنَةَ، وَيَزِيدُ بْنُ أَبِي سُفْيَانَ، وَخَرَجَ النَّاسُ عَلَى رَايَاتِهِمْ، وَعَلَى الْمَيْمَنَةِ مُعَاذُ بْنُ جَبَلٍ، وَعَلَى الْمَيْسَرَةِ قُبَاثُ بْنُ أَشْيَمَ الْكِنَانِيُّ، وَعَلَى الرَّجَّالَةِ هَاشِمُ بْنُ عُتْبَةَ بْنِ أَبِي وَقَّاصِ، وَعَلَى الْخَيَّالَةِ خَالِدُ بْنُ الْوَلِيدِ وَهُوَ الْمُشِيرُ فِي الْحَرْبِ الَّذِي يَصْدُرُ النَّاسُ كُلُّهُمْ عَنْ رَأْيِهِ. وَلَمَّا أَقْبَلَتِ الرُّومُ فِي خُيَلَائِهَا وَفَخْرِهَا قَدْ سَدَّتْ أَقْطَارَ تِلْكَ الْبُقْعَةِ سَهْلِهَا وَوَعْرِهَا، كَأَنَّهُمْ غَمَامَةٌ سَوْدَاءُ يَصِيحُونَ بِأَصْوَاتٍ مُرْتَفِعَةٍ، وَرُهْبَانُهُمْ يَتْلُونَ الْإِنْجِيلَ وَيُحِثُّونَهُمْ عَلَى الْقِتَالِ، وَكَانَ خَالِدٌ فِي الْخَيْلِ بَيْنَ يَدَيِ الْجَيْشِ، فَسَاقَ بِفَرَسِهِ إِلَى أَبِي عُبَيْدَةَ، فَقَالَ لَهُ: إِنِّي مُشِيرٌ بِأَمْرٍ. فَقَالَ: قُلْ مَا أَرَاكَ اللَّهُ، أَسْمَعْ لَكَ وَأُطِعْ. فَقَالَ لَهُ خَالِدٌ: إِنَّ هَؤُلَاءِ الْقَوْمَ لَا بُدَّ لَهُمْ مِنْ حَمْلَةٍ عَظِيمَةٍ لَا مَحِيدَ لَهُمْ عَنْهَا، وَإِنِّي أَخْشَى عَلَى الْمَيْمَنَةِ وَالْمَيْسَرَةِ، وَقَدْ رَأَيْتُ أَنْ أُفَرِّقَ الْخَيْلَ فِرْقَتَيْنِ وَأَجْعَلَهَا مِنْ وَرَاءِ الْمَيْمَنَةِ وَالْمَيْسَرَةِ، حَتَّى إِذَا صَدَمُوهُمْ كَانُوا لَهُمْ رِدْءًا مِنْ وَرَائِهِمْ. فَقَالَ لَهُ: نِعْمَ مَا رَأَيْتَ. فَكَانَ خَالِدٌ فِي أَحَدِ الْخَيَلِينَ مِنْ وَرَاءِ الْمَيْمَنَةِ، وَجَعَلَ قَيْسَ بْنَ هُبَيْرَةَ فِي الْخَيْلِ الْأُخْرَى، وَأَمَرَ أَبَا عُبَيْدَةَ أَنْ يَتَأَخَّرَ عَنِ الْقَلْبِ إِلَى وَرَاءِ الْجَيْشِ كُلِّهِ ; لِكَيْ إِذَا رَآهُ الْمُنْهَزِمُ اسْتَحْيَى مِنْهُ، وَرَجَعَ إِلَى الْقِتَالِ، فَجَعَلَ أَبُو عُبَيْدَةَ مَكَانَهُ فِي الْقَلْبِ سَعِيدَ بْنَ زَيْدٍ الْعَدَوِيَّ أَحَدَ الْعَشْرَةِ، ؓ، وَسَاقَ خَالِدٌ إِلَى النِّسَاءِ مِنْ وَرَاءِ الْجَيْشِ، وَمَعَهُنَّ عَدَدٌ مِنَ السُّيُوفِ وَغَيْرِهَا، فَقَالَ لَهُنَّ: مَنْ رَأَيْتُمُوهُ مُولِّيًا فَاقْتُلْنَهُ. ثُمَّ رَجَعَ إِلَى مَوْقِفِهِ، ؓ. مواعظ لبعض الصحابة عند المعركة وَلَمَّا تَرَاءَى الْجَمْعَانِ وَتَبَارَزَ الْفَرِيقَانِ، وَعَظَ أَبُو عُبَيْدَةَ الْمُسْلِمِينَ فَقَالَ: عِبَادَ اللَّهِ، انْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ، يَا مَعْشَرَ الْمُسْلِمِينَ، اصْبِرُوا ; فَإِنَّ الصَّبْرَ مَنْجَاةٌ مِنَ الْكُفْرِ، وَمَرْضَاةٌ لِلرَّبِّ، وَمَدْحَضَةٌ لِلْعَارِ، وَلَا تَبْرَحُوا مَصَافَّكُمْ، وَلَا تَخْطُوا إِلَيْهِمْ خُطْوَةً، وَلَا تَبْدَأُوهُمْ بِالْقِتَالِ، وَأَشْرِعُوا الرِّمَاحَ وَاسْتَتِرُوا بِالدَّرَقِ، وَالْزَمُوا الصَّمْتَ إِلَّا مِنْ ذِكْرِ اللَّهِ فِي أَنْفُسِكُمْ، حَتَّى آمُرَكُمْ إِنْ شَاءَ اللَّهُ تَعَالَى. قَالُوا: وَخَرَجَ مُعَاذُ بْنُ جَبَلٍ عَلَى النَّاسِ، فَجَعَلَ يُذَكِّرُهُمْ وَيَقُولُ: يَا أَهْلَ الْقُرْآنِ وَمُسْتَحْفِظِي الْكِتَابِ، وَأَنْصَارَ الْهُدَى وَالْحَقِّ، إِنَّ رَحْمَةَ اللَّهِ لَا تُنَالُ وَجَنَّتَهُ لَا تُدْخَلُ بِالْأَمَانِيِّ، وَلَا يُؤْتِي اللَّهُ الْمَغْفِرَةَ وَالرَّحْمَةَ الْوَاسِعَةَ إِلَّا الصَّادِقَ الْمُصَدِّقَ، أَلَمْ تَسْمَعُوا لِقَوْلِ اللَّهِ: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ الْآيَةَ [ النُّورِ: 55 ]. فَاسْتَحْيُوا، رَحِمَكُمُ اللَّهُ، مِنْ رَبِّكُمْ أَنْ يَرَاكُمْ فُرَّارًا مِنْ عَدُّوِّكُمْ وَأَنْتُمْ فِي قَبْضَتِهِ، وَلَيْسَ لَكُمْ مُلْتَحَدٌ مِنْ دُونِهِ، وَلَا عِزٌّ بِغَيْرِهِ. وَقَالَ عَمْرُو بْنُ الْعَاصِ: يَا أَيُّهَا الْمُسْلِمُونَ، غُضُّوا الْأَبْصَارَ، وَاجْثُوَا عَلَى الرُّكَبِ، وَأَشْرِعُوا الرِّمَاحَ، فَإِذَا حَمَلُوا عَلَيْكُمْ فَأَمْهِلُوهُمْ، حَتَّى إِذَا رَكِبُوا أَطْرَافَ الْأَسِنَّةِ فَثِبُوا إِلَيْهِمْ وَثْبَةَ الْأَسَدِ، فَوَالَّذِي يَرْضَى الصِّدْقَ وَيُثِيبُ عَلَيْهِ، وَيَمْقُتُ الْكَذِبَ، وَيَجْزِي بِالْإِحْسَانِ إِحْسَانًا، لَقَدْ سَمِعْتُ أَنَّ الْمُسْلِمِينَ سَيَفْتَحُونَهَا كَفْرًا كَفْرًا، وَقَصْرًا قَصْرًا، فَلَا يَهُولَنَّكُمْ جُمُوعُهُمْ وَلَا عَدَدُهُمْ، فَإِنَّكُمْ لَوْ صَدَقْتُمُوهُمُ الشَّدَّ تَطَايَرُوا تَطَايُرَ أَوْلَادِ الْحَجَلِ. وَقَالَ أَبُو سُفْيَانَ: يَا مَعْشَرَ الْمُسْلِمِينَ، أَنْتُمُ الْعَرَبُ، وَقَدْ أَصْبَحْتُمْ فِي دَارِ الْعَجَمِ مُنْقَطِعِينَ عَنِ الْأَهْلِ، نَائِينَ عَنْ أَمِيرِ الْمُؤْمِنِينَ وَأَمْدَادِ الْمُسْلِمِينَ، وَقَدْ وَاللَّهِ أَصْبَحْتُمْ بِإِزَاءِ عَدُوٍّ كَثِيرٍ عَدَدُهُ، شَدِيدٌ عَلَيْكُمْ حَنَقُهُ، وَقَدْ وَتِرْتُمُوهُمْ فِي أَنْفُسِهِمْ وَبِلَادِهِمْ وَنِسَائِهِمْ، وَاللَّهِ لَا يُنَجِّيكُمْ مِنْ هَؤُلَاءِ الْقَوْمِ، وَلَا يُبْلَغُ بِكُمْ رِضْوَانَ اللَّهِ غَدًا، إِلَّا بِصِدْقِ اللِّقَاءِ وَالصَّبْرِ فِي الْمَوَاطِنِ الْمَكْرُوهَةِ، أَلَا وَإِنَّهَا سُنَّةٌ لَازِمَةٌ، وَإِنَّ الْأَرْضَ وَرَاءَكُمْ، بَيْنَكُمْ وَبَيْنَ أَمِيرِ الْمُؤْمِنِينَ وَجَمَاعَةِ الْمُسْلِمِينَ صَحَارَى وَبَرَارِيُّ، لَيْسَ لِأَحَدٍ فِيهَا مَعْقِلٌ وَلَا مَعْدِلٌ إِلَّا الصَّبْرُ وَرَجَاءُ مَا وَعَدَ اللَّهُ، فَهُوَ خَيْرُ مُعَوَّلٍ، فَامْتَنِعُوا بِسُيُوفِكُمْ وَتَعَاوَنُوا، وَلْتَكُنْ هِيَ الْحُصُونُ. ثُمَّ ذَهَبَ إِلَى النِّسَاءِ فَوَصَّاهُنَّ، ثُمَّ عَادَ فَنَادَى: يَا مَعَاشِرَ أَهْلِ الْإِسْلَامِ، حَضَرَ مَا تَرَوْنَ فَهَذَا رَسُولُ اللَّهِ ﷺ وَالْجَنَّةُ أَمَامَكُمْ، وَالشَّيْطَانُ وَالنَّارُ خَلْفَكُمْ. ثُمَّ سَارَ إِلَى مَوْقِفِهِ، رَحِمَهُ اللَّهُ. وَقَدْ وَعَظَ النَّاسَ أَبُو هُرَيْرَةَ أَيْضًا فَجَعَلَ يَقُولُ: سَارِعُوا إِلَى الْحُورِ الْعِينِ، وَجِوَارِ رَبِّكُمْ، عَزَّ وَجَلَّ، فِي جَنَّاتِ النَّعِيمِ، مَا أَنْتُمْ إِلَى رَبِّكُمْ فِي مَوْطِنٍ أَحَبَّ إِلَيْهِ مِنْكُمْ فِي مِثْلِ هَذَا الْمَوْطِنِ، أَلَا وَإِنَّ لِلصَّابِرِينَ فَضْلَهُمْ. قَالَ سَيْفُ بْنُ عُمَرَ بِإِسْنَادِهِ عَنْ شُيُوخِهِ: إِنَّهُمْ قَالُوا: كَانَ فِي ذَلِكَ الْجَمْعِ أَلْفُ رَجُلٍ مِنَ الصَّحَابَةِ ; مِنْهُمْ مِائَةٌ مِنْ أَهْلِ بَدْرٍ. وَجَعَلَ أَبُو سُفْيَانَ يَقِفُ عَلَى كُلِّ كُرْدُوسٍ وَيَقُولُ: اللَّهَ اللَّهَ، إِنَّكُمْ دَارَةُ الْعَرَبِ وَأَنْصَارُ الْإِسْلَامِ، وَإِنَّهُمْ دَارَةُ الرُّومِ وَأَنْصَارُ الشِّرْكِ، اللَّهُمَّ إِنَّ هَذَا يَوْمٌ مِنْ أَيَّامِكَ، اللَّهُمَّ أَنْزِلْ نَصْرَكَ عَلَى عِبَادِكَ. قَالُوا: وَلَمَّا أَقْبَلَ خَالِدٌ مِنَ الْعِرَاقِ قَالَ رَجُلٌ مِنْ نَصَارَى الْعَرَبِ لِخَالِدِ بْنِ الْوَلِيدِ: مَا أَكْثَرَ الرُّومَ وَأَقَلَّ الْمُسْلِمِينَ ! فَقَالَ خَالِدٌ: وَيْلَكَ، أَتُخَوِّفُنِي بِالرُّومِ ؟ إِنَّمَا تَكْثُرُ الْجُنُودُ بِالنَّصْرِ، وَتَقِلُّ بِالْخِذْلَانِ لَا بِعَدَدِ الرِّجَالِ، وَاللَّهِ لَوَدِدْتُ أَنَّ الْأَشْقَرَ بَرَاءٌ مِنْ تَوَجِّيهِ وَأَنَّهُمْ أَضْعَفُوا فِي الْعَدَدِ. وَكَانَ فَرَسُهُ قَدْ حَفِيَ وَاشْتَكَى فِي مَجِيئِهِ مِنَ الْعِرَاقِ. محاولة الصلح وَلَمَّا تَقَارَبَ النَّاسُ تَقَدَّمَ أَبُو عُبَيْدَةَ وَيَزِيدُ بْنُ أَبِي سُفْيَانَ، وَمَعَهُمَا ضِرَارُ بْنُ الْأَزْوَرِ، وَالْحَارِثُ بْنُ هِشَامٍ، وَأَبُو جَنْدَلِ بْنُ سُهَيْلٍ، وَنَادَوْا: إِنَّمَا نُرِيدُ أَمِيرَكُمْ لِنَجْتَمِعَ بِهِ. فَأُذِنَ لَهُمْ فِي الدُّخُولِ عَلَى تَذَارِقَ، وَإِذَا هُوَ جَالَسٌ فِي خَيْمَةٍ مِنْ حَرِيرٍ، فَقَالَ الصَّحَابَةُ: لَا نَسْتَحِلُّ دُخُولَهَا. فَأَمَرَ لَهُمْ بِفُرُشٍ ; بُسُطٍ مِنْ حَرِيرٍ، فَقَالُوا: وَلَا نَجْلِسُ عَلَى هَذِهِ. فَجَلَسَ مَعَهُمْ حَيْثُ أَحَبُّوا، وَتَرَاضَوْا عَلَى الصُّلْحِ، وَرَجَعَ عَنْهُمُ الصَّحَابَةُ بَعْدَمَا دَعَوْهُمْ إِلَى اللَّهِ عَزَّ وَجَلَّ، فَلَمْ يَتِمَّ ذَلِكَ. وَذَكَرَ الْوَلِيدُ بْنُ مُسْلِمٍ أَنَّ بَاهَانَ طَلَبَ خَالِدًا ; لِيَبْرُزَ إِلَيْهِ فِيمَا بَيْنَ الصَّفَّيْنِ، فَيَجْتَمِعَا فِي مَصْلَحَةٍ لَهُمْ، فَقَالَ بَاهَانُ: إِنَّا قَدْ عَلِمْنَا أَنَّ مَا أَخْرَجَكُمْ مِنْ بِلَادِكُمُ الْجَهْدَ وَالْجُوعَ، فَهَلُمُّوا إِلَى أَنْ أُعْطِيَ كُلَّ رَجُلٍ مِنْكُمْ عَشَرَةَ دَنَانِيرَ وَكِسْوَةً وَطَعَامًا، وَتَرْجِعُونَ إِلَى بِلَادِكُمْ، فَإِذَا كَانَ مِنَ الْعَامِ الْمُقْبِلِ بَعَثْنَا لَكُمْ بِمِثْلِهَا. فَقَالَ خَالِدٌ: إِنَّهُ لَمْ يُخْرِجْنَا مِنْ بِلَادِنَا مَا ذَكَرْتَ، غَيْرَ أَنَّا قَوْمٌ نَشْرَبُ الدِّمَاءَ، وَأَنَّهُ بَلَغَنَا أَنَّهُ لَا دَمَ أَطْيَبُ مِنْ دَمِ الرُّومِ، فَجِئْنَا لِذَلِكَ. فَقَالَ أَصْحَابُ بَاهَانَ: هَذَا وَاللَّهِ مَا كُنَّا نُحَدَّثُ بِهِ عَنِ الْعَرَبِ. خالد يأمر يالهجوم قَالُوا: ثُمَّ تَقَدَّمَ خَالِدٌ إِلَى عِكْرِمَةَ بْنِ أَبِي جَهْلٍ وَالْقَعْقَاعِ بْنِ عَمْرٍو - وَهُمَا عَلَى مُجَنِّبَتَيِ الْقَلْبِ - أَنْ يُنْشِئَا الْقِتَالَ، فَبَدَرَا يَرْتَجِزَانِ وَدَعَوْا إِلَى الْبِرَازِ، وَتَنَازَلَ الْأَبْطَالُ، وَتَجَاوَلُوا وَحَمِيَ الْحَرْبُ، وَقَامَتْ عَلَى سَاقٍ، هَذَا وَخَالِدٌ مَعَهُ كُرْدُوسٌ مِنَ الْحُمَاةِ الشُّجْعَانِ الْأَبْطَالِ بَيْنَ يَدَيِ الصُّفُوفِ، وَالْأَبْطَالُ يَتَصَاوَلُونَ مِنَ الْفَرِيقَيْنِ بَيْنَ يَدَيْهِ، وَهُوَ يَنْظُرُ وَيَبْعَثُ إِلَى كُلِّ قَوْمٍ مِنْ أَصْحَابِهِ بِمَا يَعْتَمِدُونَهُ مِنَ الْأَفَاعِيلِ، وَيُدَبِّرُ أَمْرَ الْحَرْبِ أَتَمَّ تَدْبِيرٍ. شجاعة الزبير بن العوام وَقَدْ كَانَ فِيمَنْ شَهِدَ الْيَرْمُوكَ الزُّبَيْرُ بْنُ الْعَوَّامِ، وَهُوَ أَفْضَلُ مَنْ هُنَاكَ مِنَ الصَّحَابَةِ، وَكَانَ مِنْ فُرْسَانِ النَّاسِ وَشُجْعَانِهِمْ، فَاجْتَمَعَ إِلَيْهِ جَمَاعَةٌ مِنَ الْأَبْطَالِ يَوْمَئِذٍ فَقَالُوا: أَلَا تَحْمِلُ فَنَحْمِلَ مَعَكَ ؟ فَقَالَ: إِنَّكُمْ لَا تَثْبُتُونَ. فَقَالُوا: بَلَى. فَحَمَلَ وَحَمَلُوا، فَلَمَّا وَاجَهُوا صُفُوفَ الرُّومِ أَحْجَمُوا وَأَقْدَمَ هُوَ ; فَاخْتَرَقَ صُفُوفَ الرُّومِ حَتَّى خَرَجَ مِنَ الْجَانِبِ الْآخَرِ وَعَادَ إِلَى أَصْحَابِهِ، ثُمَّ جَاءُوا إِلَيْهِ مَرَّةً ثَانِيَةً، فَفَعَلَ كَمَا فَعَلَ فِي الْأُولَى، وَجُرِحَ يَوْمَئِذٍ جُرْحَيْنِ بَيْنَ كَتِفَيْهِ. وَفِي رِوَايَةٍ: جُرْحٌ. وَقَدْ رَوَى الْبُخَارِيُّ مَعْنَى مَا ذَكَرْنَاهُ فِي " صَحِيحِهِ ". موقف معاذ بن جبل وَجَعَلَ مُعَاذُ بْنُ جَبَلٍ كَلَّمَا سَمِعَ أَصْوَاتَ الْقِسِّيسِينَ وَالرُّهْبَانِ يَقُولُ: اللَّهُمَّ زَلْزِلْ أَقْدَامَهُمْ، وَأَرْعِبْ قُلُوبَهُمْ، وَأَنْزِلْ عَلَيْنَا السَّكِينَةَ، وَأَلْزِمْنَا كَلِمَةَ التَّقْوَى، وَحَبِّبْ إِلَيْنَا اللِّقَاءَ، وَرَضِّنَا بِالْقَضَاءِ. وَخَرَجَ بَاهَانُ فَأَمَرَ صَاحِبَ الْمَيْسَرَةِ، وَهُوَ الذَّرْبِيجَانُ، وَكَانَ عَدُوُّ اللَّهِ مُتَنَسِّكًا فِيهِمْ، فَحَمَلَ عَلَى الْمَيْمَنَةِ، وَفِيهَا الْأَزْدُ وَمَذْحِجٌ وَحَضْرَمَوْتُ وَخَوْلَانُ، فَثَبَتُوا حَتَّى صَدَقُوا أَعْدَاءَ اللَّهِ، ثُمَّ رَكِبَهُمْ مِنَ الرُّومِ أَمْثَالُ الْجِبَالِ، فَزَالَ الْمُسْلِمُونَ مِنَ الْمَيْمَنَةِ إِلَى نَاحِيَةِ الْقَلْبِ، وَانْكَشَفَتْ طَائِفَةٌ مِنَ النَّاسِ إِلَى الْعَسْكَرِ، وَثَبَتَ صَدْرٌ مِنَ الْمُسْلِمِينَ عَظِيمٌ يُقَاتِلُونَ تَحْتَ رَايَاتِهِمْ، وَانْكَشَفَتْ زُبَيْدٌ، ثُمَّ تَنَادَوْا فَتَرَاجَعُوا وَحَمَلُوا حَتَّى نَهْنَهُوا مَنْ أَمَامَهُمْ مِنَ الرُّومِ، وَأَشْغَلُوهُمْ عَنِ اتِّبَاعِ مَنِ انْكَشَفَ مِنَ النَّاسِ، وَاسْتَقْبَلَ النِّسَاءُ مَنِ انْهَزَمَ مِنْ سَرَعَانِ النَّاسِ يَضْرِبْنَهُمْ بِالْخَشَبِ وَالْحِجَارَةِ، وَجَعَلَتْ خَوْلَةُ بِنْتُ ثَعْلَبَةَ تَقُولُ: يَا هَارِبًا عَنْ نِسْوَةٍ تَقِيَّاتْ     فَعَنْ قَلِيلٍ مَا تَرَى سَبِيَّاتْ وَلَا حَظِيَّاتٍ وَلَا رَضِيَّاتْ قَالَ: فَتَرَاجَعَ النَّاسُ إِلَى مَوَاقِفِهِمْ. موقف عكرمة بن أبي جهل وَقَالَ سَيْفُ بْنُ عُمَرَ، عَنْ أَبِي عُثْمَانَ الْغَسَّانِيِّ، عَنْ أَبِيهِ قَالَ: قَالَ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ: يَوْمَ الْيَرْمُوكِ قَاتَلْتُ رَسُولَ اللَّهِ ﷺ فِي مَوَاطِنَ وَأَفِرُّ مِنْكُمُ الْيَوْمَ ؟ ! ثُمَّ نَادَى: مَنْ يُبَايِعُ عَلَى الْمَوْتِ ؟ فَبَايَعَهُ عَمُّهُ الْحَارِثُ بْنُ هِشَامٍ، وَضِرَارُ بْنُ الْأَزْوَرِ فِي أَرْبَعِمِائَةٍ مِنْ وُجُوهِ الْمُسْلِمِينَ وَفُرْسَانِهِمْ، فَقَاتَلُوا قُدَّامَ فُسْطَاطِ خَالِدٍ حَتَّى أُثْبِتُوا جَمِيعًا جِرَاحًا، وَقُتِلَ مِنْهُمْ خَلْقٌ، مِنْهُمْ ضِرَارُ بْنُ الْأَزْوَرِ، ؓ. وَقَدْ ذَكَرَ الْوَاقِدِيُّ وَغَيْرُهُ، أَنَّهُمْ لَمَّا صُرِعُوا مِنَ الْجِرَاحِ اسْتَسْقَوْا مَاءً، فَجِيءَ إِلَيْهِمْ بِشَرْبَةِ مَاءٍ، فَلَمَّا قُرِّبَتْ إِلَى أَحَدِهِمْ نَظَرَ إِلَيْهِ الْآخَرُ، فَقَالَ: ادْفَعْهَا إِلَيْهِ. فَلَمَّا دُفِعَتْ إِلَيْهِ نَظَرَ إِلَيْهِ الْآخَرُ، فَقَالَ: ادْفَعْهَا إِلَيْهِ. فَتَدَافَعُوهَا بَيْنَهُمْ، مِنْ وَاحِدٍ إِلَى وَاحِدٍ حَتَّى مَاتُوا جَمِيعًا، وَلَمْ يَشْرَبْهَا أَحَدٌ مِنْهُمْ، ؓ أَجْمَعِينَ. أول من قتل من المسلمين واحتدام القتال وَيُقَالُ: إِنَّ أَوَّلَ مَنْ قُتِلَ مِنَ الْمُسْلِمِينَ يَوْمَئِذٍ شَهِيدًا رَجُلٌ جَاءَ إِلَى أَبِي عُبَيْدَةَ فَقَالَ: إِنِّي قَدْ تَهَيَّأْتُ لِأَمْرِي، فَهَلْ لَكَ مِنْ حَاجَةٍ إِلَى رَسُولِ اللَّهِ ﷺ ؟ قَالَ: نَعَمْ، تُقْرِأُهُ عَنِّي السَّلَامَ وَتَقُولُ: يَا رَسُولَ اللَّهِ، إِنَّا قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا. قَالَ: فَتَقَدَّمَ هَذَا الرَّجُلُ فَقَاتَلَ حَتَّى قُتِلَ، رَحِمَهُ اللَّهُ. قَالُوا: وَثَبَتَ كُلُّ قَوْمٍ عَلَى رَايَتِهِمْ حَتَّى صَارَتِ الرُّومُ تَدُورُ كَأَنَّهَا الرَّحَى، فَلَمْ يُرَ يَوْمَ الْيَرْمُوكِ أَكْثَرَ قِحْفًا سَاقِطًا وَمِعْصَمًا نَادِرًا، وَكَفًّا طَائِرَةً، مِنْ ذَلِكَ الْمَوْطِنِ، ثُمَّ حَمَلَ خَالِدٌ بِمَنْ مَعَهُ مِنَ الْخَيَّالَةِ عَلَى الْمَيْسَرَةِ الَّتِي حَمَلَتْ عَلَى مَيْمَنَةِ الْمُسْلِمِينَ فَأَزَالُوهُمْ إِلَى الْقَلْبِ، فَقَتَلَ فِي حَمْلَتِهِ هَذِهِ سِتَّةَ آلَافٍ مِنْهُمْ، ثُمَّ قَالَ: وَالَّذِي نَفْسِي بِيَدِهِ لَمْ يَبْقَ عِنْدَهُمْ مِنَ الصَّبْرِ وَالْجَلَدِ غَيْرَ مَا رَأَيْتُمْ، وَإِنِّي لَأَرْجُوَ أَنْ يَمْنَحَكُمُ اللَّهُ أَكْتَافَهُمْ. ثُمَّ اعْتَرَضَهُمْ فَحَمَلَ بِمِائَةِ فَارِسٍ مَعَهُ عَلَى نَحْوٍ مِنْ مِائَةِ أَلْفٍ. فَمَا وَصَلَ إِلَيْهِمْ حَتَّى انْفَضَّ جَمْعُهُمْ، وَحَمَلَ الْمُسْلِمُونَ عَلَيْهِمْ حَمْلَةَ رَجُلٍ وَاحِدٍ فَانْكَشَفُوا وَتَبِعَهُمُ الْمُسْلِمُونَ لَا يَمْتَنِعُونَ مِنْهُمْ. قدوم البريد من الخليفة قَالُوا: وَبَيْنَمَا هُمْ فِي جَوْلَةِ الْحَرْبِ وَحَوْمَةِ الْوَغَى، وَالْأَبْطَالُ يَتَصَاوَلُونَ مِنْ كُلِّ جَانِبٍ، إِذْ قَدِمَ الْبَرِيدُ مِنْ نَحْوِ الْحِجَازِ، فَدُفِعَ إِلَى خَالِدِ بْنِ الْوَلِيدِ فَقَالَ لَهُ: مَا الْخَبَرُ ؟ فَقَالَ لَهُ، فِيمَا بَيْنَهُ وَبَيْنَهُ: إِنَّ الصِّدِّيقَ، ؓ، قَدْ تُوُفِّيَ، وَاسْتُخْلِفَ عُمَرَ، فَاسْتَنَابَ عَلَى الْجُيُوشِ أَبَا عُبَيْدَةَ عَامِرَ بْنَ الْجَرَّاحِ. فَأَسَرَّهَا خَالِدٌ، وَلَمْ يُبْدِ ذَلِكَ لِلنَّاسِ ; لِئَلَّا يَحْصُلَ ضَعْفٌ وَوَهَنٌ فِي تِلْكَ الْحَالِ، وَقَالَ لَهُ وَالنَّاسُ يَسْمَعُونَ: أَحْسَنْتَ. وَأَخَذَ مِنْهُ الْكِتَابَ فَوَضَعَهُ فِي كِنَانَتِهِ، وَاشْتَغَلَ بِمَا كَانَ فِيهِ مِنْ تَدْبِيرِ الْحَرْبِ وَالْمُقَاتِلَةِ، وَأَوْقَفَ الرَّسُولَ الَّذِي جَاءَ بِالْكِتَابِ - وَهُوَ مَحْمِيَةُ بْنُ زُنَيْمٍ - إِلَى جَانِبِهِ. كَذَا ذَكَرَهُ ابْنُ جَرِيرٍ بِأَسَانِيدِهِ. إسلام جرجة القائد الرومي قَالُوا: وَخَرَجَ جَرَجَةُ أَحَدُ الْأُمَرَاءِ الْكِبَارِ مِنَ الصَّفِّ، وَاسْتَدْعَى خَالِدَ بْنَ الْوَلِيدِ فَجَاءَ إِلَيْهِ حَتَّى اخْتَلَفَتْ أَعْنَاقُ فَرَسَيْهِمَا، فَقَالَ جَرَجَةُ: يَا خَالِدُ، أَخْبِرْنِي فَاصْدُقْنِي وَلَا تَكْذِبْنِي، فَإِنَّ الْحُرَّ لَا يَكْذِبُ، وَلَا تُخَادِعْنِي، فَإِنَّ الْكَرِيمَ لَا يُخَادِعُ الْمُسْتَرْسِلَ بِاللَّهِ، هَلْ أَنْزَلَ اللَّهُ عَلَى نَبِيِّكُمْ سَيْفًا مِنَ السَّمَاءِ فَأَعْطَاكَهُ فَلَا تَسُلُّهُ عَلَى أَحَدٍ إِلَّا هَزَمْتَهُمْ ؟ قَالَ: لَا. قَالَ: فَبِمَ سُمِّيتَ سَيْفَ اللَّهِ ؟ قَالَ: إِنَّ اللَّهَ بَعَثَ فِينَا نَبِيَّهُ ﷺ، فَدَعَانَا فَنَفَرْنَا مِنْهُ وَنَأَيْنَا عَنْهُ جَمِيعًا، ثُمَّ إِنَّ بَعْضَنَا صَدَّقَهُ وَتَابَعَهُ، وَبَعْضَنَا كَذَّبَهُ وَبَاعَدَهُ، فَكُنْتُ فِيمَنْ كَذَّبَهُ وَبَاعَدَهُ، ثُمَّ إِنَّ اللَّهَ أَخَذَ بِقُلُوبِنَا وَنَوَاصِينَا فَهَدَانَا بِهِ وَبَايَعْنَاهُ، فَقَالَ لِي: أَنْتَ سَيْفٌ مِنْ سُيُوفِ اللَّهِ سَلَّهُ اللَّهُ عَلَى الْمُشْرِكِينَ. وَدَعَا لِي بِالنَّصْرِ، فَسُمِّيتُ سَيْفَ اللَّهِ بِذَلِكَ، فَأَنَا مِنْ أَشَدِّ الْمُسْلِمِينَ عَلَى الْمُشْرِكِينَ. فَقَالَ جَرْجَةُ: يَا خَالِدُ، إِلَامَ تَدْعُونَ ؟ قَالَ: إِلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَالْإِقْرَارِ بِمَا جَاءَ بِهِ مِنْ عِنْدِ اللَّهِ، عَزَّ وَجَلَّ. قَالَ: فَمَنْ لَمْ يُجِبْكُمْ ؟ قَالَ: فَالْجِزْيَةُ وَنَمْنَعُهُمْ. قَالَ: فَإِنْ لَمْ يُعْطِهَا ؟ قَالَ: نُؤْذِنُهُ بِالْحَرْبِ ثُمَّ نُقَاتِلُهُ. قَالَ: فَمَا مَنْزِلَةُ مَنْ يُجِيبُكُمْ وَيَدْخُلُ فِي هَذَا الْأَمْرِ الْيَوْمَ ؟ قَالَ: مَنْزِلَتُنَا وَاحِدَةٌ فِيمَا افْتَرَضَ اللَّهُ عَلَيْنَا، شَرِيفُنَا وَوَضِيعُنَا وَأَوَّلُنَا وَآخِرُنَا. قَالَ جَرَجَةُ: فَلِمَنْ دَخَلَ فِيكُمُ الْيَوْمَ مِنَ الْأَجْرِ مِثْلُ مَا لَكَمَ مِنَ الْأَجْرِ وَالذُّخْرِ ؟ قَالَ: نَعَمْ، وَأَفْضَلُ. قَالَ: وَكَيْفَ يُسَاوِيكُمْ وَقَدْ سَبَقْتُمُوهُ ؟ فَقَالَ خَالِدٌ: إِنَّا دَخَلْنَا فِي هَذَا الْأَمْرِ وَبَايَعْنَا نَبِيَّنَا ﷺ وَهُوَ حَيٌّ بَيْنَ أَظْهُرِنَا تَأْتِيهِ أَخْبَارُ السَّمَاءِ، وَيُخْبِرُنَا بِالْكُتُبِ وَيُرِينَا الْآيَاتِ، وَحُقَّ لِمَنْ رَأَى مَا رَأَيْنَا وَسَمِعَ مَا سَمِعْنَا أَنْ يُسْلِمَ وَيُبَايِعَ، وَإِنَّكُمْ أَنْتُمْ لَمْ تَرَوْا مَا رَأَيْنَا، وَلَمْ تَسْمَعُوا مَا سَمِعْنَا مِنَ الْعَجَائِبِ وَالْحُجَجِ، فَمَنْ دَخَلَ فِي هَذَا الْأَمْرِ مِنْكُمْ بِحَقِيقَةٍ وَنِيَّةٍ كَانَ أَفْضَلَ مِنَّا. فَقَالَ جَرَجَةُ: بِاللَّهِ لَقَدْ صَدَقْتَنِي وَلَمْ تُخَادِعْنِي ؟ قَالَ: بِاللَّهِ لَقَدْ صَدَقْتُكَ، وَإِنَّ اللَّهَ وَلِيُّ مَا سَأَلَتْ عَنْهُ. فَعِنْدَ ذَلِكَ قَلَبَ جَرَجَةُ التُّرْسَ وَمَالَ مَعَ خَالِدٍ، وَقَالَ: عَلِّمْنِي الْإِسْلَامَ. فَمَالَ بِهِ خَالِدٌ إِلَى فُسْطَاطِهِ، فَشَنَّ عَلَيْهِ قِرْبَةً مِنْ مَاءٍ، ثُمَّ صَلَّى بِهِ رَكْعَتَيْنِ. استشهاد جرجة الرومي وَحَمَلَتِ الرُّومُ مَعَ انْقِلَابِهِ إِلَى خَالِدٍ وَهُمْ يَرَوْنَ أَنَّهَا مِنْهُ حَمْلَةٌ، فَأَزَالُوا الْمُسْلِمِينَ عَنْ مَوَاقِفِهِمْ إِلَّا الْمُحَامِيَةَ، عَلَيْهِمْ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ وَالْحَارِثُ بْنُ هِشَامٍ، فَرَكِبَ خَالِدٌ وَجَرَجَةُ مَعَهُ، وَالرُّومُ خِلَالَ الْمُسْلِمِينَ، فَتَنَادَى النَّاسُ وَثَابُوا وَتَرَاجَعَتِ الرُّومُ إِلَى مَوَاقِفِهِمْ، وَزَحَفَ خَالِدٌ بِالْمُسْلِمِينَ حَتَّى تَصَافَحُوا بِالسُّيُوفِ، فَضَرَبَ فِيهِمْ خَالِدٌ وَجَرَجَةُ مِنْ لَدُنِ ارْتِفَاعِ النَّهَارِ إِلَى جُنُوحِ الشَّمْسِ لِلْغُرُوبِ، وَصَلَّى الْمُسْلِمُونَ صَلَاةَ الظُّهْرِ وَصَلَاةَ الْعَصْرِ إِيمَاءً، وَأُصِيبَ جَرَجَةُ، رَحِمَهُ اللَّهُ وَلَمْ يُصَلِّ لِلَّهِ إِلَّا تِلْكَ الرَّكْعَتَيْنِ مَعَ خَالِدٍ، ؓ، وَتَضَعْضَعَتِ الرُّومُ عِنْدَ ذَلِكَ، ثُمَّ نَهَدَ خَالِدٌ بِالْقَلْبِ حَتَّى صَارَ فِي وَسَطِ خُيُولِ الرُّومِ، فَعِنْدَ ذَلِكَ هَرَبَتْ خَيَّالَتُهُمْ، وَاشْتَدَّتْ بِهِمْ فِي تِلْكَ الصَّحْرَاءِ، وَأَفْرَجَ الْمُسْلِمُونَ بِخُيُولِهِمْ حَتَّى ذَهَبُوا، وَأَخَّرَ النَّاسُ صَلَاتَيِ الْعِشَاءِ حَتَّى اسْتَقَرَّ الْفَتْحُ. قتل خالد مِائَةُ أَلْفٍ وَعِشْرُونَ أَلْفًا من الروم وَعَمَدَ خَالِدٌ إِلَى رَجْلِ الرُّومِ - وَهُمُ الرَّجَّالَةُ - فَفَصَلُوهُمْ عَنْ آخِرِهِمْ، حَتَّى صَارُوا كَأَنَّهُمْ حَائِطٌ قَدْ هُدِمَ، ثُمَّ تَبِعُوا مَنْ فَرَّ مِنَ الْخَيَّالَةِ، وَاقْتَحَمَ خَالِدٌ عَلَيْهِمْ خَنْدَقَهُمْ، وَجَاءَ الرُّومُ فِي ظَلَامِ اللَّيْلِ إِلَى الْوَاقُوصَةِ، فَجَعَلَ الَّذِينَ تَسَلْسَلُوا وَقَيَّدُوا بَعْضَهُمْ بِبَعْضٍ إِذَا سَقَطَ وَاحِدٍ مِنْهُمْ سَقَطَ الَّذِينَ مَعَهُ. قَالَ ابْنُ جَرِيرٍ وَغَيْرُهُ: فَسَقَطَ فِيهَا وَقُتِلَ عِنْدَهَا مِائَةُ أَلْفٍ وَعِشْرُونَ أَلْفًا سِوَى مَنْ قُتِلَ فِي الْمَعْرَكَةِ. قتال نساء المسلمين في المعركة وَقَدْ قَاتَلَ نِسَاءُ الْمُسْلِمِينَ فِي هَذَا الْيَوْمِ، وَقَتَلُوا خَلْقًا كَثِيرًا مِنَ الرُّومِ. وَكُنَّ يَضْرِبْنَ مَنِ انْهَزَمَ مِنَ الْمُسْلِمِينَ وَيَقُلْنَ: أَيْنَ تَذْهَبُونَ وَتَدَعُونَنَا لِلْعُلُوجِ ؟ ! فَإِذَا زَجَرْنَهُمْ لَا يَمْلِكُ أَحَدٌ نَفْسَهُ حَتَّى يَرْجِعَ إِلَى الْقِتَالِ. قَالَ: وَتَجَلَّلَ الْقَيْقَلَانُ وَأَشْرَافٌ مِنْ قَوْمِهِ مِنَ الرُّومِ بِبَرَانِسِهِمْ، وَقَالُوا: إِذَا لَمْ نَقْدِرْ عَلَى نَصْرِ دِينِ النَّصْرَانِيَّةِ، فَلْنَمُتْ عَلَى دِينِهِمْ. فَجَاءَ الْمُسْلِمُونَ فَقَتَلُوهُمْ عَنْ آخِرِهِمْ. عدد من قتل من المسلمين قَالُوا: وَقُتِلَ فِي هَذَا الْيَوْمِ مِنَ الْمُسْلِمِينَ ثَلَاثَةُ آلَافٍ؛ مِنْهُمْ عِكْرِمَةُ وَابْنُهُ عَمْرٌو، وَسَلَمَةُ بْنُ هِشَامٍ، وَعَمْرُو بْنُ سَعِيدٍ، وَأَبَانُ بْنُ سَعِيدٍ - وَأُثْبِتَ خَالِدُ بْنُ سَعِيدٍ فَلَا يُدْرَى أَيْنَ ذَهَبَ، وَضِرَارُ بْنُ الْأَزْوَرِ - وَهِشَامُ بْنُ الْعَاصِ وَعَمْرُو بْنُ الطُّفَيْلِ بْنِ عَمْرٍو الدَّوْسِيُّ، وَحَقَّقَ اللَّهُ رُؤْيَا أَبِيهِ يَوْمَ الْيَمَامَةِ. وَقَدِ انْكَشَفَ فِي هَذَا الْيَوْمِ جَمَاعَةٌ مِنَ النَّاسِ ; انْهَزَمَ عَمْرُو بْنُ الْعَاصِ فِي أَرْبَعَةٍ، حَتَّى وَصَلُوا إِلَى النِّسَاءِ، ثُمَّ رَجَعُوا حِينَ زَجَرَهُمُ النِّسَاءُ، وَانْكَشَفَ شُرَحْبِيلُ ابْنُ حَسَنَةَ وَأَصْحَابُهُ، ثُمَّ تَرَاجَعُوا حِينَ وَعَظَهُمُ الْأَمِيرُ بِقَوْلِهِ تَعَالَى: إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ الْآيَةَ [ التَّوْبَةِ: 111 ]. ثبات يزيد بن أبي سفيان في المعركة وَثَبَتَ يَوْمَئِذٍ يَزِيدُ بْنُ أَبِي سُفْيَانَ، وَقَاتَلَ قِتَالًا شَدِيدًا، وَذَلِكَ أَنَّ أَبَاهُ مَرَّ بِهِ فَقَالَ لَهُ: يَا بُنَيَّ، عَلَيْكَ بِتَقْوَى اللَّهِ وَالصَّبْرِ ; فَإِنَّهُ لَيْسَ رَجُلٌ بِهَذَا الْوَادِي مِنَ الْمُسْلِمِينَ إِلَّا مَحْفُوفًا بِالْقِتَالِ، فَكَيْفَ بِكَ وَبِأَشْبَاهِكَ الَّذِينَ وُلُّوا أُمُورَ الْمُسْلِمِينَ ؟ أُولَئِكَ أَحَقُّ النَّاسِ بِالصَّبْرِ وَالنَّصِيحَةِ، فَاتَّقِ اللَّهَ يَا بُنَيَّ، وَلَا يَكُونَنَّ أَحَدٌ مِنْ أَصْحَابِكَ بَأَرْغَبَ فِي الْأَجْرِ وَالصَّبْرِ فِي الْحَرْبِ، وَلَا أَجْرَأَ عَلَى عَدُوِّ الْإِسْلَامِ مِنْكَ، فَقَالَ: أَفْعَلُ إِنْ شَاءَ اللَّهُ. فَقَاتَلَ يَوْمَئِذٍ قِتَالًا شَدِيدًا، وَكَانَ مِنْ نَاحِيَةِ الْقَلْبِ، ؓ. وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ، عَنْ أَبِيهِ قَالَ: هَدَأَتِ الْأَصْوَاتُ يَوْمَ الْيَرْمُوكِ فَسَمِعْنَا صَوْتًا يَكَادُ يَمْلَأُ الْعَسْكَرَ يَقُولُ: يَا نَصْرَ اللَّهِ اقْتَرِبْ، الثَّبَاتَ الثَّبَاتَ يَا مَعْشَرَ الْمُسْلِمِينَ. قَالَ: فَنَظَرْنَا فَإِذَا هُوَ أَبُو سُفْيَانَ تَحْتَ رَايَةِ ابْنِهِ يَزِيدَ.. هروب هرقل ملك الروم وَأَكْمَلَ خَالِدٌ لَيْلَتَهُ فِي خَيْمَةِ تَذَارِقَ أَخِي هِرَقْلَ، وَهُوَ أَمِيرُ الرُّومِ كُلِّهِمْ يَوْمَئِذٍ، هَرَبَ فِيمَنْ هَرَبَ، وَبَاتَتِ الْخُيُولُ تَجُولُ نَحْوَ خَيْمَةِ خَالِدٍ يَقْتُلُونَ مَنْ مَرَّ بِهِمْ مِنَ الرُّومِ حَتَّى أَصْبَحُوا، وَقُتِلَ تَذَارِقُ، وَكَانَ لَهُ ثَلَاثُونَ سُرَادِقًا وَثَلَاثُونَ رُوَاقًا مِنْ دِيبَاجٍ بِمَا فِيهَا مِنَ الْفُرُشِ وَالْحَرِيرِ، فَلَمَّا كَانَ الصَّبَاحُ حَازُوا مَا كَانَ هُنَالِكَ مِنَ الْغَنَائِمِ، وَمَا فَرِحُوا بِمَا وَجَدُوا بِقَدْرِ حُزْنِهِمْ عَلَى الصِّدِّيقِ حِينَ أَعْلَمَهُمْ خَالِدٌ بِذَلِكَ، وَلَكِنْ عَوَّضَهُمُ اللَّهُ بِالْفَارُوقِ ؓ. وَقَالَ خَالِدٌ حِينَ عَزَّى الْمُسْلِمِينَ فِي الصِّدِّيقِ: الْحَمْدُ لِلَّهِ الَّذِي قَضَى عَلَى أَبِي بَكْرٍ بِالْمَوْتِ وَكَانَ أَحَبَّ إِلَيَّ مِنْ عُمَرَ، وَالْحَمْدُ لِلَّهِ الَّذِي وَلَّى عُمَرَ وَكَانَ أَبْغَضَ إِلَيَّ مِنْ أَبِي بَكْرٍ، وَأَلْزَمَنِي حُبَّهُ. تتبع خالد من انهزم من الروم وَقَدِ اتَّبَعَ خَالِدٌ مَنِ انْهَزَمَ مِنَ الرُّومِ حَتَّى وَصَلَ إِلَى دِمَشْقَ، فَخَرَجَ إِلَيْهِ أَهْلُهَا فَقَالُوا: نَحْنُ عَلَى عَهْدِنَا وَصُلْحِنَا ؟ قَالَ: نَعَمْ. ثُمَّ اتَّبَعَهُمْ إِلَى ثَنِيَّةِ الْعُقَابِ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، ثُمَّ سَاقَ وَرَاءَهُمْ إِلَى حِمْصَ، فَخَرَجَ إِلَيْهِ أَهْلُهَا فَصَالَحَهُمْ كَمَا صَالَحَ أَهْلُ دِمَشْقَ، وَبَعَثَ أَبُو عُبَيْدَةَ عِيَاضَ بْنَ غَنْمٍ وَرَاءَهُمْ أَيْضًا، فَسَاقَ حَتَّى وَصَلَ مَلَطْيَةَ فَصَالَحَهُ أَهْلُهَا وَرَجَعَ، فَلَمَّا بَلَغَ هِرَقْلَ ذَلِكَ بَعَثَ إِلَى مُقَاتِلِيهَا فَحَضَرُوا بَيْنَ يَدَيْهِ، وَأَمَرَ بِمَلَطْيَةَ فَحُرِقَتْ، وَانْتَهَتِ الرُّومُ مُنْهَزِمَةً إِلَى هِرَقْلَ وَهُوَ بِحِمْصَ، وَالْمُسْلِمُونَ فِي آثَارِهِمْ يَقْتُلُونَ وَيَأْسِرُونَ وَيَغْنَمُونَ، فَلَمَّا وَصَلَ الْخَبَرُ إِلَى هِرَقْلَ ارْتَحَلَ مِنْ حِمْصَ، وَجَعَلَهَا بَيْنَهُ وَبَيْنَ الْمُسْلِمِينَ، وَتَرَّسَ بِهَا، وَقَالَ هِرَقْلُ: أَمَّا الشَّامُ فَلَا شَامَ، وَوَيْلٌ لِلرُّومِ مِنَ الْمَوْلُودِ الْمَشْئُومِ. مما قيل من الأشعار في يوم اليرموك وَمِمَّا قِيلَ مِنَ الْأَشْعَارِ فِي يَوْمِ الْيَرْمُوكِ قَوْلُ الْقَعْقَاعِ بْنِ عَمْرٍو: أَلَمْ تَرَنَا عَلَى الْيَرْمُوكِ فُزْنَا     كَمَا فُزْنَا بِأَيَّامِ الْعِرَاقِ فَتَحْنَا قَبْلَهَا بُصْرَى وَكَانَتْ     مُحَرَّمَةَ الْجَنَابِ لَدَى الْبُعَاقِ وَعَذْرَاءَ الْمَدَائِنِ قَدْ فَتَحْنَا     وَمَرَجَ الصُّفَّرَيْنِ عَلَى الْعِتَاقِ قَتَلْنَا مَنْ أَقَامَ لَنَا وَفِينَا     نِهَابُهُمُ بِأَسْيَافٍ رِقَاقِ قَتَلْنَا الرُّومَ حَتَّى مَا تُسَاوِي     عَلَى الْيَرْمُوكِ ثُفْرُوقَ الْوِرَاقِ فَضَضْنَا جَمْعَهُمْ لَمَّا اسْتَحَالُوا     عَلَى الْوَاقُوصِ بِالْبُتْرِ الرِّقَاقِ غَدَاةَ تَهَافَتُوا فِيهَا فَصَارُوا     إِلَى أَمْرٍ يُعَضِّلُ بِالذَّوَاقِ وَقَالَ الْأَسْوَدُ أَبُو مُفَزِّرٍ التَّمِيمِيُّ: وَكَمْ قَدْ أَغَرْنَا غَارَةً بَعْدَ غَارَةٍ     وَيَوْمًا وَيَوْمًا قَدْ كَشَفْنَا أَهَاوِلَهْ وَلَوْلَا رِجَالٌ كَانَ حَشْوُ غَنِيمَةٍ     لَدَى مَأْقَطٍ رَجَّتْ عَلَيْنَا أَوَائِلُهْ لَقِينَاهُمُ الْيَرْمُوكَ لَمَّا تَضَايَقَتْ     بِمَنْ حَلَّ بِالْيَرْمُوكِ مِنْهُ حَمَائِلُهْ فَلَا يَعْدَمَنْ مِنَّا هِرَقْلُ كَتَائِبًا     إِذَا رَامَهَا رَامَ الَّذِي لَا يُحَاوِلُهْ وَقَالَ عَمْرُو بْنُ الْعَاصِ: الْقَوْمُ لَخْمٌ وَجُذَامٌ فِي الْحَرِبْ     وَنَحْنُ وَالرُّومُ بِمَرْجٍ نَضْطَرِبْ فَإِنْ يَعُودُوا بَعْدَهَا لَا نَصْطَحِبْ     بَلْ نَعْصِبُ الْفُرَّارَ بِالضَّرْبِ الْكَلِبْ بين هرقل ورجاله وقوة المسلمين وَرَوَى أَحْمَدُ بْنُ مَرْوَانَ الْمَالِكِيُّ فِي " الْمُجَالَسَةِ " بسنده، عَنْ أَبِي إِسْحَاقَ: كَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ لَا يَثْبُتُ لَهُمُ الْعَدُوُّ فُوَاقَ نَاقَةٍ عِنْدَ اللِّقَاءِ. فَقَالَ هِرَقْلُ وَهُوَ عَلَى أَنْطَاكِيَةَ لَمَّا قَدِمَتْ مُنْهَزِمَةُ الرُّومِ: وَيَلَكُمُ ! أَخْبِرُونِي عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ يُقَاتِلُونَكُمْ، أَلَيْسُوا هُمْ بَشَرًا مِثْلَكُمْ ؟ ! قَالُوا: بَلَى. قَالَ: فَأَنْتُمْ أَكْثَرُ أَمْ هُمْ ؟ قَالُوا: بَلْ نَحْنُ أَكْثَرُ مِنْهُمْ أَضْعَافًا فِي كُلِّ مَوْطِنٍ. قَالَ: فَمَا بَالُكُمْ تَنْهَزِمُونَ كُلَّمَا لَقِيتُمُوهُمْ ؟ ! فَقَالَ شَيْخٌ مِنْ عُظَمَائِهِمْ: مِنْ أَجْلِ أَنَّهُمْ يَقُومُونَ اللَّيْلَ، وَيَصُومُونَ النَّهَارَ، وَيُوفُونَ بِالْعَهْدِ، وَيَأْمُرُونَ بِالْمَعْرُوفِ، وَيَنْهَوْنَ عَنِ الْمُنْكَرِ، وَيَتَنَاصَفُونَ بَيْنَهُمْ، وَمِنْ أَجْلِ أَنَّا نَشْرَبُ الْخَمْرَ، وَنَزْنِي، وَنَرْكَبُ الْحَرَامَ، وَنَنْقُضُ الْعَهْدَ، وَنَغْصَبُ، وَنَظْلِمُ، وَنَأْمُرُ بِمَا يُسْخِطُ اللَّهَ، وَنَنْهَى عَمَّا يُرْضِي اللَّهَ، وَنُفْسِدُ فِي الْأَرْضِ. فَقَالَ: أَنْتَ صَدَقْتَنِي. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ: أَخْبَرَنِي مَنْ سَمِعَ يَحْيَى بْنَ يَحْيَى الْغَسَّانِيَّ يُحَدِّثُ عَنْ رَجُلَيْنِ مِنْ قَوْمِهِ، قَالَا: لَمَّا نَزَلَ الْمُسْلِمُونَ بِنَاحِيَةِ الْأُرْدُنِّ تَحَدَّثْنَا بَيْنَنَا أَنَّ دِمَشْقَ سَتُحَاصَرُ، فَذَهَبْنَا نَتَسَوَّقُ مِنْهَا قَبْلَ ذَلِكَ، فَبَيْنَا نَحْنُ فِيهَا إِذْ أَرْسَلَ إِلَيْنَا بِطْرِيقُهَا فَجِئْنَاهُ فَقَالَ: أَنْتُمَا مِنَ الْعَرَبِ ؟ قُلْنَا: نَعَمْ. قَالَ: وَعَلَى النَّصْرَانِيَّةِ ؟ قُلْنَا: نَعَمْ. فَقَالَ: لِيَذْهَبْ أَحَدُكُمَا فَلْيَتَجَسَّسْ لَنَا عَنْ هَؤُلَاءِ الْقَوْمِ وَرَأْيِهِمْ، وَلِيَثْبُتِ الْآخَرُ عَلَى مَتَاعِ صَاحِبِهِ. فَفَعَلَ ذَلِكَ أَحَدُنَا، فَلَبِثَ مَلِيًّا ثُمَّ جَاءَهُ فَقَالَ: جِئْتُكَ مِنْ عِنْدِ رِجَالٍ دِقَاقْ، يَرْكَبُونَ خُيُولًا عِتَاقْ، أَمَّا اللَّيْلُ فَرُهْبَانْ، وَأَمَّا النَّهَارُ فَفُرْسَانْ، يَرِيشُونَ النَّبْلَ وَيَبْرُونَهَا، وَيُثَقِّفُونَ الْقَنَا، لَوْ حَدَّثْتَ جَلِيسَكَ حَدِيثًا مَا فَهِمَهُ عَنْكَ ; لِمَا عَلَا مِنْ أَصْوَاتِهِمْ بِالْقُرْآنِ وَالذِّكْرِ. قَالَ: فَالْتَفَتَ إِلَى أَصْحَابِهِ وَقَالَ: أَتَاكُمْ مِنْهُمْ مَا لَا طَاقَةَ لَكُمْ بِهِ.

    ✧ Its timing The Battle of al-Yarmūk — according to what Sayf b. ʿUmar mentioned, in this year, before the conquest of Damascus, and Abū Jaʿfar b. Jarīr, may God have mercy on him, followed him in that. As for al-Ḥāfiẓ Ibn ʿAsākir, may God have mercy on him, he transmitted with his isnād from al-Walīd, Ibn Lahīʿa, al-Layth, and Abū Maʿshar that it took place in the year 15 AH, after the conquest of Damascus. Muḥammad b. Isḥāq said: It was in Rajab of the year 15 AH. Khalīfa b. Khayyāṭ said: Ibn al-Kalbī said: The Battle of al-Yarmūk was on Monday, five nights having passed of Rajab, in the year 15 AH. Ibn ʿAsākir said: This is the well-attested [view], and what Sayf said that it was before the conquest of Damascus in the year 13 AH is not followed. I say: This is the account of Sayf and others as reported by Ibn Jarīr and others. Causes of the campaign of al-Yarmūk They said: When these armies set out toward Syria, that alarmed the Byzantines, and they feared greatly. They wrote to Heraclius informing him of what had happened. It is said that he was then at Ḥimṣ, and it is also said that he had made a pilgrimage that year to Jerusalem. When the news reached him, he said to them: Woe to you! These are people of a new religion, and no one can withstand them. Obey me and make peace with them on [terms of giving them] half the kharāj of Syria, while the mountains of Byzantium remain yours. If you refuse that, they will take Syria from you and press you in the mountains of Byzantium. They snorted at that like the snorting of wild asses, as is their custom in lack of knowledge and [poor] judgment in war and in supporting religion and worldly matters. Thereupon he marched to Ḥimṣ, and Heraclius ordered the Byzantine armies to go forth with their commanders, opposing each Muslim commander with a large army. He sent against ʿAmr b. al-ʿĀṣ his full brother Tudhāriq with ninety thousand fighting men, and he sent Jaraja b. Tūdharā toward the area of Yazīd b. Abī Sufyān, who encamped facing him. He sent al-Durāqiṣ against Shuraḥbīl b. Ḥasana, and he sent al-Qayqār — also said al-Qayqalān; Ibn Isḥāq said: he was Heraclius’ eunuch — son of Nasṭūrus, with sixty thousand against Abū ʿUbayda b. al-Jarrāḥ. The Byzantines said: By God, we shall keep Abū Bakr occupied [so that he is unable] to bring cavalry into our land. The total of the Muslim armies was twenty-one thousand, besides the army with ʿIkrima b. Abī Jahl, which stood at the edge of Syria as a support for the people, in six thousand. The commanders wrote to Abū Bakr and ʿUmar informing them of the great affair that had occurred. He wrote to them to gather together and be one army, and to meet the armies of the polytheists, “for you are the helpers of God, and God helps those who help Him and forsakes those who disbelieve in Him. The like of you will not be defeated because of small numbers, but rather because of sins, so beware of them, and let each man of you pray with his companions.” Al-Ṣiddīq sends Khālid to Syria and calls for unified command Al-Ṣiddīq said: By God, I shall keep the Christians occupied from the whisperings of Satan with Khālid b. al-Walīd. He sent to him while he was in Iraq, ordering him to come to Syria and be commander over those there, and when he was done, to return to his post in Iraq. What we shall mention then happened. The number of the Muslim army and the Byzantine army When Heraclius learned what al-Ṣiddīq had commanded his commanders regarding gathering together, he sent to his commanders to also gather together and to camp the army in a place with wide watering grounds, wide open space, but narrow escape routes. His brother Tudhāriq was over the people, over the vanguard was Jaraja, over the two flanks Bāhān and al-Durāqiṣ, and over the war al-Qayqalān. Muḥammad b. ʿĀʾidh said, from ʿAbd al-Aʿlā, from Saʿīd b. ʿAbd al-ʿAzīz: The Muslims were twenty-four thousand, under Abū ʿUbayda, and the Byzantines were one hundred twenty thousand, under Bāhān and Suqlāb, on the day of al-Yarmūk. Likewise Ibn Isḥāq mentioned that Suqlāb the eunuch was over the Byzantines that day with one hundred thousand, and over the vanguard Jaraja from Armenia with twelve thousand, and of the Arabized [tribes] twelve thousand under Jabala b. al-Ayham. The Muslims were twenty-four thousand, and they fought a fierce battle, so that even the women fought from behind them with the utmost fierceness. From ʿAbd al-Raḥmān b. Jubayr who said: Heraclius sent two hundred thousand, over them Bāhān al-Armanī. Requesting reinforcements from the Caliph and sending Khālid Sayf said: The Byzantines marched and camped at al-Wāqūṣa, near al-Yarmūk, and the valley became a trench around them. The Companions sent to al-Ṣiddīq seeking reinforcements and informing him of the Byzantine army that had gathered at al-Yarmūk. Thereupon al-Ṣiddīq wrote to Khālid b. al-Walīd to appoint a deputy over Iraq and to return with those with him to Syria, and when he reached them he would be commander over them. He appointed al-Muthannā b. Ḥāritha as his deputy over Iraq. Khālid traveled quickly with nine thousand — or it is said eight hundred, or five hundred — his guide being Rāfiʿ b. ʿUmayra al-Ṭāʾī, who led him through al-Samāwa until he reached Qurāqir, and he traversed lands that no one had traversed before him. He crossed deserts and barren wastes, cut through valleys, climbed mountains, and traveled on no beaten path. Rāfiʿ guided them on their way while he was bleary-eyed. He made the camels thirsty and then gave them water to drink little by little after full watering; he cut their lips and muzzled them so they would not chew cud; and he pierced their rear parts and drove them along. When they ran out of water, he slaughtered them and they drank the water in their bellies. It is also said: rather he gave the water to the horses and they drank what water [the camels] were carrying, and ate their flesh. He arrived, praise and favor be to God, in five days. Treaty of Tadmur and Arak, and the conquest of Buṣrā He came upon the Byzantines from the direction of Tadmur. He made peace with the people of Tadmur and Arak. When he passed by ʿAdhrāʾ, he made it permissible [for plunder] and gained immense wealth from Ghassān. He emerged to the east of Damascus, then marched until he reached Qanāt Buṣrā, where he found the Companions besieging it. Its ruler made peace with him and surrendered it to him, so it was the first city conquered in Syria. And praise be to God. Khālid sent the fifth of what was taken from Ghassān with Bilāl b. al-Ḥārith al-Muzanī to al-Ṣiddīq. Khālid’s march to the Byzantines, Abū Sufyān’s counsel, and the Battle of Ajnādayn Then Khālid, Abū ʿUbayda, Yazīd, and Shuraḥbīl marched to ʿAmr b. al-ʿĀṣ, toward whom the Byzantines had headed in the land of al-ʿArabāt in the Ghawr. That was the Battle of Ajnādayn. A man from the Muslims said concerning their march with Khālid: For God, the two eyes of Rāfiʿ, how did he find the way? He went from Qurāqir to Suwā, five [nights], when the army traversed them it wept. No human before you, I see, ever traversed them. Some of the Arabs had said to him regarding this march: If you reach such-and-such tree by morning, you and those with you will be saved, and if you do not reach it, you and those with you will perish. Khālid marched with those with him and they traveled a great night journey, and by morning they were at it. Khālid said: “At morning the people praise the night journey.” He made it a proverb, and he was the first to say it, ؓ. Others besides Ibn Isḥāq, such as Sayf b. ʿUmar and Abū Mikhnaf and others, in completing the first account, said: When the Byzantines gathered with their commanders at al-Wāqūṣa, the Companions moved from their former camp and encamped near the Byzantines on their road, such that they had no road other than it. ʿAmr b. al-ʿĀṣ said: Rejoice, O people! By God, the Byzantines are now besieged, and seldom does a besieged [army] come to good. It is said that when the Companions gathered for consultation about how to march against the Byzantines, the commanders sat for that, and Abū Sufyān came and said: I never thought I would live to see a people gather for war and not be present among them. Then he advised that the army be divided into three parts: one third should march and camp facing the Byzantines, then the baggage and families should march in the second third, and Khālid should remain behind with the last third. When the baggage reached the first group, he would march after them and they would camp in a place with the desert behind their backs, so that couriers and reinforcements could reach them. They followed his advice, and excellent advice it was. Al-Walīd mentioned from Ṣafwān, from ʿAbd al-Raḥmān b. Jubayr, that the Byzantines camped between Dayr Ayyūb and al-Yarmūk, and the Muslims camped beyond the river on the other side, with Adhriʿāt behind them, so that reinforcements could reach them from al-Madīna. It is also said that Khālid came to them only after the Companions had camped facing the Byzantines and had endured and besieged them for the entire month of Rabīʿ al-Awwal. When it ended and fighting became possible due to the scarcity of water, they sent to al-Ṣiddīq seeking reinforcements. He said: Khālid is the man for it. He sent to Khālid, who came to them in Rabīʿ al-Ākhir. Upon Khālid’s arrival, Bāhān came as reinforcement for the Byzantines, with him priests, deacons, and monks, urging and inciting them to fight in support of the Christian religion. The Byzantine army was completed at two hundred forty thousand: eighty thousand chained with iron and ropes, eighty thousand cavalry, and eighty thousand infantry. It was also said: those who were chained together — every ten in one chain, so that they would not flee — were thirty thousand. God knows best. Sayf said: ʿIkrima arrived with the armies he had, and the army of the Companions was completed at thirty-six thousand to forty thousand. According to Ibn Isḥāq and al-Madāʾinī as well, the Battle of Ajnādayn was before the Battle of al-Yarmūk. The Battle of Ajnādayn was on the two nights remaining of Jumādā al-Ūlā in the year 13 AH. Many of the Companions were killed in it, the Byzantines were defeated, and their commander al-Qayqalān was killed. He had sent a man from the Arab Christians to spy for him on the Companions. When he returned to him, he said: I found a people who are monks at night and horsemen by day. By God, if the son of their king stole among them, they would cut off his hand, and if he committed adultery, they would stone him. Al-Qayqalān said to him: By God, if you are truthful, the belly of the earth is better than its back. Khālid’s plan to confront the Byzantines Sayf b. ʿUmar said in his account: Khālid found the armies dispersed: the army of Abū ʿUbayda and ʿAmr b. al-ʿĀṣ on one side, and the army of Yazīd and Shuraḥbīl on another. Khālid stood among the people as an orator, commanding them to gather together and forbidding them from dispersal and disagreement. The people gathered and formed ranks against their enemy at the beginning of Jumādā al-Ākhira. Khālid b. al-Walīd stood among the people, praised God and extolled Him, and said: This is a day of the days of God, in which there should be no boasting or transgression. Make your jihād sincere and seek God with your deeds. This is a day after which there is no [other]; if we repel them today to their trench, we shall continue to repel them, but if they defeat us, we shall never succeed after it. Come, let us take turns in command: let one of us be in charge today, another tomorrow, and another the day after, until all of you have commanded. Leave me today to lead you. So they made him commander over them, thinking that the affair would last very long. The Byzantines came out in a battle array the like of which had never been seen. Khālid’s battle formation Khālid came out in a formation the Arabs had never used before: he came out in thirty-six to forty squadrons (kurdūs), each squadron of a thousand men under a commander. He placed Abū ʿUbayda in the center, on the right wing ʿAmr b. al-ʿĀṣ, with him Shuraḥbīl b. Ḥasana, and on the left wing Yazīd b. Abī Sufyān. He appointed a commander over each squadron, over the scouts Qubāth b. Ashyam, over the reserves ʿAbd Allāh b. Masʿūd, and the judge that day was Abū al-Dardāʾ. Their preacher who exhorted them and urged them to fight was Abū Sufyān b. Ḥarb, and their reciter who went around among the people reciting Sūrat al-Anfāl and the verses of jihād was al-Miqdād b. al-Aswad. Isḥāq b. Bishr mentioned with his isnād that the commanders of the quarters that day were four: Abū ʿUbayda, ʿAmr b. al-ʿĀṣ, Shuraḥbīl b. Ḥasana, and Yazīd b. Abī Sufyān. The people came out under their banners. On the right wing was Muʿādh b. Jabal, on the left wing Qubāth b. Ashyam al-Kinānī, over the infantry Hāshim b. ʿUtba b. Abī Waqqāṣ, and over the cavalry Khālid b. al-Walīd, who was the adviser in war whose opinion all the people followed. When the Byzantines advanced in their pride and arrogance, they filled every part of that area, its plain and its rugged terrain, as if they were a black cloud, shouting with raised voices. Their monks recited the Gospel and urged them to fight. Khālid was among the cavalry in front of the army, and he rode his horse to Abū ʿUbayda and said to him: I am advising a matter. He said: Speak what God has shown you; I hear and obey. Khālid said to him: These people will inevitably make a great charge from which they cannot turn away, and I fear for the right and left wings. I have seen fit to divide the cavalry into two groups and place them behind the right and left wings, so that when [the enemy] crashes into them, they will be a support from behind. He said: Excellent is what you have seen. So Khālid was in one of the two cavalry groups behind the right wing, and he placed Qays b. Hubayra in the other cavalry group. He ordered Abū ʿUbayda to withdraw from the center to behind the entire army, so that if a fleeing man saw him, he would feel ashamed and return to fighting. Abū ʿUbayda placed in his place in the center Saʿīd b. Zayd al-ʿAdawī, one of the ten, ؓ. Khālid rode to the women behind the army, with whom were a number of swords and other things, and said to them: Whoever you see turning his back, kill him. Then he returned to his position, ؓ. Exhortations of some Companions at the time of battle When the two armies came within sight of each other and the two parties advanced for single combat, Abū ʿUbayda exhorted the Muslims, saying: Servants of God, help God and He will help you and make your feet firm. O assembly of Muslims, be patient, for patience is a deliverance from disbelief, a means of earning the Lord’s pleasure, and a repelling of disgrace. Do not leave your ranks, do not take a step toward them, and do not initiate fighting with them. Lower your spears, shield yourselves with your shields, and keep silence except for the remembrance of God in your hearts, until I give you the command, God Almighty willing. They said: Muʿādh b. Jabal went out to the people and began reminding them, saying: O people of the Qurʾān and keepers of the Book, supporters of guidance and truth, the mercy of God is not attained and His Paradise is not entered by wishes, and God does not grant forgiveness and His vast mercy except to the truthful one who affirms. Have you not heard the words of God: “God has promised those of you who believe and do righteous deeds” [al-Nūr: 55]? So be ashamed, may God have mercy on you, before your Lord that He should see you fleeing from your enemy while you are in His grasp, and you have no refuge besides Him, and no might except through Him. And ʿAmr b. al-ʿĀṣ said: O Muslims, lower your gazes, kneel upon your knees, and level your spears. When they charge at you, give them respite until they ride upon the points of the spearheads, then leap at them with the leap of the lion. By Him who is pleased with truthfulness and rewards it, and abhors lying, and recompenses good with good, I have heard that the Muslims will conquer it village by village and palace by palace. Let not their multitudes or their numbers terrify you, for if you meet them with a true charge, they will scatter like the young of the sandgrouse. And Abū Sufyān said: O assembly of Muslims, you are the Arabs, and you have become cut off from your families in the abode of the non-Arabs, far from the Commander of the Believers and the reinforcements of the Muslims. By God, you have come to face an enemy whose number is great, whose rancor against you is intense, and you have bereaved them in their lives, their lands, and their women. By God, nothing will save you from these people, and nothing will bring you to the good pleasure of God tomorrow, except truthfulness in the meeting and patience in the hated stations. Indeed it is a binding practice, and the land behind you, between you and the Commander of the Believers and the community of the Muslims, is deserts and open wastes, in which no one has any stronghold or refuge except patience and hope for what God has promised, for He is the best reliance. So protect yourselves with your swords and help one another, and let them be the fortresses. Then he went to the women and exhorted them, then returned and called out: O assemblies of the people of Islam, what you see has come to pass; here is the Messenger of God ﷺ and Paradise before you, and Satan and the Fire behind you. Then he moved to his station, may God have mercy on him. Abū Hurayrah also exhorted the people, saying: Hasten to the wide-eyed maidens and the neighborhood of your Lord, mighty and majestic, in the gardens of bliss. You are not in any station more beloved to your Lord than in the like of this station. Indeed for the patient ones is their merit. Sayf b. ʿUmar said with his chain from his shaykhs: They said: In that gathering there were a thousand men of the Companions, among them one hundred from the people of Badr. Abū Sufyān would stop at every squadron and say: God, God! You are the circle of the Arabs and the supporters of Islam, and they are the circle of the Romans and the supporters of polytheism. O God, this is one of Your days; O God, send down Your help upon Your servants. They said: When Khālid came from Iraq, a man from the Arab Christians said to Khālid b. al-Walīd: How numerous are the Romans and how few the Muslims! Khālid said: Woe to you! Do you frighten me with the Romans? Armies become many only through victory and become few through abandonment, not by the number of men. By God, I wish that al-Ashqar were free of lameness and that they were double in number. His horse had become footsore and ailed during his coming from Iraq. Attempt at reconciliation When the people drew near, Abū ʿUbaydah and Yazīd b. Abī Sufyān advanced, and with them Ḍirār b. al-Azwar, al-Ḥārith b. Hishām, and Abū Jandal b. Suhayl, and they called out: We only want your commander to meet with him. Permission was given them to enter upon Tadhāriq, and behold he was seated in a tent of silk. The Companions said: We do not deem it lawful to enter it. He ordered for them furnishings: carpets of silk. They said: We will not sit on these. He sat with them where they wished, and they agreed upon reconciliation. The Companions returned from them after they had called them to God, mighty and majestic, but that did not come to pass. Al-Walīd b. Muslim mentioned that Bāhān sought Khālid to come out to him between the two lines and meet with him for some affair of mutual benefit. Bāhān said: We know that what brought you out of your lands is hardship and hunger. Come, and I will give every man of you ten dinars, clothing, and food, and you return to your lands, and next year we will send you the like of it. Khālid said: It was not what you mentioned that brought us out of our lands, except that we are a people who drink blood, and it has reached us that no blood is tastier than the blood of the Romans, so we came for that. The companions of Bāhān said: This, by God, is not what we used to be told about the Arabs. Khālid commands the attack They said: Then Khālid advanced to ʿIkrimah b. Abī Jahl and al-Qaʿqāʿ b. ʿAmr—they were on the two flanks of the center—to begin the fighting. They rushed forward reciting battle verses and called for single combat. The champions descended and engaged in duels, and the war blazed and stood on its legs. Khālid, with a squadron of defenders, brave champions before the ranks, while the champions of both parties lunged at one another before him, and he looked on, sending to each group of his companions what they should undertake of stratagems, directing the affair of the war with the fullest direction. The courage of al-Zubayr b. al-ʿAwwām Among those who witnessed al-Yarmūk was al-Zubayr b. al-ʿAwwām, and he was the most excellent of the Companions there, and one of the horsemen of the people and their bravest. A group of champions gathered around him that day and said: Will you not charge and we charge with you? He said: You will not hold firm. They said: Yes. He charged and they charged. When they faced the ranks of the Romans, they held back and he went forward, piercing the ranks of the Romans until he came out from the other side and returned to his companions. Then they came to him a second time, and he did as he had done the first time. He was wounded that day with two wounds between his shoulder blades; in one narration, one wound. Al-Bukhārī narrated the meaning of what we have mentioned in his Ṣaḥīḥ. The stance of Muʿādh b. Jabal Whenever Muʿādh b. Jabal heard the voices of the priests and monks, he would say: O God, shake their feet, terrify their hearts, send down tranquility upon us, bind us to the word of piety, make the meeting beloved to us, and make us content with the decree. Bāhān came out and ordered the commander of the left wing, al-Dharbījān—the enemy of God, who was an ascetic among them—and he charged the right wing, in which were al-Azd, Madhḥij, Ḥaḍramawt, and Khawlān. They held firm until they struck the enemies of God truly. Then the Romans mounted upon them like mountains, and the Muslims of the right wing shifted toward the center. A party of the people fell back to the camp, while a great vanguard of the Muslims held firm fighting under their banners. Zubayd fell back, then they called to one another and returned and charged until they repelled those before them of the Romans, and kept them occupied from pursuing those who had fallen back from the people. The women met those who fled from the swift ones of the people, striking them with wood and stones. Khawlah bt. Thaʿlabah began to say: O you who flee from godly women, In a short while you will see them as captives, Neither fortunate nor contented. He said: The people returned to their stations. The stance of ʿIkrimah b. Abī Jahl Sayf b. ʿUmar said, from Abū ʿUthmān al-Ghassānī, from his father: ʿIkrimah b. Abī Jahl said on the day of al-Yarmūk: I fought the Messenger of God ﷺ in many stations, and shall I flee from you today? Then he called out: Who will pledge allegiance upon death? His uncle al-Ḥārith b. Hishām and Ḍirār b. al-Azwar pledged allegiance to him, along with four hundred of the notables of the Muslims and their horsemen. They fought in front of the tent of Khālid until they were all laid low with wounds, and many of them were killed, among them Ḍirār b. al-Azwar, ؓ. Al-Wāqidī and others mentioned that when they were laid low from wounds, they asked for water. A drink of water was brought to them, and when it was brought near to one of them, another looked at him and said: Pass it to him. When it was passed to him, the other looked at him and said: Pass it to him. They passed it among themselves, from one to another, until they all died, and none of them drank it, ؓ. The first Muslim killed and the intensification of battle It is said that the first of the Muslims to be killed as a martyr that day was a man who came to Abū ʿUbaydah and said: I have prepared myself for my affair; do you have any need to convey to the Messenger of God ﷺ? He said: Yes, convey to him my greetings and say: O Messenger of God, we have found what our Lord promised us to be true. He said: The man advanced and fought until he was killed, may God have mercy on him. They said: Every people held firm under their banner until the Romans began to turn like a millstone. On the day of al-Yarmūk there was not seen more skull caps fallen, forearms severed, and hands flying than in that station. Then Khālid charged with the cavalry that was with him against the left wing that had charged the right wing of the Muslims and had displaced them to the center. In that charge he killed six thousand of them. Then he said: By Him in whose hand is my soul, no patience or endurance remains with them except what you have seen, and I hope that God will grant you their shoulders. Then he intercepted them and charged with one hundred horsemen with him against about one hundred thousand. He had not reached them before their host dispersed, and the Muslims charged them with the charge of a single man, and they were routed, and the Muslims pursued them without any resistance from them. The arrival of the courier from the caliph They said: While they were in the thick of battle and the heat of war, and the champions were lunging at one another from every side, a courier arrived from the direction of the Hijaz. He was brought to Khālid b. al-Walīd, who said to him: What is the news? He said to him, privately between them: Al-Ṣiddīq, ؓ, has died, and ʿUmar has been made successor, and he has appointed Abū ʿUbaydah ʿĀmir b. al-Jarrāḥ over the armies. Khālid kept it secret and did not disclose it to the people, lest weakness and feebleness occur in that situation. And he said to him, while the people could hear: You have done well. He took the letter from him and placed it in his quiver, and occupied himself with the direction of the war and the fighting. He stationed the messenger who brought the letter—he was Maḥmiyah b. Zunaym—beside him. Thus Ibn Jarīr mentioned it with his chains. The conversion of Jurjah, the Roman commander They said: Jurjah, one of the great commanders, came out of the line and summoned Khālid b. al-Walīd. He came to him until the necks of their two horses crossed. Jurjah said: O Khālid, tell me and be truthful and do not lie, for a free man does not lie, and do not deceive me, for a noble man does not deceive one who entrusts himself by God. Has God sent down upon your Prophet a sword from heaven and given it to you, so that you do not draw it against anyone but you defeat them? He said: No. He said: Then why are you called the Sword of God? He said: God sent among us His Prophet ﷺ and called us, but we fled from him and kept far away from him altogether. Then some of us believed him and followed him, and some of us disbelieved him and kept their distance from him. I was among those who disbelieved him and kept their distance. Then God took hold of our hearts and our forelocks and guided us through him, and we pledged allegiance to him. He said to me: You are a sword among the swords of God, which God has drawn against the polytheists. And he prayed for victory for me. So I was called the Sword of God for that. I am among the harshest of the Muslims against the polytheists. Jurjah said: O Khālid, to what do you call? He said: To the testimony that there is no god but God and that Muḥammad is His servant and Messenger, and to the acknowledgment of what he brought from God, mighty and majestic. He said: What about those who do not answer you? He said: The jizyah, and we protect them. He said: If he does not give it? He said: We declare war upon him, then we fight him. He said: What is the station of one who answers you and enters into this affair today? He said: Our station is one in what God has obligated upon us, our noble and our lowly, our first and our last. Jurjah said: Is the reward for one who enters among you today like the reward and the treasure that you have? He said: Yes, and better. He said: How can he equal you when you have preceded him? Khālid said: We entered into this affair and pledged allegiance to our Prophet ﷺ while he was alive among us, with news of heaven coming to him and informing us of the scriptures and showing us signs. It was fitting for one who saw what we saw and heard what we heard to submit and pledge allegiance. As for you, you have not seen what we saw nor heard what we heard of wonders and proofs. So whoever enters into this affair among you with truth and intention is better than us. Jurjah said: By God, have you spoken the truth to me and not deceived me? He said: By God, I have spoken the truth to you, and God is the guardian of what you have asked about. At that Jurjah turned his shield and inclined with Khālid, and said: Teach me Islam. Khālid took him aside to his tent, poured a skin of water over him, and prayed two rakʿahs with him. The martyrdom of Jurjah the Roman The Romans charged, with his turning to Khālid, thinking that it was a charge from him, and they displaced the Muslims from their stations except the defenders, over whom were ʿIkrimah b. Abī Jahl and al-Ḥārith b. Hishām. Khālid mounted with Jurjah accompanying him, while the Romans were amid the Muslims. The people called to one another and returned, and the Romans fell back to their stations. Khālid advanced with the Muslims until they shook hands with swords. Khālid and Jurjah struck among them from the rising of the day until the sun's inclination to setting. The Muslims prayed the noon prayer and the afternoon prayer by gestures. Jurjah was struck, may God have mercy on him, and he had not prayed to God except those two rakʿahs with Khālid, ؓ. The Romans wavered at that. Then Khālid pressed with the center until he was in the midst of the Roman cavalry. At that their cavalry fled, and they dispersed into that desert. The Muslims opened the way with their cavalry until they went off. The people delayed the two evening prayers until the victory was established. Khālid killed one hundred and twenty thousand Romans Khālid turned to the Roman infantry, and they separated them from their rear, until they became like a wall that had been demolished. Then they pursued those of the cavalry who fled. Khālid plunged upon them into their trench. The Romans came in the darkness of night to al-Wāqūṣah, and those who had chained themselves and bound one another, when one of them fell, those with him fell. Ibn Jarīr and others said: One hundred and twenty thousand fell into it and were killed there, apart from those killed in the battle. The fighting of the Muslim women in the battle The women of the Muslims fought on that day, and they killed many of the Romans. They would strike those of the Muslims who fled and say: Where do you go and leave us to the uncircumcised brutes? If they rebuked them, no one could control himself until he returned to the fighting. He said: And al-Qayqalān and nobles of his people from the Romans covered themselves with their hooded cloaks and said: 'If we cannot secure victory for the Christian religion, let us die upon their faith.' The Muslims came and killed them to the last one. Number of Muslims killed They said: On that day three thousand Muslims were killed; among them ʿIkrimah and his son ʿAmr, Salamah b. Hishām, ʿAmr b. Saʿīd, Abān b. Saʿīd—and Khālid b. Saʿīd was reported among the slain, but it is not known where he went—Ḍirār b. al-Azwar, Hishām b. al-ʿĀṣ, and ʿAmr b. al-Ṭufayl b. ʿAmr al-Dawsī; and Allah fulfilled his father's vision on the day of al-Yamāmah. On that day a group of people fell back: ʿAmr b. al-ʿĀṣ fled with four others until they reached the women, then returned when the women rebuked them. Shuraḥbīl b. Ḥasanah and his companions also fell back, then returned when the commander exhorted them with His words, exalted be He: 'Indeed, Allah has purchased from the believers their lives and their wealth' [al-Tawbah: 111], to the end of the verse. The steadfastness of Yazīd b. Abī Sufyān in the battle On that day Yazīd b. Abī Sufyān stood firm and fought fiercely. That was because his father passed by him and said to him: 'O my son, you must fear Allah and be patient; for there is no man in this valley among the Muslims who is not surrounded by fighting. How then with you and your peers who have been placed in charge of the Muslims' affairs? Those are most entitled among the people to patience and sincere counsel. Fear Allah, O my son, and let no one of your companions be more desirous of reward and patience in war, nor bolder against the enemy of Islam than you.' He replied: 'I shall do so, if Allah wills.' He fought that day fiercely, and was on the center's side, ؓ. Saʿīd b. al-Musayyab said, on the authority of his father: The sounds subsided on the day of al-Yarmūk, and we heard a voice that almost filled the army saying: 'O victory of Allah, draw near! Steadfastness, steadfastness, O company of Muslims!' He said: We looked, and it was Abū Sufyān under the banner of his son Yazīd. The flight of Heraclius, king of the Romans Khālid completed his night in the tent of Tadhāriq, the brother of Heraclius, who was commander of all the Romans that day; he fled among those who fled. The horses spent the night circling towards Khālid's tent, killing any Romans who passed by them until morning. Tadhāriq was killed. He had thirty pavilions and thirty canopies of brocade with their furnishings and silk. When morning came, they seized the spoils that were there, and they did not rejoice at what they found as much as they grieved over al-Ṣiddīq when Khālid informed them of that; but Allah compensated them with al-Fārūq, ؓ. Khālid said, when consoling the Muslims over al-Ṣiddīq: 'Praise be to Allah who decreed death upon Abū Bakr, though he was dearer to me than ʿUmar; and praise be to Allah who appointed ʿUmar, though he was more hateful to me than Abū Bakr, and compelled me to love him.' Khālid's pursuit of those Romans who had fled Khālid pursued those Romans who had fled until he reached Damascus. Its inhabitants came out to him and said: 'Are we still party to our covenant and our agreement?' He said: 'Yes.' Then he pursued them to Thaniyyat al-ʿUqāb and killed a great number of them. Then he drove on after them to Ḥimṣ. Its inhabitants came out to him, and he made peace with them as he had made peace with the people of Damascus. Abū ʿUbaydah also sent ʿIyāḍ b. Ghanm after them, and he drove on until he reached Malaṭyah. Its inhabitants made peace with him, and he returned. When that reached Heraclius, he sent for its fighting men, and they presented themselves before him. He ordered Malaṭyah to be burned. The Romans in defeat ended up with Heraclius while he was at Ḥimṣ, with the Muslims on their tracks killing, capturing, and taking spoils. When the news reached Heraclius, he departed from Ḥimṣ and placed it between himself and the Muslims as a shield. Heraclius said: 'As for Syria, there is no more Syria, and woe to the Romans from the ill-omened newborn.' Some of the poetry composed on the day of al-Yarmūk Among the poetry composed on the day of al-Yarmūk is the saying of al-Qaʿqāʿ b. ʿAmr: Do you not see us on al-Yarmūk—we triumphed as we triumphed in the days of Iraq? Before it we conquered Busrā, and it was forbidden of access to the roaring host. And ʿAdhrāʾ of the cities we also conquered, and Marj al-Ṣuffarayn upon noble steeds. We killed those who stood before us, and among us their plunder was taken with thin swords. We killed the Romans until, on al-Yarmūk, not even a leaf-stalk of a withered leaf was worth anything. We shattered their host when they turned upon al-Wāqūṣ with sharp, gleaming swords, on the morning when they toppled into it and came to a matter that confounds the taste. And al-Aswad, Abū Mufazzir al-Tamīmī, said: How often we have launched raid after raid, and day after day we have exposed its terrors. Were it not for men—the spoils were but stuffing— at a battlefield whose vanguards pressed upon us, we met them at al-Yarmūk when the sword-belts of those encamped at al-Yarmūk were straitened. Let Heraclius never lack from us battalions— if he seeks them, he seeks what none can attain. And ʿAmr b. al-ʿĀṣ said: The people are Lakhm and Judhām in war, and we and the Romans in a meadow we clash. If they return after it, we will not keep company; rather we will strike the fleeing with fierce blows. Between Heraclius and his men, and the strength of the Muslims Aḥmad b. Marwān al-Mālikī narrated in al-Mujālasah with his chain, on the authority of Abū Isḥāq: The companions of the Messenger of Allah ﷺ—the enemy could not stand firm against them even for the time between two milkings of a camel at the encounter. Heraclius said, while he was at Antioch when the defeated Romans arrived: 'Woe to you! Tell me about these people who fight you—are they not human beings like you?' They replied: 'Yes, indeed.' He said: 'Are you more numerous or are they?' They said: 'We are far more numerous than them in every place.' He said: 'Then what is the matter with you that you flee every time you meet them?' An old man of their great ones said: 'Because they stand in prayer at night, fast during the day, fulfill their covenants, enjoin what is right, forbid what is wrong, and deal equitably among themselves; and because we drink wine, commit fornication, engage in what is forbidden, break covenants, seize by force, oppress, enjoin what displeases Allah, forbid what pleases Allah, and spread corruption in the land.' He said: 'You have spoken the truth to me.' Al-Walīd b. Muslim said: Someone who heard Yaḥyā b. Yaḥyā al-Ghassānī report from two men of his people informed me. They said: When the Muslims encamped in the Jordan region, we discussed among ourselves that Damascus would be besieged, so we went to buy provisions from it before that. While we were there, its patrician sent for us, and we came to him. He said: 'Are you two from the Arabs?' We said: 'Yes.' He said: 'And upon Christianity?' We said: 'Yes.' He said: 'Let one of you go and spy for us on these people and their intentions, and let the other remain with his companion's goods.' One of us did so. He stayed a long while, then came back and said: 'I have come to you from thin men who ride noble horses. At night they are monks, and by day they are horsemen. They fletch arrows and trim them, and they straighten spears. If you were to tell something to the person sitting beside you, he would not understand what you said because of the loudness of their voices with the Qurʾān and remembrance.' He said: Then he turned to his companions and said: 'There has come to you from them what you cannot withstand.'

39. Tarikh (al-Tabari) 1836No grade recorded

    سبب هذه الوقعة وَقْعَةٌ جَرَتْ بِالْعِرَاقِ بَعْدَ مَجِيءِ خَالِدٍ إِلَى الشَّامِ  . وَذَلِكَ أَنَّ أَهْلَ فَارِسَ اجْتَمَعُوا بَعْدَ مَقْتَلِ مَلِكِهِمْ وَابْنِهِ عَلَى تَمْلِيكِ شَهْرِيَارَ بْنِ أَرْدَشِيرَ بْنِ شَهْرِيَارَ، وَاسْتَغْنَمُوا غَيْبَةَ خَالِدٍ عَنْهُمْ، فَبَعَثُوا إِلَى نَائِبِهِ الْمُثَنَّى بْنِ حَارِثَةَ جَيْشًا كَثِيفًا نَحْوًا مِنْ عَشَرَةِ آلَافٍ، عَلَيْهِمْ هُرْمُزُ بْنُ جَاذَوَيْهِ، وَكَتَبَ شَهْرِيَارُ إِلَى الْمُثَنَّى: إِنِّي قَدْ بَعَثْتُ إِلَيْكَ جُنْدًا مِنْ وَحْشِ أَهْلِ فَارِسَ، إِنَّمَا هُمْ رُعَاةُ الدَّجَاجِ وَالْخَنَازِيرِ، وَلَسْتُ أُقَاتِلُكَ إِلَّا بِهِمْ. فَكَتَبَ إِلَيْهِ الْمُثَنَّى: مِنَ الْمُثَنَّى إِلَى شَهْرِيَارَ، إِنَّمَا أَنْتَ أَحَدُ رَجُلَيْنِ ; إِمَّا بَاغٍ فَذَلِكَ شَرٌّ لَكَ وَخَيْرٌ لَنَا، وَإِمَّا كَاذِبٌ فَأَعْظَمُ الْكَاذِبِينَ عُقُوبَةً وَفَضِيحَةً عِنْدَ اللَّهِ فِي النَّاسِ الْمُلُوكُ، وَأَمَّا الَّذِي يَدُلُّنَا عَلَيْهِ الرَّأْيُ فَإِنَّكُمْ إِنَّمَا اضْطُرِرْتُمْ إِلَيْهِمْ، فَالْحَمْدُ لِلَّهِ الَّذِي رَدَّ كَيْدَكُمْ إِلَى رُعَاةِ الدَّجَاجِ وَالْخَنَازِيرِ. قَالَ: فَجَزِعَ أَهْلُ فَارِسَ مِنْ هَذَا الْكِتَابِ، وَلَامُوا شَهْرِيَارَ عَلَى كِتَابِهِ إِلَيْهِ وَاسْتَهْجَنُوا رَأْيَهُ، وَسَارَ الْمُثَنَّى مِنَ الْحَرَّةِ إِلَى بَابِلَ. هزيمة الفرس وقتل المثنى للفيل وَلَمَّا الْتَقَى الْمُثَنَّى وَجَيْشَهُمْ بِمَكَانٍ عِنْدَ عُدْوَةِ الصَّرَاةِ الْأُولَى، اقْتَتَلُوا قِتَالًا شَدِيدًا جِدًّا، وَأَرْسَلَ الْفُرْسُ فِيلًا بَيْنَ صُفُوفِ الْخَيْلِ لِيُفَرِّقَ خُيُولَ الْمُسْلِمِينَ، فَحَمَلَ عَلَيْهِ أَمِيرُ الْمُسْلِمِينَ الْمُثَنَّى بْنُ حَارِثَةَ فَقَتَلَهُ، وَأَمَرَ الْمُسْلِمِينَ فَحَمَلُوا، فَلَمْ تَكُنْ إِلَّا هَزِيمَةُ الْفُرْسِ، فَقَتَلُوهُمْ قَتْلًا ذَرِيعًا، وَغَنِمُوا مِنْهُمْ مَالًا عَظِيمًا، وَفَّرَتِ الْفُرْسُ حَتَّى انْتَهَوْا إِلَى الْمَدَائِنِ فِي شَرِّ حَالَةٍ، وَوَجَدُوا الْمَلِكَ قَدْ مَاتَ، فَمَلَّكُوا عَلَيْهِمُ ابْنَةَ كِسْرَى بُورَانَ بِنْتَ أَبَرْوِيزَ، فَأَقَامَتِ الْعَدْلَ، وَأَحْسَنَتِ السِّيرَةَ، فَأَقَامَتْ سَنَةً وَسَبْعَةَ شُهُورٍ، ثُمَّ مَاتَتْ، فَمَلَّكُوا عَلَيْهِمْ أُخْتَهَا آزَرْمِيدُخْتَ زَنَانَ، فَلَمْ يَنْتَظِمْ لَهُمْ أَمْرٌ، فَمَلَّكُوا عَلَيْهِمْ سَابُورَ بْنَ شَهْرِيَارَ، وَجَعَلُوا أَمْرَهُ إِلَى الْفَرُّخْزَاذِ بْنِ الْبِنْدَوَانِ، فَزَوَّجَهُ سَابُورُ بِابْنَةِ كِسْرَى آزَرْمِيدُخْتَ، فَكَرِهَتْ ذَلِكَ وَقَالَتْ: إِنَّمَا هَذَا عَبْدٌ مِنْ عَبِيدِنَا. فَلَمَّا كَانَ لَيْلَةُ عُرْسِهَا عَلَيْهِ هَمُّوا إِلَيْهِ فَقَتَلُوهُ، ثُمَّ سَارُوا إِلَى سَابُورَ فَقَتَلُوهُ أَيْضًا، وَمَلَّكُوا عَلَيْهِمْ هَذِهِ الْمَرْأَةَ، وَهِيَ آزَرْمِيدُخْتُ ابْنَةُ كِسْرَى، وَلَعِبَتْ فَارِسُ بِمُلْكِهَا لَعِبًا كَثِيرًا، وَآخِرُ مَا اسْتَقَرَّ أَمْرُهُمْ عَلَيْهِ فِي هَذِهِ السَّنَةِ أَنْ مَلَّكُوا امْرَأَةً، وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً. وَفِي هَذِهِ الْوَقْعَةِ الَّتِي ذَكَرْنَا يَقُولُ عَبْدَةُ بْنُ الطَّبِيبِ السَّعْدِيُّ، وَكَانَ قَدْ هَاجَرَ لِمُهَاجَرَةِ حَلِيلَةٍ لَهُ حَتَّى شَهِدَ وَقْعَةَ بَابِلَ هَذِهِ، فَلَمَّا آيَسَتْهُ رَجَعَ إِلَى الْبَادِيَةِ وَقَالَ:. هَلْ حَبْلُ خَوْلَةَ بَعْدَ الْبَيْنِ مَوْصُولُ أَمْ أَنْتَ عَنْهَا بَعِيدُ الدَّارِ مَشْغُولُ     وَلِلْأَحِبَّةِ أَيَّامٌ تَذَكَّرُهَا وَلِلنَّوَى قَبْلَ يَوْمِ الْبَيْنِ تَأْوِيلُ     حَلَّتْ خُوَيْلَةُ فِي حَيٍّ عَهِدْتُهُمُ دُونَ الْمَدِينَةِ فِيهَا الدِّيكُ وَالْفِيلُ     يُقَارِعُونَ رُءُوسَ الْعُجْمِ ضَاحِيَةً مِنْهُمْ فَوَارِسُ لَا عُزْلٌ وَلَا مِيلُ وَقَدْ قَالَ الْفَرَزْدَقُ فِي شِعْرِهِ يَذْكُرُ قَتْلَ الْمُثَنَّى ذَلِكَ الْفِيلَ: وَبَيْتُ الْمُثَنَّى قَاتِلِ الْفِيلِ عَنْوَةً     بِبَابِلَ إِذْ فِي فَارِسٍ مُلْكُ بَابِلِ وصية الصديق لعمر بجهاد أهل العراق ثُمَّ إِنَّ الْمُثَنَّى بْنَ حَارِثَةَ اسْتَبْطَأَ أَخْبَارَ الصِّدِّيقِ لِتَشَاغُلِهِ بِأَهْلِ الشَّامِ، وَمَا فِيهِ مِنْ حَرْبِ الْيَرْمُوكِ الْمُتَقَدِّمِ ذَكَرُهُ، فَسَارَ الْمُثَنَّى نَفْسُهُ إِلَى الصِّدِّيقِ، وَاسْتَنَابَ عَلَى الْعِرَاقِ بَشِيرَ بْنَ الْخَصَاصِيَةِ، وَعَلَى الْمَسَالِحِ سَعِيدَ بْنَ مُرَّةَ الْعِجْلِيَّ، فَلَمَّا انْتَهَى الْمُثَنَّى إِلَى الْمَدِينَةِ وَجَدَ الصِّدِّيقَ فِي آخِرِ مَرَضِ الْمَوْتِ، وَقَدْ عَهِدَ إِلَى عُمَرَ بْنِ الْخِطَابِ، وَلَمَّا رَأَى الصِّدِّيقُ الْمُثَنَّى قَالَ لِعُمَرَ: إِذَا أَنَا مُتُّ فَلَا تُمْسِيَنَّ حَتَّى تَنْدُبَ النَّاسَ لِحَرْبِ أَهْلِ الْعِرَاقِ مَعَ الْمُثَنَّى، وَإِذَا فَتَحَ اللَّهُ عَلَى أُمَرَاءِنَا بِالشَّامِ فَارْدُدْ أَصْحَابَ خَالِدٍ إِلَى الْعِرَاقِ، فَإِنَّهُمْ أَعْلَمُ بِحَرْبِهِ. فَلَمَّا مَاتَ الصِّدِّيقُ نَدَبَ عُمَرُ الْمُسْلِمِينَ إِلَى الْجِهَادِ بِأَرْضِ الْعِرَاقِ ; لِقِلَّةِ مَنْ بَقِيَ فِيهِ مِنَ الْمُقَاتِلَةِ بَعْدَ خَالِدِ بْنِ الْوَلِيدِ، فَانْتَدَبَ خَلْقٌ، وَأَمَّرَ عَلَيْهِمْ أَبَا عُبَيْدِ بْنَ مَسْعُودٍ، وَكَانَ شَابًّا شُجَاعًا خَبِيرًا بِالْحَرْبِ وَالْمَكِيدَةِ. وَهَذَا آخِرُ مَا يَتَعَلَّقُ بِخَبَرِ الْعِرَاقِ إِلَى آخَرِ أَيَّامِ الصِّدِّيقِ وَأَوَّلِ دَوْلَةِ الْفَارُوقِ.

    ✧ The Cause of This Battle A battle that took place in Iraq after Khālid's departure to Syria. That is because the people of Persia gathered after the killing of their king and his son to crown Shahriyār b. Ardashīr b. Shahriyār, and they seized the opportunity of Khālid's absence from them. They sent against his deputy al-Muthannā b. Ḥārithah a dense army of about ten thousand, commanded by Hurmuz b. Jādhuwayh. Shahriyār wrote to al-Muthannā: "I have sent against you a troop from the beasts of the people of Persia; they are only herders of chickens and pigs, and I will not fight you except with them." Al-Muthannā wrote back to him: "From al-Muthannā to Shahriyār: You are only one of two men: either a transgressor, and that is worse for you and better for us, or a liar, and the greatest of liars in punishment and disgrace before God among people are kings. As for what sound judgment indicates to us, it is that you were compelled to resort to them. Praise be to God who turned your scheming back upon the herders of chickens and pigs." He said: The people of Persia were distressed by this letter, and they blamed Shahriyār for his letter to him and deemed his judgment faulty. Al-Muthannā marched from al-Ḥarrah to Bābil. The Defeat of the Persians and al-Muthannā's Killing of the Elephant When al-Muthannā and their army met at a place by the first bank of al-Ṣarāh, they fought a very fierce battle. The Persians sent an elephant among the ranks of the cavalry to scatter the Muslims' horses. The commander of the Muslims, al-Muthannā b. Ḥārithah, charged it and killed it, and he ordered the Muslims to charge. There was nothing but the rout of the Persians, and they killed them in great numbers and seized from them immense wealth. The Persians fled until they reached al-Madāʾin in the worst state, and they found that the king had died, so they made the daughter of Kisrā, Būrān bt. Abarwīz, queen over them. She established justice and behaved excellently, and she remained for a year and seven months, then she died. They then made her sister Āzarmīdukht Zanān queen over them, but their affairs did not become orderly, so they made Sābūr b. Shahriyār king over them and entrusted his affairs to al-Farrukhzādh b. al-Bindawān. Sābūr married him to the daughter of Kisrā, Āzarmīdukht, but she disliked that and said: "This is only a slave of our slaves." On the night of her wedding to him, they attacked him and killed him. Then they went to Sābūr and killed him as well, and they made this woman, Āzarmīdukht the daughter of Kisrā, queen over them. Persia toyed with her rule greatly. The last thing their affairs settled upon in this year was that they made a woman ruler, and the Messenger of God ﷺ had said: "A people will never prosper who entrust their affairs to a woman." About this battle that we have mentioned, ʿAbdah b. al-Ṭabīb al-Saʿdī said—he had migrated in pursuit of a beloved woman of his until he witnessed this battle of Bābil, and when she despaired of him, he returned to the desert and said: Is the rope of Khawla after separation still connected, or are you far from her in abode and preoccupied? And for loved ones there are days you remember them, and for departure before the day of parting there is interpretation. Khuwayla settled among a tribe I knew, outside al-Madīnah, where there are roosters and elephants. They clash with the heads of the non-Arabs in open ground— among them are horsemen, not unarmed or weak. Al-Farazdaq said in his poetry, mentioning al-Muthannā's killing of that elephant: The house of al-Muthannā, killer of the elephant by force, at Bābil, when Persia held the kingship of Bābil. The Ṣiddīq's Bequest to ʿUmar to Wage Jihad Against the People of Iraq Then al-Muthannā b. Ḥārithah found the news of al-Ṣiddīq slow because he was occupied with the people of Syria and the battle of al-Yarmūk mentioned earlier. So al-Muthannā himself traveled to al-Ṣiddīq, leaving Bashīr b. al-Khaṣāṣiyah as his deputy over Iraq and Saʿīd b. Murrah al-ʿIjlī over the frontier posts. When al-Muthannā reached al-Madīnah, he found al-Ṣiddīq in the final sickness of death, and he had already entrusted the succession to ʿUmar b. al-Khaṭṭāb. When al-Ṣiddīq saw al-Muthannā, he said to ʿUmar: "If I die, do not let evening come before you call the people to war against the people of Iraq with al-Muthannā; and if God grants victory to our commanders in Syria, send Khālid's companions back to Iraq, for they know its warfare best." When al-Ṣiddīq died, ʿUmar called the Muslims to jihad in the land of Iraq because of the few fighters who remained there after Khālid b. al-Walīd. Many volunteered, and he appointed over them Abū ʿUbayd b. Masʿūd, who was a young, brave man, knowledgeable in war and stratagem. This is the last of what pertains to the news of Iraq until the end of the days of al-Ṣiddīq and the beginning of the reign of al-Fārūq.

40. Tarikh (al-Tabari) 1837No grade recorded

    ذِكْرُ خِلَافَةِ أَبِي بَكْرٍ الصِّدِّيقِ وَأَحْوَالِهِ ذِكْرُ اسْمِهِ وَنَسَبِهِ   اسْمُهُ عَبْدُ اللَّهِ بْنُ أَبِي قُحَافَةَ، وَاسْمُهُ عُثْمَانُ بْنُ عَامِرِ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَيُكَنَّى أَبَا بَكْرٍ. وَأُمُّهُ أُمُّ الْخَيْرِ سَلْمَى بِنْتُ صَخْرِ بْنِ عَامِرٍ. قَالَ أَبُو الْحَسَنِ بْنُ الْبَرَاءِ وُلِدَ أَبُو بَكْرٍ بِمِنًى. وَفِي تَسْمِيَتِهِ بِعَتِيقٍ ثَلَاثَةُ أَقْوَالٍ: أَحَدُهُمَا: عَنْ عَائِشَةَ: أَنَّهَا سُئِلَتْ: لِمَ سُمِّيَ أَبُو بَكْرٍ ؓ عَتِيقًا؟ فَقَالَتْ: نَظَرَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ فَقَالَ: "هَذَا عَتِيقُ اللَّهِ مِنَ النَّارِ".  قَالَ مُحَمَّدُ بْنُ سَعْدٍ: وَعَنْ عَائِشَةَ بِنْتِ طَلْحَةَ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، قَالَتْ: إِنَّنِي لَفِي بَيْتِي وَرَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ فِي الْفِنَاءِ وَبَيْنِي وَبَيْنَهُمُ السِّتْرُ، إِذْ أَقْبَلَ أَبُو بَكْرٍ فَقَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى عَتِيقٍ مِنَ النَّارِ فَلْيَنْظُرْ إِلَى هَذَا". [قَالَتْ:] وَإِنَّ اسْمَهُ الَّذِي سَمَّاهُ بِهِ أَهْلُهُ عَبْدُ اللَّهِ بْنُ عُثْمَانَ [بْنِ عَامِرِ بْنِ عَمْرٍو]، لَكِنْ غَلَبَ عَلَيْهِ عَتِيقٌ. وَالثَّانِي: أَنَّهُ اسْمُهُ، سَمَّتْهُ بِهِ أُمُّهُ. قَالَهُ مُوسَى بْنُ طَلْحَةَ. وَالثَّالِثُ: أَنَّهُ سُمِّيَ بِهِ لِجَمَالِ وَجْهِهِ. قَالَهُ اللَّيْثُ بْنُ سَعْدٍ. وَقَالَ ابْنُ قُتَيْبَةَ: لَقَّبَهُ رَسُولُ اللَّهِ ﷺ بِذَلِكَ لِجَمَالِ وَجْهِهِ. وَسَمَّاهُ النَّبِيُّ ﷺ صِدِّيقًا، قَالَ: "يَكُونُ بَعْدِي اثْنَا عَشَرَ خَلِيفَةً، أَبُو بَكْرٍ الصَّدِّيقُ لَا يَلْبَثُ إِلَّا قَلِيلًا". وَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَحْلِفُ بِاللَّهِ أَنَّ اللَّهَ أَنْزَلَ اسْمَ أَبِي بَكْرٍ مِنَ السَّمَاءِ الصِّدِّيقَ. عَنْ أَبِي هُرَيْرَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَيْلَةَ أُسْرِيَ بِهِ لِجِبْرِيلَ: "إِنَّ قَوْمِي لَا يُصَدِّقُونِي"، فَقَالَ لَهُ جِبْرِيلُ: يُصَدِّقُكَ أَبُو بَكْرٍ، وَهُوَ الصِّدِّيقُ.

    ✧ Mention of the caliphate of Abū Bakr al-Ṣiddīq and his circumstances; mention of his name and lineage His name is ʿAbd Allāh b. Abī Quḥāfah, whose name is ʿUthmān b. ʿĀmir b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah b. Kaʿb b. Luʾayy, and he is given the kunyah Abū Bakr. His mother is Umm al-Khayr Salmā bt. Ṣakhr b. ʿĀmir. Abū al-Ḥasan b. al-Barāʾ said: Abū Bakr was born at Minā. Regarding his being named ʿAtīq there are three statements: One of them is from ʿĀʾishah: that she was asked, “Why was Abū Bakr ؓ named ʿAtīq?” She said, “The Messenger of Allah ﷺ looked at him and said, ‘This is Allah’s ʿAtīq from the Fire.’” Muḥammad b. Saʿd said: And from ʿĀʾishah bt. Ṭalḥah, from ʿĀʾishah the Mother of the Believers, she said: “I was in my house while the Messenger of Allah ﷺ and his companions were in the courtyard, with the curtain between me and them, when Abū Bakr came. The Messenger of Allah ﷺ said, ‘Whoever is pleased to look at one who is freed (ʿatīq) from the Fire, let him look at this man.’” [She said:] “And his name which his family gave him is ʿAbd Allāh b. ʿUthmān [b. ʿĀmir b. ʿAmr], but ʿAtīq predominated over it.” The second is that it is his name, given to him by his mother. This was said by Mūsā b. Ṭalḥah. The third is that he was named that because of the beauty of his face. This was said by al-Layth b. Saʿd. Ibn Qutaybah said: The Messenger of Allah ﷺ gave him that title because of the beauty of his face. The Prophet ﷺ named him Ṣiddīq, saying: “After me there will be twelve caliphs; Abū Bakr al-Ṣiddīq will remain only a little while.” ʿAlī b. Abī Ṭālib used to swear by Allah that Allah sent down the name of Abū Bakr from heaven as al-Ṣiddīq. From Abū Hurayrah: that the Messenger of Allah ﷺ said on the night he was taken on the Night Journey to Jibrīl, “My people will not believe me.” Jibrīl said to him, “Abū Bakr will believe you, and he is al-Ṣiddīq.”

41. Tarikh (al-Tabari) 1838No grade recorded

    فَصْلٌ فِي مَوْلِدِهِ، وَمَنْشَئِهِ وُلِدَ بَعْدَ مَوْلِدِ النَّبِيِّ ﷺ بِسَنَتَيْنِ وَأَشْهُرٍ ; فَإِنَّهُ مَاتَ وَلَهُ ثَلَاثٌ وَسِتُّونَ سَنَةً.   قَالَ ابْنُ كَثِيرٍ: (وَأَمَّا مَا أَخْرَجَهُ خَلِيفَةُ بْنُ خَيَّاطٍ، عَنْ يَزِيدَ بْنِ الْأَصَمِّ: أَنَّ النَّبِيَّ ﷺ قَالَ لِأَبِي بَكْرٍ: «أَنَا أَكْبَرُ أَوْ أَنْتَ؟» قَالَ: «أَنْتَ أَكْبَرُ وَأَنَا أَسَنُّ مِنْكَ».. فَهُوَ مُرْسَلٌ غَرِيبٌ جِدًّا، وَالْمَشْهُورُ خِلَافُهُ، وَإِنَّمَا صَحَّ ذَلِكَ عَنِ الْعَبَّاسِ). وَكَانَ مَنْشَؤُهُ بِمَكَّةَ، لَا يَخْرُجُ مِنْهَا إِلَّا لِتِجَارَةٍ،  وَكَانَ ذَا مَالٍ جَزِيلٍ فِي قَوْمِهِ، وَمُرُوءَةٍ تَامَّةٍ، وَإِحْسَانٍ وَتَفَضُّلٍ فِيهِمْ، كَمَا قَالَ ابْنُ الدَّغِنَةِ: (إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَصْدُقُ الْحَدِيثَ، وَتُكْسِبُ الْمَعْدُومَ، وَتُعِينُ عَلَى نَوَائِبِ الدَّهْرِ، وَتَقْرِي الضَّيْفَ). قَالَ النَّوَوِيُّ: (وَكَانَ مِنْ رُؤَسَاءِ قُرَيْشٍ فِي الْجَاهِلِيَّةِ، وَأَهْلِ مُشَاوَرَتِهِمْ، وَمُحَبَّبًا فِيهِمْ، وَمَأْلَفًا لَهُمْ، فَلَمَّا جَاءَ الْإِسْلَامُ.. آثَرَهُ عَلَى مَا سِوَاهُ، وَدَخَلَ فِيهِ أَكْمَلَ دُخُولٍ). وَعَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ قَالَ:) إِنَّ أَبَا بَكْرٍ الصِّدِّيقَ ؓ أَحَدُ عَشَرَةٍ مِنْ قُرَيْشٍ اتَّصَلَ لَهُمْ شَرَفُ الْجَاهِلِيَّةِ بِشَرَفِ الْإِسْلَامِ، فَكَانَ إِلَيْهِ أَمْرُ الدِّيَاتِ وَالْغُرْمِ)، وَذَلِكَ أَنَّ قُرَيْشًا لَمْ يَكُنْ لَهَا مَلِكٌ تَرْجِعُ الْأُمُورُ كُلُّهَا إِلَيْهِ، بَلْ كَانَ فِي كُلِّ قَبِيلَةٍ وِلَايَةٌ عَامَّةٌ تَكُونُ لِرَئِيسِهَا. فَكَانَتْ فِي بَنِي هَاشِمٍ السِّقَايَةُ، وَالرِّفَادَةُ، وَمَعْنَى ذَلِكَ: أَنَّهُ لَا يَأْكُلُ وَلَا يَشْرَبُ أَحَدٌ إِلَّا مِنْ طَعَامِهِمْ وَشَرَابِهِمْ. وَكَانَتْ فِي بَنِي عَبْدِ الدَّارِ: الْحِجَابَةُ، وَاللِّوَاءُ، وَالنَّدْوَةُ، أَيْ: لَا يَدْخُلُ الْبَيْتَ أَحَدٌ إِلَّا بِإِذْنِهِمْ، وَإِذَا عَقَدَتْ قُرَيْشٌ رَايَةَ حَرْبٍ.. عَقَدَهَا لَهُمْ بَنُو عَبْدِ الدَّارِ، وَإِذَا اجْتَمَعُوا لِأَمْرٍ إِبْرَامًا أَوْ نَقْضًا لَا يَكُونُ اجْتِمَاعُهُمْ لِذَلِكَ إِلَّا فِي دَارِ النَّدْوَةِ، وَلَا يَنْفُذُ إِلَّا بِهَا، وَكَانَتْ لِبَنِي عَبْدِ الدَّارِ.

    ✧ Section On his birth and upbringing He was born two years and some months after the birth of the Prophet ﷺ; for he died at the age of sixty-three. Ibn Kathīr said: (As for what Khalīfa b. Khayyāṭ transmitted from Yazīd b. al-Aṣamm: that the Prophet ﷺ said to Abū Bakr, “Am I older or are you?” He said, “You are older, and I am older than you in years”.. it is a very strange mursal report, and the well-known is contrary to it. That only is authentically established from al-ʿAbbās). His upbringing was in Makkah; he did not leave it except for trade. He possessed great wealth among his people, complete manliness, and kindness and generosity toward them, as Ibn al-Daghina said: (You maintain ties of kinship, speak truthfully, provide for the destitute, help in the calamities of time, and host guests). Al-Nawawī said: (He was among the chiefs of Quraysh in the Jāhiliyya, their counselors, beloved among them, and a source of familiarity for them. When Islam came.. he preferred it over all else, and entered it with the most complete entry). From Maʿrūf b. Kharrbūdh, who said:) Abū Bakr al-Ṣiddīq ؓ was one of ten men of Quraysh for whom the nobility of the Jāhiliyya was joined to the nobility of Islam. To him belonged the matter of blood monies and fines), because Quraysh had no king to whom all affairs reverted; rather, in every clan there was a general authority belonging to its chief. Among the Banū Hāshim were the watering of pilgrims and the provision of food, the meaning of which is that no one ate or drank except from their food and drink. Among the Banū ʿAbd al-Dār were the guarding of the Kaʿba, the banner, and the assembly hall, that is: no one entered the House except by their permission; when Quraysh tied a war banner.. the Banū ʿAbd al-Dār tied it for them; and when they gathered to decide a matter, whether to confirm or annul it, their gathering for that was only in the assembly hall, and nothing was effective except through it. And it belonged to the Banū ʿAbd al-Dār.

42. Tarikh (al-Tabari) 1839No grade recorded

    فَصْلٌ [خُلُقُهُ فِي الْجَاهِلِيَّةِ ؓ ] كَانَ أَبُو بَكْرٍ مِنْ أَعَفِّ النَّاسِ فِي الْجَاهِلِيَّةِ،  أَخْرَجَ ابْنُ عَسَاكِرَ بِسَنَدٍ صَحِيحٍ عَنْ عَائِشَةَ ؓ قَالَتْ: ( وَاللَّهِ، مَا قَالَ أَبُو بَكْرٍ شِعْرًا قَطُّ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ، لَقَدْ تَرَكَ هُوَ وَعُثْمَانُ شُرْبَ الْخَمْرِ فِي الْجَاهِلِيَّةِ ). وَأَخْرَجَ أَبُو نُعَيْمٍ بِسَنَدٍ جَيِّدٍ عَنْهَا قَالَتْ: ( لَقَدْ حَرَّمَ أَبُو بَكْرٍ الْخَمْرَ عَلَى نَفْسِهِ فِي الْجَاهِلِيَّةِ ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: ( مَا قَالَ أَبُو بَكْرٍ شِعْرًا قَطُّ ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أَبِي الْعَالِيَةِ الرِّيَاحِيِّ، قَالَ: قِيلَ لِأَبِي بَكْرٍ الصِّدِّيقِ فِي مَجْمَعٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ: هَلْ شَرِبْتَ الْخَمْرَ فِي الْجَاهِلِيَّةِ؟ فَقَالَ: أَعُوذُ بِاللَّهِ، فَقِيلَ: وَلِمَ؟ قَالَ: كُنْتُ أَصُونُ عِرْضِي، وَأَحْفَظُ مُرُوءَتِي، فَإِنَّ مَنْ شَرِبَ الْخَمْرَ.. كَانَ مُضَيَّعًا فِي عِرْضِهِ وَمُرُوءَتِهِ، قَالَ: فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ فَقَالَ: «صَدَقَ أَبُو بَكْرٍ، صَدَقَ أَبُو بَكْرٍ » مَرَّتَيْنِ، مُرْسَلٌ غَرِيبٌ سَنَدًا وَمَتْنًا.

    ✧ SECTION [His character in the pre-Islamic era ؓ ] Abū Bakr was among the most chaste of people in the pre-Islamic era. Ibn ʿAsākir transmitted with a sound chain of narration from ʿĀʾishah ؓ that she said: (By Allah, Abū Bakr never recited poetry at all, neither in the pre-Islamic era nor in Islam. He and ʿUthmān abandoned drinking wine in the pre-Islamic era). Abū Nuʿaym transmitted with a good chain of narration from her that she said: (Abū Bakr made wine forbidden upon himself in the pre-Islamic era). Ibn ʿAsākir transmitted from ʿAbd Allāh b. al-Zubayr that he said: (Abū Bakr never recited poetry at all). Ibn ʿAsākir transmitted from Abū al-ʿĀliyah al-Riyāḥī that he said: It was said to Abū Bakr al-Ṣiddīq in a gathering of the companions of the Messenger of Allah ﷺ: Did you drink wine in the pre-Islamic era? He said: I seek refuge in Allah. It was said: And why? He said: I used to protect my honor and preserve my manly virtue, for whoever drank wine would be wasteful of his honor and his manly virtue. He said: That reached the Messenger of Allah ﷺ, and he said: "Abū Bakr has spoken the truth, Abū Bakr has spoken the truth," twice. It is mursal, strange in both chain and text.

43. Tarikh (al-Tabari) 1840No grade recorded

    ذِكْرُ صِفَتِهِ ؓ   كَانَ أَبُو بَكْرٍ ؓ نَحِيفًا أَبْيَضَ، حَسَنَ الْقَامَةِ، خَفِيفَ الْعَارِضِينَ، مَعْرُوقَ الْوَجْهِ، غَائِرَ الْعَيْنَيْنِ، نَاتِئَ الْجَبْهَةِ، أَجْنَأَ لَا يَسْتَمْسِكُ إِزَارَهُ يَسْتَرْخِي عَنْ حَقْوَيْهِ، عَارِيَ الْأَشَاجِعِ، يُخَضِّبُ بِالْحِنَّاءِ وَالْكَتْمِ، وَكَانَ كَرِيمًا عَالِمًا بِأَنْسَابِ الْعَرَبِ. وَعَنْ أَنَسٍ، قَالَ: كَانَ أَبُو بَكْرٍ ؓ يُخَضِّبُ بِالْحِنَّاءِ وَالْكَتَمِ. وَعَنْ حَيَّانَ الصَّائِغِ، قَالَ: [كَانَ] نَقْشُ خَاتَمِ أَبِي بَكْرٍ ؓ "نِعْمَ الْقَادِرُ اللَّهُ". قَالَ ابْنُ سَعْدٍ: عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ: أَنَّ أَبَا بَكْرٍ ؓ تَخَتَّمَ فِي الْيَسَارِ.

    ✧ Mention of his description ؓ Abū Bakr ؓ was slender and fair, of good stature, with little flesh on his cheeks, lean-faced, deep-set eyes, a prominent forehead, and he was slightly bent, his lower garment would not stay up but would slip down from his hips, he had thin forearms, and he used to dye with henna and katam. He was noble, knowledgeable in the genealogies of the Arabs. And on the authority of Anas, who said: Abū Bakr ؓ used to dye with henna and katam. And on the authority of Ḥayyān al-Ṣāʾigh, who said: [The] inscription of the seal-ring of Abū Bakr ؓ was "Niʿma al-Qādiru Allāh" (Excellent is the All-Powerful, Allah). Ibn Saʿd said: On the authority of Jaʿfar b. Muḥammad, from his father: that Abū Bakr ؓ wore a ring on his left hand.

44. Tarikh (al-Tabari) 1841No grade recorded

    فَصْلٌ فِي إِسْلَامِهِ عَنْ عَلِيٍّ ؓ، قَالَ: (أَوَّلُ مَنْ أَسْلَمَ مِنَ الرِّجَالِ: أَبُو بَكْرٍ.   وَعَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ:"أَوَّلُ مَنْ صَلَّى مَعَ النَّبِيِّ ﷺ أَبُو بَكْرٍ الصِّدِّيقُ وَعَنِ الشَّعْبِيِّ، قَالَ: سَأَلْتُ ابْنَ عَبَّاسٍ: أَيُّ النَّاسِ كَانَ أَوَّلَ إِسْلَامًا؟ قَالَ: أَبُو بَكْرٍ الصِّدِّيقُ، أَلَمْ تَسْمَعْ قَوْلَ حَسَّانَ: إِذَا تَذَكَّرْتَ شَجْوًا مِنْ أَخِي ثِقَةٍ فَاذْكُرْ أَخَاكَ أَبَا بَكْرٍ بِمَا فَعَلَا     خَيْرُ الْبَرِيَّةِ، أَتْقَاهَا وَأَعْدَلَهَا إِلَّا النَّبِيَّ، وَأَوْفَاهَا بِمَا حَمَلَا     وَالثَّانِيَ التَّالِيَ الْمَحْمُودَ مَشْهَدُهُ وَأَوَّلَ النَّاسِ مِنْهُمْ صَدَّقَ الرُّسُلَا وَأَخْرَجَ أَبُو نُعَيْمٍ عَنْ فُرَاتِ بْنِ السَّائِبِ قَالَ: سَأَلْتُ مَيْمُونَ بْنَ مِهْرَانَ قُلْتُ: عَلِيٌّ أَفْضَلُ عِنْدَكَ أَمْ أَبُو بَكْرٍ وَعُمَرُ؟ قَالَ: فَارْتَعَدَ حَتَّى سَقَطَتْ عَصَاهُ مِنْ يَدِهِ، ثُمَّ قَالَ: (مَا كُنْتُ أَظُنُّ أَنْ أَبْقَى إِلَى زَمَانٍ يُعْدَلُ بِهِمَا، لِلَّهِ دَرُّهُمَا! كَانَا رَأْسَ الْإِسْلَامِ). قَالَ: فَقُلْتُ: فَأَبُو بَكْرٍ كَانَ أَوَّلَ إِسْلَامًا أَوْ عَلِيٌّ؟ قَالَ: (وَاللَّهِ، لَقَدْ آمَنَ أَبُو بَكْرٍ بِالنَّبِيِّ ﷺ زَمَنَ بَحِيرَا الرَّاهِبِ حِينَ مَرَّ بِهِ، وَاخْتُلِفَ فِيمَا بَيْنَهُ وَبَيْنَ خَدِيجَةَ حَتَّى أَنْكَحَهَا إِيَّاهُ، وَذَلِكَ كُلُّهُ قَبْلَ أَنْ يُولَدَ عَلِيٌّ). وَقَدْ قَالَ: إِنَّهُ أَوَّلُ مَنْ أَسْلَمَ خَلَائِقُ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَغَيْرِهِمْ، بَلِ ادَّعَى بَعْضُهُمُ الْإِجْمَاعَ عَلَيْهِ. وَقِيلَ: أَوَّلُ مَنْ أَسْلَمَ عَلِيٌّ، وَقِيلَ: خَدِيجَةُ. وَيُجْمَعُ بَيْنَ الْأَقْوَالِ: بِأَنَّ أَبَا بَكْرٍ: أَوَّلُ مَنْ أَسْلَمَ مِنَ الرِّجَالِ،  وَعَلِيًّا: أَوَّلُ مَنْ أَسْلَمَ مِنَ الصِّبْيَانِ،  وَخَدِيجَةَ أَوَّلُ مَنْ أَسْلَمَ مِنَ النِّسَاءِ،  وَأَوَّلُ مَنْ ذَكَرَ هَذَا الْجَمْعَ الْإِمَامُ أَبُو حَنِيفَةَ رَحِمَهُ اللَّهُ أَخْرَجَهُ عَنْهُ..... وَعَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ قَالَ: قُلْتُ لِمُحَمَّدِ بْنِ الْحَنَفِيَّةِ: هَلْ كَانَ أَبُو بَكْرٍ أَوَّلَ الْقَوْمِ إِسْلَامًا؟ قَالَ: (لَا)، قُلْتُ: فَبِمَ عَلَا أَبُو بَكْرٍ وَسَبَقَ حَتَّى لَا يُذْكَرَ أَحَدٌ غَيْرُ أَبِي بَكْرٍ؟ قَالَ: (لِأَنَّهُ كَانَ أَفْضَلَهُمْ إِسْلَامًا مِنْ حِينِ أَسْلَمَ حَتَّى لَحِقَ بِرَبِّهِ). وَعَنْ مُحَمَّدِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَنَّهُ قَالَ لِأَبِيهِ سَعْدٍ: أَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ أَوَّلَكُمْ إِسْلَامًا؟ قَالَ: (لَا، وَلَكِنَّهُ أَسْلَمَ قَبْلَهُ أَكْثَرُ مِنْ خَمْسَةٍ، وَلَكِنْ كَانَ خَيْرَنَا إِسْلَامًا). قَالَ ابْنُ كَثِيرٍ: (الظَّاهِرُ أَنَّ أَهْلَ بَيْتِهِ ﷺ آمَنُوا قَبْلَ كُلِّ أَحَدٍ: زَوْجَتُهُ خَدِيجَةُ، وَمَوْلَاهُ زَيْدٌ، وَزَوْجَةُ زَيْدٍ أُمَّ أَيْمَنَ، وَعَلِيٌّ، وَوَرَقَةُ). انْتَهَى. وَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ: (كُنْتُ جَالِسًا بِفِنَاءِ الْكَعْبَةِ، وَكَانَ زَيْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ قَاعِدًا، فَمَرَّ بِهِ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ، فَقَالَ: كَيْفَ أَصْبَحْتَ يَا بَاغِيَ الْخَيْرِ؟ قَالَ: بِخَيْرٍ، قَالَ: وَهَلْ وَجَدْتَ؟ قَالَ: لَا، فَقَالَ: كُلُّ دِينٍ يَوْمَ الْقِيَامَةِ إِلَّا     مَا قَضَى اللَّهُ فِي الْحَنِيفَةِ بُورُ أَمَا إِنَّ هَذَا النَّبِيَّ الَّذِي يُنْتَظَرُ مِنَّا أَوْ مِنْكُمْ؟ قَالَ: وَلَمْ أَكُنْ سَمِعْتُ مِنْ قَبْلِ ذَلِكَ بِنَبِيٍّ يُنْتَظَرُ وَلَا يُبْعَثُ، قَالَ: فَخَرَجْتُ أُرِيدُ وَرَقَةَ بْنَ نَوْفَلٍ، وَكَانَ كَثِيرَ النَّظَرِ إِلَى السَّمَاءِ، كَثِيرَ هَمْهَمَةِ الصَّدْرِ، فَاسْتَوْقَفْتُهُ، ثُمَّ قَصَصْتُ عَلَيْهِ الْحَدِيثَ، فَقَالَ: نَعَمْ يَا ابْنَ أَخِي، إِنَّا أَهْلَ الْكُتُبِ وَالْعُلَمَاءِ، إِلَّا أَنَّ هَذَا النَّبِيَّ الَّذِي يُنْتَظَرُ مِنْ أَوْسَطِ الْعَرَبِ نَسَبًا - وَلِي عِلْمٌ بِالنَّسَبِ - وَقَوْمُكَ أَوْسَطُ الْعَرَبِ نَسَبًا، قُلْتُ: يَا عَمِّ، وَمَا يَقُولُ النَّبِيُّ؟ قَالَ: يَقُولُ مَا قِيلَ لَهُ، إِلَّا أَنَّهُ لَا يَظْلِمُ، وَلَا يُظَالَمُ، قَالَ: فَلَمَّا بُعِثَ رَسُولُ اللَّهِ ﷺ.. آمَنْتُ بِهِ وَصَدَّقْتُهُ. وَقَالَ ابْنُ إِسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ الْحُصَيْنِ التَّمِيمِيُّ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: «مَا دَعَوْتُ أَحَدًا إِلَى الْإِسْلَامِ.. إِلَّا كَانَتْ لَهُ عَنْهُ كَبْوَةٌ وَتَرَدَّدَ وَنَظَرَ، إِلَّا أَبَا بَكْرٍ، مَا عَتَمَ عَنْهُ حِينَ ذَكَرْتُهُ لَهُ، وَمَا تَرَدَّدَ فِيهِ». عَتَمَ: أَيْ تَلَبَّثَ. قَالَ الْبَيْهَقِيُّ: (وَهَذَا لِأَنَّهُ كَانَ يَرَى دَلَائِلَ نُبُوَّةِ رَسُولِ اللَّهِ ﷺ، وَيَسْمَعُ آثَارَهُ قَبْلَ دَعْوَتِهِ، فَحِينَ دَعَاهُ.. كَانَ قَدْ سَبَقَ لَهُ فِيهِ تَفَكُّرٌ وَنَظَرٌ، فَأَسْلَمَ فِي الْحَالِ). ثُمَّ أَخْرَجَ عَنْ أَبِي مَيْسَرَةَ: ( أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا بَرَزَ.. سَمِعَ مَنْ يُنَادِيهِ: يَا مُحَمَّدُ، فَإِذَا سَمِعَ الصَّوْتَ.. انْطَلَقَ هَارِبًا، فَأَسَرَّ ذَلِكَ إِلَى أَبِي بَكْرٍ، وَكَانَ صَدِيقًا لَهُ فِي الْجَاهِلِيَّةِ). وَعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا كَلَّمْتُ فِي الْإِسْلَامِ أَحَدًا.. إِلَّا أَبَى عَلَيَّ وَرَاجَعَنِي الْكَلَامَ، إِلَّا ابْنَ أَبِي قُحَافَةَ،  فَإِنِّي لَمْ أُكَلِّمْهُ فِي شَيْءٍ.. إِلَّا قَبِلَهُ وَاسْتَقَامَ عَلَيْهِ». وَأَخْرَجَ الْبُخَارِيُّ عَنْ أَبِي الدَّرْدَاءِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: هَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي؟ إِنِّي قُلْتُ: يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا فَقُلْتُمْ: كَذَبْتَ، وَقَالَ أَبُو بَكْرٍ: صَدَقْتَ».

    ✧ Section On his Islam From ʿAlī ؓ, he said: The first of the men to embrace Islam was Abū Bakr. And from Zayd b. Arqam, he said: The first to pray with the Prophet ﷺ was Abū Bakr al-Ṣiddīq. And from al-Shaʿbī, he said: I asked Ibn ʿAbbās: Which of the people was first in Islam? He said: Abū Bakr al-Ṣiddīq. Have you not heard the saying of Ḥassān: If you recall a grief from a trusted brother, then remember your brother Abū Bakr for what he did. The best of creation, its most pious and most just, except for the Prophet, and its most faithful to what it bore. And the second, the follower, whose standing is praised, and the first of the people among them to believe the messengers. And Abū Nuʿaym transmitted from Furāt b. al-Sāʾib, he said: I asked Maymūn b. Mihrān, I said: Is ʿAlī superior in your view or Abū Bakr and ʿUmar? He said: He trembled until his staff fell from his hand, then he said: I did not think I would remain until a time when they would be equated with others. May God reward them well! They were the head of Islam. He said: I said: Was Abū Bakr first in Islam or ʿAlī? He said: By God, Abū Bakr believed in the Prophet ﷺ at the time of Baḥīrā the monk when he passed by him, and there was disagreement between him and Khadījah until he married her to him, and all of that was before ʿAlī was born. Many of the Companions, Successors, and others have said that he was the first to embrace Islam; indeed, some claimed consensus on that. It is also said: the first to embrace Islam was ʿAlī, and it is said: Khadījah. The reports are reconciled by saying that Abū Bakr ؓ was the first of the men to embrace Islam, ʿAlī ؓ was the first of the boys to embrace Islam, and Khadījah was the first of the women to embrace Islam. The first to mention this reconciliation was Imam Abū Ḥanīfah, may God have mercy on him, as transmitted from him.... And from Sālim b. Abī al-Jaʿd, he said: I said to Muḥammad b. al-Ḥanafiyyah: Was Abū Bakr the first of the people in Islam? He said: No. I said: Then how did Abū Bakr excel and precede so that no one is mentioned other than Abū Bakr? He said: Because he was the best of them in Islam from the time he embraced it until he met his Lord. And from Muḥammad b. Saʿd b. Abī Waqqāṣ that he said to his father Saʿd: Was Abū Bakr al-Ṣiddīq the first of you in Islam? He said: No, but more than five embraced Islam before him, but he was the best of us in Islam. Ibn Kathīr said: The apparent view is that the members of his household ﷺ believed before anyone else: his wife Khadījah, his freedman Zayd, the wife of Zayd Umm Ayman, ʿAlī, and Waraqah. End quote. And Abū Bakr al-Ṣiddīq said: I was sitting in the courtyard of the Kaʿbah, and Zayd b. ʿAmr b. Nufayl was sitting, when Umayyah b. Abī al-Ṣalt passed by him, and he said: How have you risen, O seeker of good? He said: In good. He said: Have you found? He said: No. So he said: Every religion on the Day of Resurrection except what God has decreed in the ḥanīfiyyah will perish. Indeed, is this prophet who is awaited from us or from you? He said: I had not heard before that of a prophet awaited or sent. He said: So I went out seeking Waraqah b. Nawfal, and he was one who looked much at the sky and murmured much in his chest. I stopped him, then I related the story to him, and he said: Yes, O son of my brother, we are people of the scriptures and knowledge, except that this prophet who is awaited is from the middle of the Arabs in lineage—and I have knowledge of lineage—and your people are the middle of the Arabs in lineage. I said: O uncle, and what does the prophet say? He said: He says what is said to him, except that he does not wrong and is not wronged. He said: So when the Messenger of God ﷺ was sent, I believed in him and confirmed him. And Ibn Isḥāq said: Muḥammad b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥuṣayn al-Tamīmī narrated to me that the Messenger of God ﷺ said: "I did not call anyone to Islam but he showed hesitation, wavered, and considered, except Abū Bakr; he did not delay when I mentioned it to him, and he did not waver in it." ʿAtama: meaning he tarried. Al-Bayhaqī said: This is because he saw the signs of the prophethood of the Messenger of God ﷺ and heard traces of it before his call, so when he called him, he had already reflected and considered, and he embraced Islam immediately. Then he transmitted from Abū Maysarah: The Messenger of God ﷺ, when he went out, he heard someone calling him: O Muḥammad, and when he heard the voice, he fled. He confided that to Abū Bakr, who was his close friend in the pre-Islamic era. And from Ibn ʿAbbās, he said: The Messenger of God ﷺ said: "I did not speak about Islam to anyone but he refused and argued with me, except Ibn Abī Quḥāfah, for I did not speak to him about anything but he accepted it and remained steadfast upon it." And al-Bukhārī transmitted from Abū al-Dardāʾ, he said: The Messenger of God ﷺ said: "Will you leave my companion alone? I said: O people, I am the Messenger of God to you all, and you said: You lie, and Abū Bakr said: You speak truth."

45. Tarikh (al-Tabari) 1842No grade recorded

    ذِكْرُ أَزْوَاجِهِ وَأَوْلَادِهِ ؓ تَزَوَّجَ فِي الْجَاهِلِيَّةِ امْرَأَتَيْنِ،  إِحْدَاهُمَا: قُتَيْلَةُ بِنْتُ عَبْدِ الْعُزَّى، فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ وَأَسْمَاءَ ذَاتَ النِّطَاقَيْنِ. وَالثَّانِيَةُ: أُمُّ رُومَانَ بِنْتُ عَامِرٍ، وَوَلَدَتْ لَهُ عَبْدَ الرَّحْمَنِ وَعَائِشَةَ. وَتَزَوَّجَ فِي الْإِسْلَامِ امْرَأَتَيْنِ، إِحْدَاهُمَا: أَسْمَاءُ بِنْتُ عُمَيْسٍ، فَوَلَدَتْ لَهُ مُحَمَّدًا، وَكَانَتْ عِنْدَ جَعْفَرِ بْنِ أَبِي طَالِبٍ ؓ قَبْلَهُ، فَوَلَدَتْ لَهُ مُحَمَّدًا، وَتَزَوَّجَهَا بَعْدَ أَبِي بَكْرٍ عَلِيٌّ ؓ، فَذَكَرَ أَنَّهَا وَلَدَتْ مِنْهُ وَلَدًا اسْمُهُ مُحَمَّدٌ، فَكَانَ يُقَالُ لَهَا أُمُّ الْمُحَمَّدَيْنِ. وَالزَّوْجَةُ الثَّانِيَةُ: حَبِيبَةُ بِنْتُ خَارِجَةَ بْنِ زَيْدٍ، فَوَلَدَتْ لَهُ أُمَّ كُلْثُومٍ بَعْدَ وَفَاتِهِ، وَكَانَ أَبُو بَكْرٍ لَمَّا هَاجَرَ إِلَى الْمَدِينَةِ نَزَلَ عَلَى أَبِيهَا خَارِجَةَ بْنِ زَيْدٍ فَتَزَوَّجَهَا.

    ✧ Mention of his wives and children ؓ He married two women in the Jāhiliyyah. One of them was Qutaylah bt. ʿAbd al-ʿUzzā, and she bore him ʿAbd Allāh and Asmāʾ Dhāt al-Niṭāqayn. The second was Umm Rūmān bt. ʿĀmir, and she bore him ʿAbd al-Raḥmān and ʿĀʾishah. He married two women in Islam. One of them was Asmāʾ bt. ʿUmays, and she bore him Muḥammad. She had been with Jaʿfar b. Abī Ṭālib ؓ before him, and bore him Muḥammad. After Abū Bakr, ʿAlī ؓ married her, and it is mentioned that she bore him a son named Muḥammad, so she used to be called Umm al-Muḥammadayn (mother of the two Muḥammads). The second wife was Ḥabībah bt. Khārijah b. Zayd, and she bore him Umm Kulthūm after his death. When Abū Bakr migrated to Madinah, he stayed with her father Khārijah b. Zayd and married her.

46. Tarikh (al-Tabari) 1843No grade recorded

    بذل ماله وصحبته لرسول الله ﷺ ذِكْرُ أَفْعَالِهِ الْجَمِيلَةِ فِي الْإِسْلَامِ وَفَضَائِلِهِ  وَنَفَقَتِهِ ؓ قَدْ بَيَّنَّا أَنَّهُ أَوَّلُ مَنْ أَسْلَمَ وَشَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا.   عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، قَالَتْ: أَتَى الصَّرِيخُ إِلَى أَبِي [بَكْرٍ ؓ ]، فَقِيلَ لَهُ: أَدْرِكْ صَاحِبَكَ، فَخَرَجَ مِنْ عِنْدِنَا وَإِنَّ لَهُ غَدِائِرَ، فَدَخَلَ الْمَسْجِدَ وَهُوَ يَقُولُ: [وَيْلَكُمْ] أَتَقْتُلُونَ رَجُلا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ، قَالَ: فَلَهَوْا عَنْ رَسُولِ اللَّهِ ﷺ، وَأَقْبَلُوا عَلَى أَبِي بَكْرٍ [فَرَجَعَ إِلَيْنَا أَبُو بَكْرٍ] فَجَعَلَ لَا يُمِيرُ شَيْئًا مِنْ غَدَائِرِهِ إِلَّا جَاءَ مَعَهُ وعن الزُّهْرِيِّ قَالَ-]. قَالَ رَسُولُ اللَّهِ ﷺ لِحَسَّانَ بْنِ ثَابِتٍ: "هَلْ قُلْتَ فِي أَبِي بَكْرٍ شَيْئًا"؟ فَقَالَ: نَعَمْ، فَقَالَ: "قُلْ وَأَنَا أَسْمَعُ"، فَقَالَ: وَثَانِيَ اثْنَيْنِ فِي الْغَارِ الْمُنِيفِ وَقَدْ طَافَ الْعَدُوُّ بِهِ إِذْ صَعَدَ الْجَبَلَا     وَكَانَ رِدْفَ رَسُولِ اللَّهِ قَدْ عَلِمُوا مِنَ الْبَرِيَّةِ لَمْ يَعْدِلْ بِهِ رَجُلًا فَضَحِكَ رَسُولُ اللَّهِ ﷺ حَتَّى بَدَتْ نَوَاجِذُهُ، ثُمَّ قَالَ: "صَدَقْتَ يَا حَسَّانُ، هُوَ كَمَا قُلْتَ". وَعَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ ؓ يَقُولُ: أَمَرَنَا رَسُولُ اللَّهِ ﷺ أَنْ نَتَصَدَّقَ  وَقَدْ وَافَقَ ذَلِكَ مَالًا عِنْدِي، فَقُلْتُ: الْيَوْمَ أَسْبِقُ أَبَا بَكْرٍ إِنْ سَبَقْتُهُ يَوْمًا، قَالَ: ثُمَّ جِئْتُ بِنِصْفِ مَالِي، قَالَ: فَقَالَ لِي رَسُولُ اللَّهِ ﷺ: "مَا أَبْقَيْتَ لِأَهْلِكَ؟ " قُلْتُ: مِثْلَهُ. وَأَتَى أَبُو بَكْرٍ ؓ بِكُلِّ مَا عِنْدَهُ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "مَا أَبْقَيْتَ لِأَهْلِكَ؟ " قَالَ: أَبْقَيْتُ لَهُمُ اللَّهَ وَرَسُولَهُ، فَقُلْتُ: لَا أُسَابِقُكَ إِلَى شَيْءٍ أَبَدًا. وَعَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَا نَفَعَنِي مَالٌ قَطُّ مَا نَفَعَنِي مَالُ أَبِي بَكْرٍ" فَبَكَى أَبُو بَكْرٍ وَقَالَ: وَهَلْ أَنَا وَمَالِي إِلَّا لَكَ يَا رَسُولَ اللَّهِ. وَعَنْ أَبِي سَعِيدٍ، عَنِ النَّبِيِّ ﷺ أَنَّهُ خَطَبَ فَقَالَ: "إِنَّ مِنْ أَمَنِّ النَّاسِ عَلَيَّ فِي صُحْبَتِهِ وَمَالِهِ أَبُو بَكْرٍ، وَلَوْ كُنْتُ مُتَّخِذًا خَلِيلًا غَيْرَ رَبِّي لَاتَّخَذْتُ أَبَا بَكْرٍ، وَلَكِنْ أُخُوَّةُ الْإِسْلَامِ وَمَوَدَّتُهُ، لَا يَبْقَى بَابٌ فِي الْمَسْجِدِ إِلَّا سُدَّ إِلَّا بَابَ أَبِي بَكْرٍ".   أَخْرَجَاهُ فِي الصَّحِيحَيْنِ. وَفِي إِفْرَادِ الْبُخَارِيِّ مِنْ حَدِيثِ أَبِي الدَّرْدَاءِ، أَنَّ النَّبِيَّ ﷺ قَالَ فِي أَمْرٍ جَرَى بَيْنَ أَبِي بَكْرٍ وَعُمَرَ: "إِنَّ اللَّهَ بَعَثَنِي إِلَيْكُمْ فَقُلْتُمْ كَذَبَ، وَقَالَ أَبُو بَكْرٍ: صَدَقْتَ، وَوَاسَانِي بِنَفْسِهِ وَمَالِهِ، فَهَلْ أَنْتُمْ تَارِكُو لِي صَاحِبِي مَرَّتَيْنِ". فِيمَا أُنْزِلَ مِنَ الْآيَاتِ فِي مَدْحِهِ، أَوْ تَصْدِيقِهِ أَوْ أَمْرٍ مِنْ شَأْنِهِ قَالَ اللَّهُ تَعَالَى: ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنْزَلَ اللَّهَ سَكِينَتَهُ عَلَيْهِ [التَّوْبَةِ: 40] أَجْمَعَ الْمُسْلِمُونَ عَلَى أَنَّ الصَّاحِبَ الْمَذْكُورَ أَبُو بَكْرٍ وَسَيَأْتِي فِيهِ أَثَرٌ عَنْهُ. وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ قَالَ: (عَلَى أَبِي بَكْرٍ ;  إِنَّ النَّبِيَّ ﷺ لَمْ تَزَلِ السَّكِينَةُ عَلَيْهِ). وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ مَسْعُودٍ أَنَّ أَبَا بَكْرٍ اشْتَرَى بِلَالًا مِنْ أُمَيَّةَ بْنِ خَلَفٍ، وَأُبَيِّ بْنِ خَلَفٍ، بِبُرْدَةٍ وَعَشَرِ أَوَاقٍ، فَأَعْتَقَهُ لِلَّهِ،  فَأَنْزَلَ اللَّهُ: وَاللَّيْلِ إِذَا يَغْشَى إِلَى قَوْلِهِ: إِنَّ سَعْيَكُمْ لَشَتَّى [اللَّيْلِ: 1 - 4] سَعْيَ أَبِي بَكْرٍ، وَأُمَيَّةَ، وَأُبَيٍّ. وَأَخْرَجَ ابْنُ جَرِيرٍ عَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: كَانَ أَبُو بَكْرٍ يُعْتِقُ عَلَى الْإِسْلَامِ بِمَكَّةَ، فَكَانَ يُعْتِقُ عَجَائِزَ وَنِسَاءً إِذَا أَسْلَمْنَ، فَقَالَ أَبُوهُ: أَيْ بُنَيَّ، أَرَاكَ تُعْتِقُ أُنَاسًا ضِعَافًا، فَلَوْ أَنَّكَ تُعْتِقُ رِجَالًا جُلُدًا يَقُومُونَ مَعَكَ، وَيَمْنَعُونَكَ وَيَدْفَعُونَ عَنْكَ؟ ! قَالَ: (أَيْ أَبَتِ، إِنَّمَا أُرِيدُ مَا عِنْدَ اللَّهِ)، قَالَ: فَحَدَّثَنِي بَعْضُ أَهْلِ بَيْتِي أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِيهِ: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى [اللَّيْلِ: 5] إِلَى آخِرِهَا. وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ وَالطَّبَرَانِيُّ عَنْ عُرْوَةَ: (أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ ؓ أَعْتَقَ سَبْعَةً كُلُّهُمْ يُعَذَّبُ فِي اللَّهِ، وَفِيهِ نَزَلَتْ: وَسَيُجَنَّبُهَا الأَتْقَى... [اللَّيْلِ: 17] إِلَى آخِرِ السُّورَةِ. وَأَخْرَجَ الْبَزَّارُ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: (نَزَلَتْ هَذِهِ الْآيَةُ: وَمَا لأَحَدٍ عِنْدَهُ مِنْ نِعْمَةٍ تُجْزَى [اللَّيْلِ: 19] إِلَى آخِرِ السُّورَةِ فِي أَبِي بَكْرٍ الصِّدِّيقِ، ؓ. وَأَخْرَجَ الْبُخَارِيُّ عَنْ عَائِشَةَ ؓ (أَنَّ أَبَا بَكْرٍ لَمْ يَكُنْ يَحْنَثُ فِي يَمِينٍ حَتَّى أَنْزَلَ اللَّهُ كَفَّارَةَ الْيَمِينِ). وَأَخْرَجَ الْبَزَّارُ وَابْنُ عَسَاكِرَ عَنْ أُسَيْدِ بْنِ صَفْوَانَ - وَكَانَتْ لَهُ صُحْبَةٌ - قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: (وَالَّذِي جَاءَ بِالْحَقِّ) مُحَمَّدٌ، (وَصَدَّقَ بِهِ): أَبُو بَكْرٍ الصِّدِّيقُ، قَالَ ابْنُ عَسَاكِرَ: هَكَذَا الرِّوَايَةُ (بِالْحَقِّ) وَلَعَلَّهَا قِرَاءَةٌ لِعَلِيٍّ. وَأَخْرَجَ الْحَاكِمُ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: وَشَاوِرْهُمْ فِي الأَمْرِ [آلِ عِمْرَانَ: 159] قَالَ: (نَزَلَتْ فِي أَبِي بَكْرٍ وَعُمَرَ).   وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ شَوْذَبٍ قَالَ: نَزَلَتْ: وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ [الرَّحْمَنِ: 46] فِي أَبِي بَكْرٍ ؓ وَلَهُ طُرُقٌ أُخْرَى ذَكَرْتُهَا فِي «أَسْبَابِ النُّزُولِ». وَأَخْرَجَ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ» عَنِ ابْنِ عُمَرَ وَابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: وَصَالِحُ الْمُؤْمِنِينَ [التَّحْرِيمِ: 4] قَالَ: (نَزَلَتْ فِي أَبِي بَكْرٍ وَعُمَرَ). وَأَخْرَجَ عَبْدُ بْنُ حُمَيْدٍ فِي «تَفْسِيرِهِ» عَنْ مُجَاهِدٍ قَالَ: لَمَّا نَزَلَتْ: إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ [الْأَحْزَابِ: 56] قَالَ أَبُو بَكْرٍ: (يَا رَسُولَ اللَّهِ، مَا أَنْزَلَ اللَّهُ عَلَيْكَ خَيْرًا... إِلَّا أَشْرَكَنَا فِيهِ!!)، فَنَزَلَتْ هَذِهِ الْآيَةُ: هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلائِكَتُهُ [الْأَحْزَابِ: 43]. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ: (أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ فِي أَبِي بَكْرٍ وَعُمَرَ وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ [الْحِجْرِ: 47]. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ عَبَّاسٍ قَالَ: (نَزَلَتْ فِي أَبِي بَكْرٍ الصِّدِّيقِ: وَوَصَّيْنَا الإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا إِلَى قَوْلِهِ: وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ [الْأَحْقَافِ: 15، 16]. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ عُيَيْنَةَ قَالَ: (عَاتَبَ اللَّهُ الْمُسْلِمِينَ كُلَّهُمْ فِي رَسُولِ اللَّهِ ﷺ إِلَّا أَبَا بَكْرٍ وَحْدَهُ، فَإِنَّهُ خَرَجَ مِنَ الْمُعَاتَبَةِ، ثُمَّ قَرَأَ: إِلا تَنْصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُوا ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ [التَّوْبَةِ: 40]. أعظم فضائل أبي بكر ؓ وَمِنْ أَعْظَمِ فَضَائِلِ أَبِي بَكْرٍ   ؓ فَتْوَاهُ فِي حَضْرَةِ رَسُولِ اللَّهِ ﷺ عَنْ أَبِي قَتَادَةَ، قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ عَامَ حُنَيْنٍ، فَلَمَّا الْتَقَيْنَا كَانَتْ لِلْمُسْلِمِينَ جَوْلَةٌ فَرَأَيْتُ رَجُلًا مِنَ الْمُشْرِكِينَ [عَلَا رَجُلًا] مِنَ الْمُسْلِمِينَ، فَاسْتَدَرْتُ لَهُ حَتَّى أَتَيْتُهُ مِنْ وَرَائِهِ حَتَّى ضَرَبْتُهُ بِالسَّيْفِ عَلَى حَبْلِ عَاتِقِهِ، فَأَقْبَلَ عَلَيَّ فَضَمَّنِي ضَمَّةً وَجَدْتُ مِنْهَا رِيحَ الْمَوْتِ، ثُمَّ أَدْرَكَهُ الْمَوْتُ، فَأَرْسَلَنِي، فَلَحِقْتُ عُمَرَ بْنَ الْخَطَّابِ ؓ، فَقُلْتُ: مَا بَالُ النَّاسِ؟ قَالَ: أَمْرُ اللَّهِ، ثُمَّ إِنَّ النَّاسَ رَجَعُوا، وَجَلَسَ رَسُولُ اللَّهِ ﷺ، فَقَالَ: "مَنْ قَتَلَ قَتِيلًا لَهُ عَلَيْهِ بَيِّنَةٌ فَلَهُ سَلْبُهُ،  فَقُمْتُ فَقُلْتُ: مَنْ يَشْهَدُ لِي؟ ثُمَّ جَلَسْتُ [ثُمَّ قَالَ: مَنْ قَتَلَ قَتِيلًا لَهُ عَلَيْهِ بَيِّنَةٌ فَلَهُ سَلْبُهُ. فَقُمْتُ، فَقُلْتُ: مَنْ يَشْهَدُ لِي؟ ثُمَّ جَلَسْتُ]، ثُمَّ قَالَ الثَّالِثَةَ مِثْلَهُ، فَقُمْتُ [فَقَالَ رَسُولُ اللَّهِ ﷺ: مَا لَكَ يَا أَبَا قَتَادَةَ؟ فَاقْتَصَصْتُ عَلَيْهِ الْقِصَّةَ] فَقَالَ رَجُلٌ: صِدِّيقٌ يَا رَسُولَ اللَّهِ وَسَلَبُهُ عِنْدِي، فَأَرْضِهِ عَنِّي، فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ: لَاهَا اللَّهُ إِذًا لَا تَعْمِدُ إِلَى أَسَدٍ مِنْ أُسْدِ اللَّهِ يُقَاتِلُ عَنِ اللَّهِ وَعَنْ رَسُولِهِ نُعْطِيكَ سَلَبَهُ، فَقَالَ النَّبِيُّ ﷺ: "صَدَقَ فَأَعْطِهِ" وَعَنْ سَهْلِ بْنِ سَعْدٍ، قَالَ: كَانَ قِتَالٌ بَيْنَ بَنِي عَمْرِو بْنِ عَوْفٍ، فَبَلَغَ النَّبِيَّ ﷺ، فَأَتَاهُمْ بَعْدَ الظُّهْرِ لِيُصْلِحَ بَيْنَهُمْ، فَقَالَ: "يَا بِلَالُ إِنْ حَضَرَتِ الصَّلَاةُ وَلَمْ آتِ فَمُرْ أَبَا بَكْرٍ فَلْيُصَلِّ بِالنَّاسِ".   [قَالَ]: فَلَمَّا حَضَرَتِ الْعَصْرُ أَقَامَ بِلَالٌ الصَّلَاةَ، ثُمَّ أَمَرَ أَبَا بَكْرٍ فَتَقَدَّمَ بِهِمْ، وَجَاءَ رَسُولُ اللَّهِ ﷺ بَعْدَ مَا دَخَلَ أَبُو بَكْرٍ فِي الصَّلَاةِ، فَلَمَّا رَأَوْهُ صَفَّحُوا وَجَاءَ رَسُولُ اللَّهِ ﷺ يَشُقُّ النَّاسَ حَتَّى قَامَ خَلْفَ أَبِي بَكْرٍ، [قَالَ]: وَكَانَ أَبُو بَكْرٍ إِذَا دَخَلَ فِي الصَّلَاةِ لَمْ يَلْتَفِتْ، فَلَمَّا رَأَى التَّصْفِيحَ لَا يُمْسَكُ عَنْهُ، الْتَفَتَ فَرَأَى النَّبِيَّ ﷺ خَلْفَهُ، فَأَوْمَأَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ بِيَدِهِ أَنِ امْضِهْ، فَقَامَ أَبُو بَكْرٍ كَهَيْئَتِهِ فَحَمِدَ اللَّهَ عَلَى ذَلِكَ ثُمَّ مَشَى الْقَهْقَرَى، [قَالَ]: فَتَقَدَّمَ رَسُولُ اللَّهِ ﷺ فَصَلَّى بِالنَّاسِ، فَلَمَّا قَضَى رَسُولُ اللَّهِ ﷺ صَلَاتَهُ قَالَ: يَا أَبَا بَكْرٍ، مَا مَنَعَكَ إِذْ أَوْمَأْتُ إِلَيْكَ [أَنْ] لَا تَكُونَ مَضَيْتَ، قَالَ: فَقَالَ أَبُو بَكْرٍ: لَمْ يَكُنْ لِابْنِ أَبِي قُحَافَةَ أَنْ يَؤُمَّ رَسُولَ اللَّهِ فَقَالَ لِلنَّاسِ: "إِذَا نَابَكُمْ فِي صَلَاتِكُمْ [شَيْءٌ] فَلْيُسَبِّحِ الرِّجَالُ وَلْيَصَفِّحِ النِّسَاءُ".  أَخْرَجَاهُ فِي الصَّحِيحَيْنِ. وَعَنِ ابْنِ عُمَرَ، قَالَ: كُنْتُ عِنْدَ النَّبِيِّ ﷺ وَعِنْدَهُ أَبُو بَكْرٍ ؓ وَعَلَيْهِ عَبَاءَةٌ قَدْ خَلَّهَا فِي صَدْرِهِ بِخِلَالٍ، [فَنَزَلَ عَلَيْهِ جِبْرِيلُ، فَقَالَ: يَا مُحَمَّدُ، مَا لِي أَرَى أَبَا بَكْرٍ عَلَيْهِ عَبَاءَةٌ قَدْ خَلَّهَا فِي صَدْرِهِ بِخِلَالٍ؟] فَقَالَ: "يَا جِبْرِيلُ، أَنْفَقَ مَالَهُ عَلَيَّ قَبْلَ الْفَتْحِ"، فَقَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقْرَأُ عَلَيْكَ السَّلَامَ وَيَقُولُ لَكَ: قُلْ لَهُ: أَرَاضٍ أَنْتَ عَنِّي فِي فَقْرِكَ هَذَا أَمْ سَاخِطٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "يَا أَبَا بَكْرٍ، إِنَّ اللَّهَ يَقْرَأُ عَلَيْكَ السَّلَامَ وَيَقُولُ لَكَ: أَرَاضٍ أَنْتَ عَنِّي فِي فَقْرِكَ هَذَا أَمْ سَاخِطٌ؟ "، فَقَالَ أَبُو بَكْرٍ ؓ: أَأَسْخَطَ عَنْ رَبِّي، أَنَا عَنْ رَبِّي رَاضٍ، أَنَا عَنْ رَبِّي رَاضٍ، أَنَا عَنْ رَبِّي رَاضٍ. وَعَنْ أُسَامَةُ بْنُ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ]، قَالَ: كَانَ أَبُو بَكْرٍ ؓ مَعْرُوفًا بِالتِّجَارَةِ، وَلَقَدْ بُعِثَ النَّبِيُّ ﷺ وَعِنْدَهُ أَرْبَعُونَ أَلْفَ دِرْهَمٍ، فَكَانَ يَعْتِقُ مِنْهَا وَيُقَوِّي الْمُسْلِمِينَ حَتَّى قَدِمَ الْمَدِينَةَ بِخَمْسَةِ آلَافِ دِرْهَمٍ، ثُمَّ كَانَ يَفْعَلُ فِيهَا مَا كَانَ يَفْعَلُ بِمَكَّةَ. أَدَبِهِ وَذَكَائِهِ ؓ أَخْرَجَ أَبُو نُعَيْمٍ أَنَّ أَبَا بَكْرٍ قِيلَ لَهُ: يَا خَلِيفَةَ رَسُولِ اللَّهِ أَلَا تَسْتَعْمِلُ أَهْلَ بَدْرٍ؟ قَالَ: (إِنِّي أَرَى مَكَانَهُمْ ; وَلَكِنِّي أَكْرَهُ أَنْ أُدَنِّسَهُمْ بِالدُّنْيَا). وَأَخْرَجَ أَحْمَدُ فِي «الزُّهْدِ» عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ: أَنَّ أَبَا بَكْرٍ قَسَّمَ قَسْمًا فَسَوَّى فِيهِ بَيْنَ النَّاسِ؟، فَقَالَ لَهُ عُمَرُ: (تُسَوِّي بَيْنَ أَصْحَابِ بَدْرٍ وَسِوَاهُمْ مِنَ النَّاسِ؟)  فَقَالَ أَبُو بَكْرٍ: (إِنَّمَا الدُّنْيَا بَلَاغٌ، وَخَيْرُ الْبَلَاغِ أَوْسَعُهُ، وَإِنَّمَا فَضْلُهُمْ فِي أُجُورِهِمْ).

    ✧ He spent his wealth and companionship for the Messenger of Allah ﷺ Mention of his beautiful deeds in Islam, his virtues, and his spending ؓ We have already explained that he was the first to embrace Islam and that he was present at Badr and all the other battles. From Asmāʾ bt. Abī Bakr, who said: A crier came to my father [Abū Bakr ؓ], and it was said to him: ‘Catch up with your companion.’ He went out from us while he had plaits of hair, and he entered the mosque saying: ‘Woe to you! Would you kill a man because he says: My Lord is Allah, when he has brought you clear proofs from your Lord?’ He said: They turned away from the Messenger of Allah ﷺ and came at Abū Bakr [and Abū Bakr returned to us], and he did not gesture toward any of his plaits without it coming away with him. And from al-Zuhrī, he said—. The Messenger of Allah ﷺ said to Ḥassān b. Thābit: “Have you said anything about Abū Bakr?” He said: Yes. He said: “Say it while I listen.” So he said: And the second of two in the lofty cave, while the enemy circled it when he climbed the mountain; And he was the companion of the Messenger of Allah, as they knew, A man of creation whom no man equaled. The Messenger of Allah ﷺ laughed until his molars showed, then said: “You have spoken truly, O Ḥassān. He is as you said.” And from Zayd b. Aslam, from his father, who said: I heard ʿUmar b. al-Khaṭṭāb ؓ say: The Messenger of Allah ﷺ commanded us to give charity, and that coincided with wealth I had. I said: Today I will outdo Abū Bakr if I can ever outdo him. He said: Then I came with half of my wealth. He said: The Messenger of Allah ﷺ said to me: “What have you left for your family?” I said: The like of it. Abū Bakr ؓ came with all that he had, and the Messenger of Allah ﷺ said to him: “What have you left for your family?” He said: I have left Allah and His Messenger for them. So I said: I will never vie with you in anything again. And from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: “No wealth has ever benefited me as the wealth of Abū Bakr benefited me.” Abū Bakr wept and said: Are I and my wealth anything but yours, O Messenger of Allah? And from Abū Saʿīd, from the Prophet ﷺ, that he gave a sermon and said: “Indeed among the people who have most favored me in his companionship and wealth is Abū Bakr. If I were to take an intimate friend other than my Lord, I would have taken Abū Bakr, but it is the brotherhood of Islam and its affection. Let no door remain in the mosque but that it be closed, except the door of Abū Bakr.” They both transmitted it in the two Ṣaḥīḥ collections. And in al-Bukhārī’s transmission alone, from the ḥadīth of Abū al-Dardāʾ, that the Prophet ﷺ said concerning a matter that occurred between Abū Bakr and ʿUmar: “Allah sent me to you, and you said: You have lied, while Abū Bakr said: You have spoken truly, and he comforted me with his self and his wealth. Will you then leave my companion to me?” He said it twice. Concerning the verses revealed in his praise, or confirming his truthfulness, or something relating to his affair Allah, exalted is He, said: “The second of two when they were in the cave, when he said to his companion: Do not grieve; indeed Allah is with us. Then Allah sent down His tranquility upon him” [al-Tawbah: 40]. The Muslims are unanimous that the companion mentioned is Abū Bakr, and a report from him will come concerning it. Ibn Abī Ḥātim transmitted from Ibn ʿAbbās regarding His statement, exalted is He: “Then Allah sent down His tranquility upon him,” he said: “Upon Abū Bakr; for tranquility never ceased to be upon the Prophet ﷺ.” Ibn Abī Ḥātim transmitted from Ibn Masʿūd that Abū Bakr purchased Bilāl from Umayyah b. Khalaf and Ubayy b. Khalaf for a cloak and ten ounces, and freed him for Allah, so Allah revealed: “By the night when it covers” up to His saying: “Indeed your efforts are diverse” [al-Layl: 1–4] — the effort of Abū Bakr, Umayyah, and Ubayy. Ibn Jarīr transmitted from ʿĀmir b. ʿAbd Allāh b. al-Zubayr, who said: Abū Bakr used to manumit in Makkah for the sake of Islam, freeing old women and women when they embraced Islam. His father said to him: O my son, I see you freeing weak people. If only you would free strong men who would stand with you, protect you, and defend you! He said: “O my father, I only desire what is with Allah.” He said: Some of my household told me that this verse was revealed about him: “As for him who gives and fears” [al-Layl: 5] to its end. Ibn Abī Ḥātim and al-Ṭabarānī transmitted from ʿUrwah: “Abū Bakr al-Ṣiddīq ؓ freed seven, all of whom were being tortured for Allah, and about him was revealed: ‘And the most pious will be spared it’ [al-Layl: 17] to the end of the surah. Al-Bazzār transmitted from ʿAbd Allāh b. al-Zubayr, who said: “This verse was revealed: ‘And no one has with him any favor to be repaid’ [al-Layl: 19] to the end of the surah, concerning Abū Bakr al-Ṣiddīq ؓ.” Al-Bukhārī transmitted from ʿĀʾishah ؓ that Abū Bakr never broke an oath until Allah revealed the expiation for oaths. Al-Bazzār and Ibn ʿAsākir transmitted from Usayd b. Ṣafwān — who had companionship — who said: ʿAlī b. Abī Ṭālib said: “The one who came with the truth” is Muḥammad, “and believed in it”: Abū Bakr al-Ṣiddīq. Ibn ʿAsākir said: Thus is the transmission “with the truth,” and perhaps it was a reading of ʿAlī. Al-Ḥākim transmitted from Ibn ʿAbbās regarding His statement, exalted is He: “And consult them in the matter” [Āl ʿImrān: 159], he said: “It was revealed about Abū Bakr and ʿUmar.” Ibn Abī Ḥātim transmitted from Ibn Shawdhab, who said: “And for him who fears the station of his Lord are two gardens” [al-Raḥmān: 46] was revealed about Abū Bakr ؓ, and it has other chains which I have mentioned in “Asbāb al-Nuzūl.” Al-Ṭabarānī transmitted in “al-Awsaṭ” from Ibn ʿUmar and Ibn ʿAbbās regarding His statement, exalted is He: “And the righteous among the believers” [al-Taḥrīm: 4], he said: “It was revealed about Abū Bakr and ʿUmar.” ʿAbd b. Ḥumayd transmitted in his “Tafsīr” from Mujāhid, who said: When “Indeed Allah and His angels send blessings upon the Prophet” [al-Aḥzāb: 56] was revealed, Abū Bakr said: “O Messenger of Allah, Allah has not sent down any good upon you except that He has included us in it!!” So this verse was revealed: “He it is who sends blessings upon you and His angels” [al-Aḥzāb: 43]. Ibn ʿAsākir transmitted from ʿAlī b. al-Ḥusayn: “This verse was revealed about Abū Bakr and ʿUmar: ‘And We shall remove whatever rancor is in their breasts, as brothers upon couches facing one another’ [al-Ḥijr: 47]. Ibn ʿAsākir transmitted from Ibn ʿAbbās, who said: “It was revealed about Abū Bakr al-Ṣiddīq: ‘And We have enjoined upon man goodness to his parents’ up to His saying: ‘The promise of truth which they were promised’ [al-Aḥqāf: 15, 16]. Ibn ʿAsākir transmitted from Ibn ʿUyaynah, who said: “Allah reproached all the Muslims concerning the Messenger of Allah ﷺ except Abū Bakr alone, for he was exempted from the reproach.” Then he recited: “If you do not help him, Allah has already helped him when those who disbelieved expelled him, the second of two when they were in the cave” [al-Tawbah: 40]. The greatest virtues of Abū Bakr ؓ Among the greatest virtues of Abū Bakr ؓ is his legal ruling in the presence of the Messenger of Allah ﷺ. From Abū Qatādah, who said: We went out with the Messenger of Allah ﷺ in the year of Ḥunayn, and when we met the enemy, the Muslims had a rout. I saw a man of the polytheists [mounting a man] of the Muslims, so I went around until I came at him from behind and struck him with the sword on the vein of his shoulder. He turned on me and squeezed me in an embrace in which I felt the odor of death, then death overtook him and he released me. I caught up with ʿUmar b. al-Khaṭṭāb ؓ and said: What is the matter with the people? He said: The command of Allah. Then the people returned, and the Messenger of Allah ﷺ sat down and said: “Whoever kills a slain man and has proof for it, his spoils belong to him.” I stood up and said: Who will testify for me? Then I sat down. [Then he said: Whoever kills a slain man and has proof for it, his spoils belong to him. I stood up and said: Who will testify for me? Then I sat down.] Then he said the like a third time, and I stood up. [The Messenger of Allah ﷺ said: What is the matter with you, O Abū Qatādah? So I related the story to him.] A man said: He has spoken truly, O Messenger of Allah, and his spoils are with me, so satisfy him on my behalf. Abū Bakr al-Ṣiddīq ؓ said: No, by Allah! He will not turn to a lion among the lions of Allah who fights for Allah and His Messenger and give you his spoils. The Prophet ﷺ said: “He has spoken truly, so give it to him.” And from Sahl b. Saʿd, who said: There was fighting among Banū ʿAmr b. ʿAwf, and news reached the Prophet ﷺ, so he came to them after noon to reconcile them. He said: “O Bilāl, if the prayer comes and I have not returned, then tell Abū Bakr to lead the people in prayer.” [He said:] When the afternoon prayer came, Bilāl called the iqāmah for prayer, then ordered Abū Bakr, and he advanced to lead them. The Messenger of Allah ﷺ came after Abū Bakr had entered the prayer, and when they saw him, they clapped. The Messenger of Allah ﷺ came parting the people until he stood behind Abū Bakr. [He said:] Abū Bakr, when he entered prayer, did not turn around, but when he saw the clapping not ceasing, he turned and saw the Prophet ﷺ behind him. The Messenger of Allah ﷺ gestured to him with his hand to continue, so Abū Bakr stood as he was and praised Allah for that, then stepped backward. [He said:] The Messenger of Allah ﷺ advanced and led the people in prayer. When the Messenger of Allah ﷺ finished his prayer, he said: O Abū Bakr, what prevented you, when I gestured to you, from continuing? He said: Abū Bakr said: It was not for the son of Abū Quḥāfah to lead the Messenger of Allah in prayer. Then he said to the people: “If something occurs to you in your prayer, let the men say subḥān Allāh and the women clap.” They both transmitted it in the two Ṣaḥīḥ collections. And from Ibn ʿUmar, who said: I was with the Prophet ﷺ, and with him was Abū Bakr ؓ wearing a cloak that he had pinned at his chest with a thorn. [Then Jibrīl descended upon him and said: O Muḥammad, why do I see Abū Bakr wearing a cloak that he has pinned at his chest with a thorn?] He said: “O Jibrīl, he spent his wealth on me before the conquest.” He said: Indeed Allah, mighty and majestic is He, sends you greetings of peace and says to you: Say to him: Are you content with Me in this poverty of yours, or are you discontent? The Messenger of Allah ﷺ said: “O Abū Bakr, indeed Allah sends you greetings of peace and says to you: Are you content with Me in this poverty of yours, or are you discontent?” Abū Bakr ؓ said: Would I be discontent with my Lord? I am content with my Lord, I am content with my Lord, I am content with my Lord. And from Usāmah b. Zayd b. Aslam, from his father], who said: Abū Bakr ؓ was known for trade, and when the Prophet ﷺ was sent, he had forty thousand dirhams. He used to manumit from them and strengthen the Muslims until he arrived in Madinah with five thousand dirhams, and he continued to do with them what he had done in Makkah. His etiquette and intelligence ؓ Abū Nuʿaym transmitted that it was said to Abū Bakr: O Caliph of the Messenger of Allah, will you not appoint the people of Badr? He said: “I hold their standing in regard, but I dislike to soil them with this world.” Aḥmad transmitted in “al-Zuhd” from Ismāʿīl b. Muḥammad that Abū Bakr made a distribution and made it equal among the people. ʿUmar said to him: “You make equal between the people of Badr and others among the people?” Abū Bakr said: “This world is only a provision, and the best provision is the most ample of it. Their merit lies only in their rewards.”

47. Tarikh (al-Tabari) 1844No grade recorded

    ذِكْرُ وَرَعِهِ ؓ   عَنْ زَيْدِ بْنِ أَرْقَمَ، قَالَ: كَانَ لِأَبِي بَكْرٍ الصِّدِّيقِ مَمْلُوكٌ يَغُلُّ عَلَيْهِ، فَأَتَاهُ لَيْلَةً بِطَعَامٍ فَتَنَاوَلَ مِنْهُ لُقْمَةً، فَقَالَ لَهُ الْمَمْلُوكُ: مَا لَكَ كُنْتَ تَسْأَلُنِي كُلَّ لَيْلَةٍ وَلَمْ تَسْأَلْنِي اللَّيْلَةَ؟ قَالَ: حَمَلَنِي عَلَى ذَلِكَ الْجُوعُ، مِنْ أَيْنَ جِئْتَ بِهَذَا؟ قَالَ: مَرَرْتُ بِقَوْمٍ فِي الْجَاهِلِيَّةِ فَرَقَيْتُ لَهُمْ فَوَعَدُونِي، فَلَمَّا كَانَ الْيَوْمُ مَرَرْتُ بِهِمْ فَإِذَا عُرْسٌ لَهُمْ، فَأَعْطُونِي، فَقَالَ: أُفٍّ لَكَ، كِدْتَ أَنْ تُهْلِكَنِي، فَأَدْخَلَ يَدَهُ فِي حَلْقِهِ فَجَعَلَ يَتَقَيَّأُ وَجَعَلَتْ لَا تَخْرُجُ، فَقِيلَ لَهُ: إِنَّ هَذِهِ لَا تَخْرُجُ إِلَّا بِالْمَاءِ، فَدَعَا مِنْ مَاءٍ فَجَعَلَ يَشْرَبُ وَيَتَقَيَّأُ حَتَّى رَمَى بِهَا، فَقِيلَ لَهُ: يَرْحَمُكَ اللَّهُ، كُلُّ هَذَا مِنْ أَجْلِ هَذِهِ اللُّقْمَةِ، قَالَ: لَوْلَا تَخْرُجُ إِلَّا مَعَ نَفْسِي لَأَخْرَجْتُهَا، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "كُلُ جَسَدٍ نَبَتَ مِنْ سُحْتٍ فَالنَّارُ أَوْلَى بِهِ".  فَخَشِيتُ أَنْ يَنْبُتَ شَيْءٌ مِنْ جَسَدِي مِنْ هَذِهِ اللُّقْمَةِ. وقد رَوَى ابن الجوزي بِإِسْنَادِهِ عَنْ إِبْرَاهِيمَ النَّخْلِي قَالَ: كَانَ أَبُو بَكْرٍ يُسَمَّى الْأَوَّاهَ، لِرَأْفَتِهِ وَرَحْمَتِهِ  . تجارته في السوق على عادته وَخَرَجَ عَقِيبَ وِلَايَتِهِ لِيَتَّجِرَ فِي السُّوقِ عَلَى عَادَتِهِ وَعَنْ عَطَاءُ بْنُ السَّائِبِ، قَالَ: لَمَّا اسْتُخْلِفَ أَبُو بَكْرٍ ؓ، أَصْبَحَ غَادِيًا إِلَى السُّوقِ وَعَلَى رَقَبَتِهِ أَثْوَابٌ يَتَّجِرُ بِهَا،  فَلَقِيَهُ عُمَرُ [بْنُ الْخَطَّابِ] وَأَبُو عُبَيْدَةَ [بْنُ الْجَرَّاحِ] فَقَالَا لَهُ: أَيْنَ تُرِيدُ يَا خَلِيفَةَ رَسُولِ اللَّهِ؟ قَالَ: السُّوقَ، قَالَا: تَصْنَعُ مَاذَا وَقَدْ وُلِّيتَ أَمْرَ الْمُسْلِمِينَ؟ فَقَالَ: مِنْ أَيْنَ أُطْعِمُ عِيَالِي؟ قَالَا لَهُ: انْطَلِقْ حَتَّى نَفْرِضَ لَكَ شَيْئًا، فَانْطَلَقَ مَعَهُمَا، فَفَرَضُوا لَهُ كُلَّ يَوْمٍ شَطْرَ شَاةٍ. وَعَنْ حُمَيْدِ بْنِ هِلَالٍ، قَالَ: لَمَّا وُلِّيَ أَبُو بَكْرٍ ؓ قَالَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ: افْرِضُوا لِخَلِيفَةِ رَسُولِ اللَّهِ ﷺ مَا يُغْنِيهِ، قَالُوا: نَعَمْ، بُرْدَاهُ إِذَا أَخْلَقَهُمَا وَضَعَهُمَا وَأَخَذَ مِثْلَهُمَا، وَظَهْرُهُ إِذَا سَافَرَ، وَنَفَقَتُهُ عَلَى أَهْلِهِ كَمَا كَانَ يُنْفِقُ قَبْلَ أَنْ يُسْتَخْلَفَ، قَالَ أَبُو بَكْرٍ: رَضِيتُ. وَعَنْ عَمْرِو بْنِ مَيْمُونٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا اسْتُخْلِفَ أَبُو بَكْرٍ جَعَلُوا لَهُ أَلْفَيْنِ، فَقَالَ: زِيدُونِي فَإِنَّ لِي عِيَالًا وَقَدْ شَغَلْتُمُونِي عَنِ التِّجَارَةِ، قَالَ: فَزَادُوهُ خَمْسَمِائَةٍ. قَالَ: وَكَانَ يَحْلِبُ لِلْحَيِّ أَغْنَامَهُمْ، فَلَمَّا بُويِعَ قَالَتْ جَارِيَةٌ مِنَ الْحَيِّ: الْآنَ لَا تَحْلِبُ لَنَا مَنَاتِحَ دَارِنَا، فَسَمِعَهَا أَبُو بَكْرٍ، فَقَالَ: بَلَى [لَعَمْرِي] لَأَحْلِبَنَّهَا لَكُمْ، وَإِنِّي لَأَرْجُو أَنْ لَا يُغَيِّرَنِي مَا دَخَلْتُ فِيهِ عَنْ خُلُقٍ كُنْتُ عَلَيْهِ، فَكَانَ يَحْلِبُ لَهُمْ. وَرَوَى الْوَاقِدِيُّ عَنْ أَشْيَاخ?هِ، قَالَ: كَانَ مَنْزِلُ أَبِي بَكْرٍ بِالسُّنْحِ عِنْدَ زَوْجَتِهِ حَبِيبَةَ بِنْتِ خَارِجَةَ، وَكَانَ قَدْ حَجَرَ عَلَيْهِ حُجْرَةً مِنْ شَعْرٍ، فَمَا زَادَ عَلَى ذَلِكَ حَتَّى تَحَوَّلَ إِلَى مَنْزِلِهِ بِالْمَدِينَةِ، فَأَقَامَ بِالسُّنْحِ بَعْدَ مَا بُويِعَ لَهُ سِتَّةَ أَشْهُرٍ يَغْدُو عَلَى رِجْلَيْهِ إِلَى مَنْزِلِهِ بِالْمَدِينَةِ، وَرُبَّمَا رَكِبَ عَلَى فَرَسٍ لَهُ وَعَلَيْهِ إِزَارٌ وَرِدَاءٌ مُمَشَّقٌ فَيُوَافِي الْمَدِينَةَ فَيُصَلِّي الصَّلَوَاتِ بِالنَّاسِ، فَإِذَا صَلَّى الْعِشَاءَ رَجَعَ إِلَى أَهْلِهِ بِالسُّنْحِ، وَكَانَ إِذَا لَمْ يَحْضُرْ صَلَّى بِهِمْ عُمَرُ، وَكَانَ يُقِيمُ يَوْمَ الْجُمْعَةِ صَدْرَ النَّهَارِ بِالنُّسْغِ، يَصْبُغُ رَأْسَهُ وَلِحْيَتَهُ، ثُمَّ يَرُوحُ إِلَى الْجُمْعَةِ. فَلَمَّا حَضَرَتْهُ الْوَفَاةُ، قَالَ: أَرْضِي الَّتِي بِمَكَانِ كَذَا لِلْمُسْلِمِينَ بِمَا أَصَبْتُ مِنْ أَمْوَالِهِمْ، فَدَفَعَ ذَلِكَ إِلَى عُمَرَ، وَلُقُوحٌ، وَعَبْدٌ صَيْقَلٌ، وَقَطِيفَةٌ مَا تُسَاوِي خَمْسَةَ دَرَاهِمَ، فَقَالَ عُمَرُ: لَقَدْ أَتْعَبَ مَنْ بَعْدَهُ. وَفِي رِوَايَةٍ أُخْرَى أَنَّهُ قَالَ: انْظُرُوا كَمْ أَنْفَقْتُ مُنْذُ وُلِّيتُ مِنْ بَيْتِ الْمَالِ فَاقْضُوهُ، فَنَظَرَ عُمَرُ فَوَجَدُوا مَبْلَغَهُ ثَمَانِيَةَ آلَافٍ فِي وِلَايَتِهِ

    ✧ Mention of his scrupulousness ؓ From Zayd b. Arqam, who said: Abū Bakr al-Ṣiddīq had a slave who used to earn for him. One night he came to him with food, and he took a morsel from it. The slave said to him: What is the matter with you? You used to ask me every night, but tonight you did not ask me. He said: Hunger drove me to that. Where did you get this? He said: I passed by some people in the Jāhiliyyah and recited a ruqyah for them, and they promised me. When today came, I passed by them and found they had a wedding feast, so they gave it to me. He said: Uff to you! You nearly destroyed me. Then he put his hand into his throat and began to vomit, but it would not come out. It was said to him: This will not come out except with water. So he called for water and began to drink and vomit until he threw it up. It was said to him: May Allah have mercy on you, all this for the sake of this morsel? He said: If it would not come out except with my soul, I would have brought it out. I heard the Messenger of Allah ﷺ say: "Every body that grows from what is forbidden, the Fire is more deserving of it." And I feared that something of my body might grow from this morsel. Ibn al-Jawzī related with his chain from Ibrāhīm al-Nakhaʿī, who said: Abū Bakr used to be called al-Awwāh because of his compassion and mercy. His trading in the market as was his custom He went out shortly after assuming the caliphate to trade in the market as was his custom. From ʿAṭāʾ b. al-Sāʾib, who said: When Abū Bakr ؓ was appointed caliph, he went out in the morning to the market with garments on his neck to trade with. ʿUmar [b. al-Khaṭṭāb] and Abū ʿUbaydah [b. al-Jarrāḥ] met him and said to him: Where are you going, O caliph of the Messenger of Allah? He said: To the market. They said: What are you doing when you have been made in charge of the affairs of the Muslims? He said: From where shall I feed my family? They said to him: Come with us so that we may assign something for you. So he went with them, and they assigned for him every day half a sheep. From Ḥumayd b. Hilāl, who said: When Abū Bakr ؓ was appointed, the Companions of the Messenger of Allah ﷺ said: Assign for the caliph of the Messenger of Allah ﷺ what suffices him. They said: Yes, his two cloaks; when he wears them out, he lays them down and takes the like of them; and his mount when he travels; and his spending on his family as he used to spend before he was appointed caliph. Abū Bakr said: I accept. From ʿAmr b. Maymūn, from his father, who said: When Abū Bakr was appointed caliph, they set aside for him two thousand. He said: Give me more, for I have dependents and you have kept me away from trade. He said: So they added five hundred. He said: He used to milk the sheep of the tribe. When he was given the oath of allegiance, a slave girl of the tribe said: Now he will not milk for us the milch animals of our home. Abū Bakr heard her and said: Nay, by my life, I will surely milk them for you. I hope that what I have entered into will not change me from a character I was upon. So he continued to milk for them. Al-Wāqidī related from his shaykhs, saying: Abū Bakr's dwelling was at al-Sunḥ with his wife Ḥabībah bt. Khārijah. He had made for himself a small enclosure of hair. He did not add to that until he moved to his dwelling in Madinah. He remained at al-Sunḥ for six months after the oath of allegiance was given to him, walking on his feet to his dwelling in Madinah. Sometimes he rode a horse of his, wearing a waist-wrapper and a red-dyed cloak, and would arrive in Madinah and lead the people in the prayers. When he had prayed the evening prayer, he would return to his family at al-Sunḥ. When he was not present, ʿUmar led them in prayer. On Friday, he would stay in the first part of the day at al-Nusgh, dyeing his head and beard, then go to the Friday prayer. When death came to him, he said: My land at such-and-such a place belongs to the Muslims for what I received from their wealth. He gave that to ʿUmar, along with milch camels, a slave who was a polisher, and a velvet cloth not worth five dirhams. ʿUmar said: He has exhausted those who come after him. In another narration, he said: Look how much I have spent from the public treasury since I took office, and pay it back. So ʿUmar looked, and they found its amount to be eight thousand during his caliphate.

48. Tarikh (al-Tabari) 1845No grade recorded

    نُبَذٍ مِنْ حِلْمِهِ وَتَوَاضُعِهِ وَزُهْدِهِ أَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أُنَيْسَةَ قَالَتْ: (نَزَلَ فِينَا أَبُو بَكْرٍ ثَلَاثَ سِنِينَ قَبْلَ أَنْ يُسْتَخْلَفَ، وَسَنَةً بَعْدَمَا اسْتُخْلِفَ،  فَكَانَ جَوَارِي الْحَيِّ يَأْتِينَهُ بِغَنَمِهِنَّ فَيَحْلِبُهُنَّ لَهُنَّ). وَعَنْ مَيْمُونِ بْنِ مِهْرَانَ قَالَ: (جَاءَ رَجُلٌ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ فَقَالَ: السَّلَامُ عَلَيْكَ يَا خَلِيفَةَ رَسُولِ اللَّهِ، قَالَ: مِنْ بَيْنِ هَؤُلَاءِ أَجْمَعِينَ؟ !). وَعَنْ أَبِي صَالِحٍ الْغِفَارِيِّ: (أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ يَتَعَهَّدُ عَجُوزًا، كَبِيرَةً عَمْيَاءَ فِي بَعْضِ حَوَاشِي الْمَدِينَةِ مِنَ اللَّيْلِ، فَيَسْتَقِي لَهَا وَيَقُومُ بِأَمْرِهَا، فَكَانَ إِذَا جَاءَهَا.. وَجَدَ غَيْرَهُ قَدْ سَبَقَهُ إِلَيْهَا، فَأَصْلَحَ مَا أَرَادَتْ، فَجَاءَهَا غَيْرَ مَرَّةٍ كَيْلَا يُسْبَقَ إِلَيْهَا، فَرَصَدَهُ عُمَرُ، فَإِذَا هُوَ بِأَبِي بَكْرٍ الَّذِي يَأْتِيهَا، وَهُوَ يَوْمَئِذٍ خَلِيفَةٌ، فَقَالَ عُمَرُ: أَنْتَ هُوَ لَعَمْرِي). وَعَنْ عَبْدِ الرَّحْمَنِ الْأَصْبِهَانِيِّ قَالَ: (جَاءَ الْحَسَنُ بْنُ عَلِيٍّ إِلَى أَبِي بَكْرٍ وَهُوَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ فَقَالَ: انْزِلْ عَنْ مَجْلِسِ أَبِي،  فَقَالَ: صَدَقْتَ، إِنَّهُ مَجْلِسُ أَبِيكَ، وَأَجْلَسَهُ فِي حِجْرِهِ وَبَكَى، فَقَالَ عَلِيٌّ: وَاللَّهِ، مَا هَذَا عَنْ أَمْرِي، فَقَالَ: صَدَقْتَ، وَاللَّهِ، مَا اتَّهَمْتُكَ). وَعَنْ أَبِي سَرِيحَةَ، قَالَ: سَمِعْتُ عَلِيًّا ؓ يَقُولُ عَلَى الْمِنْبَرِ: أَلَا إِنَّ أَبَا بَكْرٍ أَوَّاهٌ مُنِيبُ الْقَلْبِ. وَقَالَ قَيْسٌ: رَأَيْتُ أَبَا بَكْرٍ ؓ آخِذًا بِطَرَفِ لِسَانِهِ وَهُوَ يَقُولُ: هَذَا أَوْرَدَنِي الْمَوَارِدَ.  قَالَ الْحَسَنُ: قَالَ أَبُو بَكْرٍ الصِّدِّيقُ: لَيْتَنِي كُنْتُ شَجَرَةً تُعْضَدُ ثُمَّ تُؤْكَلُ. وَقَالَ أَبُو عِمْرَانَ الْجَوْنِيُّ: قَالَ أَبُو بَكْرٍ: لَوَدِدْتُ أَنِّي شَعْرَةٌ فِي جَنْبِ عَبْدٍ مُؤْمِنٍ. أَبَا بَكْرٍ ؓ أَرْحَمُ النَّاسِ بِالْأُمَّةِ بَعْدَ نَبِيِّهَا ﷺ رَوَى أَحْمَدُ وَالتِّرْمِذِيُّ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «أَرْحَمُ أُمَّتِي بِأُمَّتِي: أَبُو بَكْرٍ، وَأَشُدُّهُمْ فِي أَمْرِ اللَّهِ عُمَرُ،  وَأَصْدَقُهُمْ حَيَاءً: عُثْمَانُ، وَأَعْلَمُهُمْ بِالْحَلَالِ وَالْحَرَامِ: مُعَاذُ بْنُ جَبَلٍ، وَأَفْرَضُهُمْ زَيْدُ بْنُ ثَابِتٍ، وَأَقْرَؤُهُمْ: أُبَيُّ بْنُ كَعْبٍ، وَلِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هَذِهِ الْأُمَّةِ أَبُو عُبَيْدَةَ بْنِ الْجَرَّاحِ». وَأَخْرَجَهُ أَبُو يَعْلَى مِنْ حَدِيثِ ابْنِ عُمَرَ، وَزَادَ فِيهِ، «وَأَقْضَاهُمْ عَلِيٌّ». وَأَخْرَجَهُ الدَّيْلَمِيُّ فِي «مُسْنَدِ الْفِرْدَوْسِ» مِنْ حَدِيثِ شَدَّادِ بْنِ أَوْسٍ وَزَادَ: وَأَبُو ذَرٍّ: أَزْهَدُ أُمَّتِي وَأَصْدَقُهَا، وَأَبُو الدَّرْدَاءِ: أَعْبَدُ أُمَّتِي وَأَتْقَاهَا، وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ أَحْلَمُ أُمَّتِي وَأَجْوَدُهَا». وَعَنْ أَبِي بَكْرِ بْنِ حَفْصٍ قَالَ: (بَلَغَنِي أَنَّ أَبَا بَكْرٍ كَانَ يَصُومُ الصَّيْفَ وَيُفْطِرُ الشِّتَاءَ).

    ✧ Glimpses of his forbearance, humility, and asceticism Ibn ʿAsākir transmitted from Unaysah who said: (Abū Bakr stayed among us for three years before he was appointed caliph, and one year after he was appointed, and the slave girls of the neighborhood would bring their sheep to him and he would milk them for them). And from Maymūn b. Mihrān who said: (A man came to Abū Bakr al-Ṣiddīq and said: Peace be upon you, O caliph of the Messenger of God. He said: From among all these people?!). And from Abū Ṣāliḥ al-Ghifārī: (ʿUmar b. al-Khaṭṭāb used to look after an old, blind woman in one of the outskirts of Madinah at night, drawing water for her and attending to her needs. Whenever he came to her, he found that someone else had preceded him and had already done what she wanted. He came to her more than once so as not to be preceded, so ʿUmar lay in wait for him, and it turned out to be Abū Bakr who was coming to her, and he was caliph on that day. ʿUmar said: By my life, it is you). And from ʿAbd al-Raḥmān al-Aṣbahānī who said: (Al-Ḥasan b. ʿAlī came to Abū Bakr while he was on the pulpit of the Messenger of God ﷺ and said: Come down from my father's seat. He said: You have spoken the truth; it is your father's seat. He seated him in his lap and wept. ʿAlī said: By God, this was not at my instruction. He said: You have spoken the truth; by God, I did not suspect you). And from Abū Sarīḥah, who said: I heard ʿAlī ؓ say from the pulpit: Indeed Abū Bakr is compassionate, with a penitent heart. Qays said: I saw Abū Bakr ؓ holding the tip of his tongue and saying: This has brought me to the waterholes. Al-Ḥasan said: Abū Bakr al-Ṣiddīq said: Would that I were a tree that is trimmed and then eaten. Abū ʿImrān al-Jawnī said: Abū Bakr said: Would that I were a hair on the side of a believing servant. Abū Bakr ؓ was the most merciful of people to the community after its Prophet ﷺ Aḥmad and al-Tirmidhī narrated from Anas b. Mālik who said: The Messenger of God ﷺ said: "The most merciful of my community to my community is Abū Bakr, and the sternest of them in the matter of God is ʿUmar, and the most truthful of them in modesty is ʿUthmān, and the most learned of them in the lawful and the unlawful is Muʿādh b. Jabal, and the most knowledgeable of them in inheritance shares is Zayd b. Thābit, and the best reciter of them is Ubayy b. Kaʿb, and every community has a trustworthy one, and the trustworthy one of this community is Abū ʿUbaydah b. al-Jarrāḥ." Abū Yaʿlā transmitted it from the ḥadīth of Ibn ʿUmar and added in it, "and the best judge of them is ʿAlī." Al-Daylamī transmitted it in "Musnad al-Firdaws" from the ḥadīth of Shaddād b. Aws and added: "And Abū Dharr is the most ascetic of my community and the most truthful of it, and Abū al-Dardāʾ is the most devout worshipper of my community and the most God-fearing of it, and Muʿāwiyah b. Abī Sufyān is the most forbearing of my community and the most generous of it." And from Abū Bakr b. Ḥafṣ who said: (It reached me that Abū Bakr used to fast in summer and break fast in winter).

49. Tarikh (al-Tabari) 1846No grade recorded

    أَفْضَلُ الصَّحَابَةِ وَخَيْرُهُمْ أَجْمَعَ أَهْلُ السُّنَّةِ عَلَى أَنَّ أَفْضَلَ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ﷺ أَبُو بَكْرٍ، ثُمَّ عُمَرُ، ثُمَّ عُثْمَانُ، ثُمَّ عَلِّيٌّ، ثُمَّ سَائِرُ الْعَشَرَةِ،  ثُمَّ بَاقِي أَهْلِ بَدْرٍ، ثُمَّ بَاقِي أَهْلِ أُحُدٍ، ثُمَّ بَاقِي أَهْلُ الْبَيْعَةِ، ثُمَّ بَاقِي الصَّحَابَةِ، هَكَذَا حَكَى الْإِجْمَاعَ عَلَيْهِ أَبُو مَنْصُورٍ الْبَغْدَادِيُّ. وَرَوَى الْبُخَارِيُّ عَنِ ابْنِ عُمَرَ قَالَ: (كُنَّا نُخَيِّرُ بَيْنَ النَّاسِ فِي زَمَانِ رَسُولِ اللَّهِ ﷺ فَنُخَيِّرُ أَبَا بَكْرٍ، ثُمَّ عُمَرَ، ثُمَّ عُثْمَانَ ؓ. زَادَ الطَّبَرَانِيُّ فِي «الْكَبِيرِ»: (فَيَعْلَمُ بِذَلِكَ النَّبِيُّ ﷺ وَلَا يُنْكِرُهُ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ عُمَرَ قَالَ: (كُنَّا وَفِينَا رَسُولُ اللَّهِ ﷺ نُفَضِّلُ أَبَا بَكْرٍ، وَعُمَرَ، وَعُثْمَانَ، وَعَلِيًّا). وَعَنْ أَبِي هُرَيْرَةَ قَالَ: (كُنَّا مُعَاشِرَ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَنَحْنُ مُتَوَافِرُونَ - نَقُولُ: أَفْضَلُ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا: أَبُو بَكْرٍ، ثُمَّ عُمَرُ، ثُمَّ عُثْمَانُ، ثُمَّ نَسْكُتُ). وَأَخْرَجَ التِّرْمِذِيُّ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ عُمَرُ لِأَبِي بَكْرٍ: يَا خَيْرَ النَّاسِ بَعْدَ رَسُولِ اللَّهِ - ﷺ، فَقَالَ أَبُو بَكْرٍ: أَمَا إِنَّكَ إِنْ قُلْتَ ذَاكَ.. فَلَقَدْ سَمِعْتُهُ يَقُولُ: «مَا طَلَعَتِ الشَّمْسُ عَلَى رَجُلٍ خَيْرٍ مِنْ عُمَرَ». وَأَخْرَجَ الْبُخَارِيُّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ: قُلْتُ لِأَبِي: أَيُّ النَّاسِ خَيْرٌ بَعْدَ رَسُولِ اللهِ ﷺ ؟ قَالَ: (أَبُو بَكْرٍ)، قُلْتُ: ثُمَّ مَنْ؟ قَالَ: ( عُمَرُ ) وَخَشِيتُ أَنْ يَقُولَ: عُثْمَانَ - قُلْتُ: ثُمَّ أَنْتَ؟ قَالَ: (مَا أَنَا إِلَّا رَجُلٌ مِنَ الْمُسْلِمِينَ). وَأَخْرَجَ أَحْمَدُ وَغَيْرُهُ عَنْ عَلِيٍّ قَالَ: (خَيْرُ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا: أَبُو بَكْرٍ، وَعُمَرُ، قَالَ الذَّهَبِيُّ: (هَذَا مُتَوَاتِرٌ عَنْ عَلِيٍّ، فَلَعَنَ اللَّهُ الرَّافِضَةَ مَا أَجْهَلَهُمْ). وَأَخْرَجَ التِّرْمِذِيُّ وَالْحَاكِمُ عَنْ عُمَرَ بْنِ الْخَطَّابِ قَالَ: (أَبُو بَكْرٍ سَيِّدُنَا وَخَيْرُنَا وَأَحَبُّنَا إِلَى رَسُولِ اللهِ ﷺ ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى: أَنَّ عُمَرَ صَعِدَ الْمِنْبَرَ ثُمَّ قَالَ: (أَلَا إِنَّ أَفْضَلَ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا أَبُو بَكْرٍ، فَمَنْ قَالَ غَيْرَ هَذَا فَهُوَ مُفْتَرٍ، عَلَيْهِ مَا عَلَى الْمُفْتَرِي). وَأَخْرَجَ أَيْضًا عَنِ ابْنِ أَبِي لَيْلَى قَالَ: قَالَ عَلِيٌّ: (لَا يُفَضِّلُنِي أَحَدٌ عَلَى أَبِي بَكْرٍ وَعُمَرَ.. وَإِلَّا جَلَدْتُهُ حَدَّ الْمُفْتَرِي). وَعَنْ أَبِي الدَّرْدَاءِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: مَا طَلَعَتِ الشَّمْسُ وَلَا غَرَبَتْ عَلَى أَحَدٍ أَفْضَلَ مِنْ أَبِي بَكْرٍ، إِلَّا أَنْ يَكُونَ نَبِيٌّ». وَفِي لَفْظٍ: عَلَى أَحَدٍ بَعْدَ النَّبِيِّينَ وَالْمُرْسَلِينَ أَفْضَلَ مِنْ أَبِي بَكْرٍ». وَقَدْ وَرَدَ أَيْضًا مِنْ حَدِيثِ جَابِرٍ، وَلَفْظُهُ: « مَا طَلَعَتِ الشَّمْسُ عَلَى أَحَدٍ مِنْكُمْ أَفْضَلَ مِنْهُ ». وَعَنْ سَلَمَةَ بْنِ الْأَكْوَعِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: « أَبُو بَكْرٍ الصِّدِّيقُ خَيْرُ النَّاسِ، إِلَّا أَنْ يَكُونَ نَبِيٌّ ». وَفِي «الْأَوْسَطِ» عَنْ سَعْدِ بْنِ زُرَارَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: « إِنَّ رُوحَ الْقُدُسِ جِبْرِيلَ أَخْبَرَنِي: أَنَّ خَيْرَ أُمَّتِكَ بَعْدَكَ أَبُو بَكْرٍ ». وَأَخْرَجَ الشَّيْخَانِ عَنْ عَمْرِو بْنِ الْعَاصِي قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ؟ قَالَ: « عَائِشَةُ »، قُلْتُ: مَنِ الرِّجَالُ؟ قَالَ: «أَبُوهَا»، قُلْتُ: ثُمَّ مَنْ؟ قَالَ: «ثُمَّ عُمَرُ بْنُ الْخَطَّابِ». وَعَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ قَالَ: قُلْتُ لِعَائِشَةَ: أَيُّ أَصْحَابِ رَسُولِ اللَّهِ ﷺ كَانَ أَحَبَّ إِلَى رَسُولِ اللَّهِ ﷺ ؟ قَالَتْ: (أَبُو بَكْرٍ)، قُلْتُ: ثُمَّ مَنْ؟ قَالَتْ: (ثُمَّ عُمَرُ)، قُلْتُ: ثُمَّ مَنْ؟ قَالَتْ: ( أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ ). وَأَخْرَجَ التِّرْمِذِيُّ وَغَيْرُهُ عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ وَعُمَرَ: « هَذَانِ سَيِّدَا كَهَوْلِ أَهْلِ الْجَنَّةِ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ، إِلَّا النَّبِيِّينَ وَالْمُرْسَلِينَ ». وَعَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ: (مَنْ فَضَّلَ عَلَى أَبِي بَكْرٍ وَعُمَرَ أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ... فَقَدْ أَزْرَى عَلَى الْمُهَاجِرِينَ وَالْأَنْصَارِ). عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ، أَنَّ] عُمَرَ بْنَ الْخَطَّابِ ؓ، قَالَ: وَدِدْتُ أَنِّي فِي الْجَنَّةِ حَيْثُ أَرَى أَبَا بَكْرٍ ؓ.  الأحاديث الواردة في فضله مقرونًا بعمر فَصْلٌ: فِي الْأَحَادِيثِ الْوَارِدَةِ فِي فَضْلِهِ مَقْرُونًا بِعُمَرَ، سِوَى مَا تَقَدَّمَ أَخْرَجَ الشَّيْخَانِ عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: (سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: بَيْنَا رَاعٍ فِي غَنَمِهِ... عَدَا عَلَيْهِ الذِّئْبُ، فَأَخَذَ مِنْهَا شَاةً، فَطَلَبَهُ الرَّاعِي، فَالْتَفَتَ إِلَيْهِ الذِّئْبُ فَقَالَ: مَنْ لَهَا يَوْمَ السَّبُعِ، يَوْمَ لَا رَاعِيَ لَهَا غَيْرِي؟ ! وَبَيْنَا رَجُلٌ يَسُوقُ بَقَرَةً قَدْ حَمَلَ عَلَيْهَا، فَالْتَفَتَتْ إِلَيْهِ فَكَلَّمَتْهُ، فَقَالَتْ: إِنِّي لَمْ أُخْلَقْ لِهَذَا، وَلَكِنِّي خُلِقْتُ لِلْحَرْثِ». قَالَ النَّاسُ: سُبْحَانَ اللَّهِ!! قَالَ النَّبِيُّ ﷺ: «فَإِنِّي أُؤْمِنُ بِذَلِكَ وَأَبُو بَكْرٍ وَعُمَرُ»، وَمَا ثَمَّ أَبُو بَكْرٍ وَعُمَرُ)، أَيْ: لَمْ يَكُونَا فِي الْمَجْلِسِ، شَهِدَ لَهُمَا بِالْإِيمَانِ بِذَلِكَ، لِعِلْمِهِ بِكَمَالِ إِيمَانِهِمَا. وَأَخْرَجَ التِّرْمِذِيُّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا مِنْ نَبِيٍّ إِلَّا وَلَهُ وَزِيرَانِ مِنْ أَهْلِ السَّمَاءِ، وَوَزِيرَانِ مِنْ أَهْلِ الْأَرْضِ، أَمَّا وَزِيرَايَ مِنْ أَهْلِ السَّمَاءِ... فَجِبْرِيلُ وَمِيكَائِيلُ، وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الْأَرْضِ... فَأَبُو بَكْرٍ وَعُمَرُ».   وَأَخْرَجَ أَصْحَابُ السُّنَنِ وَغَيْرُهُمْ عَنْ سَعِيدِ بْنِ زَيْدٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: أَبُو بَكْرٍ فِي الْجَنَّةِ، وَعُمَرُ فِي الْجَنَّةِ، وَعُثْمَانُ فِي الْجَنَّةِ، وَعَلِيٌّ فِي الْجَنَّةِ...»  وَذَكَرَ تَمَامَ الْعَشَرَةِ. وَأَخْرَجَ التِّرْمِذِيُّ عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ أَهْلَ الدَّرَجَاتِ الْعُلَا لَيَرَاهُمْ مَنْ تَحْتَهُمْ، كَمَا تَرَوْنَ النَّجْمَ الطَّالِعَ فِي أُفُقِ السَّمَاءِ، وَإِنَّ أَبَا بَكْرٍ وَعُمَرَ مِنْهُمْ وَأَنْعَمَا». وَعَنْ أَنَسٍ: (أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَخْرُجُ عَلَى أَصْحَابِهِ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَهُمْ جُلُوسٌ، فِيهِمْ أَبُو بَكْرٍ وَعُمَرُ، وَلَا يَرْفَعُ إِلَيْهِ أَحَدٌ مِنْهُمْ بَصَرَهُ إِلَّا أَبُو بَكْرٍ وَعُمَرُ، فَإِنَّهُمَا كَانَا يَنْظُرَانِ إِلَيْهِ وَيَنْظُرُ إِلَيْهِمَا، وَيَتَبَسَّمَانِ إِلَيْهِ وَيَتَبَسَّمُ إِلَيْهِمَا). وَأَخْرَجَ التِّرْمِذِيُّ وَالْحَاكِمُ عَنِ ابْنِ عُمَرَ: أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ ذَاتَ يَوْمٍ فَدَخَلَ الْمَسْجِدَ، وَأَبُو بَكْرٍ وَعُمَرُ، أَحَدُهُمَا عَنْ يَمِينِهِ، وَالْآخَرُ عَنْ شِمَالِهِ، وَهُوَ آخِذٌ بِأَيْدِيهِمَا، وَقَالَ: «هَكَذَا نُبْعَثُ يَوْمَ الْقِيَامَةِ»،. وَأَخْرَجَ التِّرْمِذِيُّ وَالْحَاكِمُ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْضُ، ثُمَّ أَبُو بَكْرٍ، ثُمَّ عُمَرُ».   وَأَخْرَجَ التِّرْمِذِيُّ وَالْحَاكِمُ وَصَحَّحَهُ عَنْ عَبْدِ اللَّهِ بْنِ حَنْطَبٍ: أَنَّ النَّبِيَّ ﷺ رَأَى أَبَا بَكْرٍ وَعُمَرَ فَقَالَ: «هَذَانِ السَّمْعُ وَالْبَصَرُ». وَعَنْ أَبِي أَرْوَى الدَّوْسِيِّ، قَالَ: كُنْتُ عِنْدَ النَّبِيِّ ﷺ فَأَقْبَلَ أَبُو بَكْرٍ وَعُمَرُ، فَقَالَ: «الْحَمْدُ لِلَّهِ الَّذِي أَيَّدَنِي بِكُمَا». وَعَنْ عَمَّارِ بْنِ يَاسِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: أَتَانِي جِبْرِيلُ آنِفًا، فَقُلْتُ: يَا جِبْرِيلُ، حَدِّثْنِي بِفَضَائِلِ عُمَرَ بْنِ الْخَطَّابِ، فَقَالَ: لَوْ حَدَّثْتُكَ بِفَضَائِلِ عُمَرَ مُنْذُ مَا لَبِثَ نُوحٌ فِي قَوْمِهِ... مَا نَفِدَتْ فَضَائِلُ عُمَرَ، وَإِنَّ عُمَرَ حَسَنَةٌ مِنْ حَسَنَاتِ أَبِي بَكْرٍ». وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ غُنْمٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِأَبِي بَكْرٍ وَعُمَرَ: «لَوِ اجْتَمَعْتُمَا فِي مَشُورَةٍ... مَا خَالَفْتُكُمَا». وَأَخْرَجَهُ الطَّبَرَانِيُّ مِنْ حَدِيثِ الْبَرَاءِ بْنِ عَازِبٍ. وَأَخْرَجَ ابْنُ سَعْدٍ عَنِ ابْنِ عُمَرَ أَنَّهُ سُئِلَ: مَنْ كَانَ يُفْتِي النَّاسَ فِي زَمَنِ رَسُولِ اللَّهِ ﷺ ؟ فَقَالَ: (أَبُو بَكْرٍ وَعُمَرُ، لَا أَعْلَمُ غَيْرَهُمَا). وَأَخْرَجَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ قَالَ: ( كَانَ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ يُفْتُونَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ ). وَأَخْرَجَ الطَّبَرَانِيُّ عَنِ ابْنِ مَسْعُودٍ ؓ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: « إِنَّ لِكُلِّ نَبِيٍّ خَاصَّةً مِنْ أُمَّتِهِ، وَإِنَّ خَاصَّتِي مِنْ أَصْحَابِي أَبُو بَكْرٍ وَعُمَرُ ». وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «رَحِمَ اللَّهُ أَبَا بَكْرٍ، زَوَّجَنِي ابْنَتَهُ، وَحَمَلَنِي إِلَى دَارِ الْهِجْرَةِ، وَأَعْتَقَ بِلَالًا، رَحِمَ اللَّهُ عُمَرَ، يَقُولُ الْحَقَّ وَإِنْ كَانَ مُرًّا، تَرَكَهُ الْحَقُّ وَمَا لَهُ مِنْ صَدِيقٍ، رَحِمَ اللَّهُ عُثْمَانَ، تَسْتَحِيهُ الْمَلَائِكَةُ، رَحِمَ اللَّهُ عَلِيًّا، اللَّهُمَّ أَدْرِ الْحَقَّ مَعَهُ حَيْثُ دَارَ». وَأَخْرَجَ الطَّبَرَانِيُّ عَنْ سَهْلٍ ؓ قَالَ: لَمَّا قَدِمَ النَّبِيُّ ﷺ مِنْ حِجَّةِ الْوَدَاعِ.. صَعِدَ الْمِنْبَرَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: «أَيُّهَا النَّاسُ، إِنَّ أَبَا بَكْرٍ لَمْ يَسُؤْنِي قَطُّ، فَاعْرِفُوا لَهُ ذَلِكَ، أَيُّهَا النَّاسُ، إِنِّي رَاضٍ عَنْ أَبِي بَكْرٍ وَعُمَرَ، وَعُثْمَانَ وَعَلِيٍّ، وَطَلْحَةَ وَالزُّبَيْرِ، وَسَعْدٍ وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَالْمُهَاجِرِينَ الْأَوَّلِينَ، فَاعْرِفُوا ذَلِكَ لَهُمْ». وَأَخْرَجَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ فِي «زَوَائِدِ الزُّهْدِ» عَنِ ابْنِ أَبِي حَازِمٍ قَالَ: جَاءَ رَجُلٌ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ، فَقَالَ: (مَا كَانَ مَنْزِلَةُ أَبِي بَكْرٍ وَعُمَرَ مِنْ رَسُولِ اللَّهِ ﷺ ؟ قَالَ: كَمَنْزِلَتِهِمَا مِنْهُ السَّاعَةَ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ بِسْطَامِ بْنِ مُسْلِمٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ وَعُمَرَ: «لَا يَتَأَمَّرُ عَلَيْكُمَا أَحَدٌ بَعْدِي». وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أَنَسٍ مَرْفُوعًا: حُبُّ أَبِي بَكْرٍ وَعُمَرَ إِيمَانٌ، وَبُغْضُهُمَا كُفْرٌ». وَأَخْرَجَ عَنِ ابْنِ مَسْعُودٍ قَالَ: (حُبُّ أَبِي بَكْرٍ وَعُمَرَ وَمَعْرِفَتُهُمَا مِنَ السُّنَّةِ). وَأَخْرَجَ عَنْ أَنَسٍ مَرْفُوعًا: إِنِّي لَأَرْجُو لِأُمَّتِي فِي حُبِّهِمْ لِأَبِي بَكْرٍ وَعُمَرَ مَا أَرْجُو لَهُمْ فِي قَوْلِ لَا إِلَهَ إِلَّا اللَّهُ». خَصَائِصِ أَبِي بَكْرٍ الصِّدِّيقِ ؓ عَنِ الشَّعْبِيِّ قَالَ: (خَصَّ اللَّهُ تَبَارَكَ وَتَعَالَى أَبَا بَكْرٍ الصِّدِّيقَ بِأَرْبَعِ خِصَالٍ لَمْ يَخُصَّ بِهَا أَحَدًا مِنَ النَّاسِ:  سَمَّاهُ الصَّدِيقَ وَلَمْ يُسَمِّ أَحَدًا الصِّدِّيقَ غَيْرَهُ، وَهُوَ صَاحِبُ الْغَارِ مَعَ رَسُولِ اللَّهِ ﷺ، وَرَفِيقُهُ فِي الْهِجْرَةِ، وَأَمَرَهُ رَسُولُ اللَّهِ ﷺ بِالصَّلَاةِ وَالْمُسْلِمُونَ شُهُودٌ). وَأَخْرَجَ ابْنُ أَبِي دَاوُدَ فِي كِتَابِ «الْمَصَاحِفِ» عَنْ أَبِي جَعْفَرٍ، قَالَ: (كَانَ أَبُو بَكْرٍ يَسْمَعُ مُنَاجَاةَ جِبْرِيلَ لِلنَّبِيِّ ﷺ وَلَا يَرَاهُ). وَأَخْرَجَ الْحَاكِمُ عَنِ ابْنِ الْمُسَيَّبِ قَالَ: (كَانَ أَبُو بَكْرٍ مِنَ النَّبِيِّ ﷺ مَكَانَ الْوَزِيرِ، فَكَانَ يُشَاوِرُهُ فِي جَمِيعِ أُمُورِهِ، وَكَانَ ثَانِيَهُ فِي الْإِسْلَامِ، وَثَانِيَهُ فِي الْغَارِ، وَثَانِيَهُ فِي الْعَرِيشِ يَوْمَ بَدْرٍ، وَثَانِيَهُ فِي الْقَبْرِ، وَلَمْ يَكُنْ رَسُولُ اللَّهِ ﷺ يُقَدِّمُ عَلَيْهِ أَحَدًا).

    ✧ The most excellent of the Companions and the best of them The People of the Sunnah have unanimously agreed that the most excellent of people after the Messenger of Allah ﷺ is Abū Bakr, then ʿUmar, then ʿUthmān, then ʿAlī, then the rest of the ten (who were promised Paradise), then the rest of the people of Badr, then the rest of the people of Uḥud, then the rest of the people of the pledge, then the rest of the Companions. Thus did Abū Manṣūr al-Baghdādī relate the consensus regarding it. Al-Bukhārī narrated from Ibn ʿUmar who said: (We used to compare the people during the time of the Messenger of Allah ﷺ, and we would deem Abū Bakr the best, then ʿUmar, then ʿUthmān ؓ. Al-Ṭabarānī added in "al-Kabīr": (Then the Prophet ﷺ would learn of that and not disapprove of it). Ibn ʿAsākir extracted from Ibn ʿUmar who said: (We, with the Messenger of Allah ﷺ among us, used to deem Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī superior). And from Abū Hurayrah who said: (We, the group of the Companions of the Messenger of Allah ﷺ, while we were all present, used to say: The best of this community after its Prophet is Abū Bakr, then ʿUmar, then ʿUthmān, then we would remain silent). Al-Tirmidhī extracted from Jābir b. ʿAbd Allāh who said: ʿUmar said to Abū Bakr: O best of people after the Messenger of Allah ﷺ. Abū Bakr said: Indeed, if you say that, I heard him say: "The sun has not risen upon a man better than ʿUmar." Al-Bukhārī extracted from Muḥammad b. ʿAlī b. Abī Ṭālib who said: I said to my father: Which of the people is best after the Messenger of Allah ﷺ? He said: (Abū Bakr). I said: Then who? He said: (ʿUmar). And I feared that he would say ʿUthmān, so I said: Then you? He said: (I am only a man among the Muslims). Aḥmad and others extracted from ʿAlī who said: (The best of this community after its Prophet is Abū Bakr and ʿUmar). Al-Dhahabī said: (This is mass-transmitted from ʿAlī, so may Allah curse the Rāfiḍah—how ignorant they are). Al-Tirmidhī and al-Ḥākim extracted from ʿUmar b. al-Khaṭṭāb who said: (Abū Bakr is our master, the best of us, and the most beloved of us to the Messenger of Allah ﷺ). Ibn ʿAsākir extracted from ʿAbd al-Raḥmān b. Abī Laylā: that ʿUmar ascended the pulpit and said: (Verily, the best of this community after its Prophet is Abū Bakr. Whoever says otherwise is a slanderer, and upon him is what is upon a slanderer). He also extracted from Ibn Abī Laylā who said: ʿAlī said: (No one shall prefer me over Abū Bakr and ʿUmar, otherwise I will flog him with the punishment of a slanderer). And from Abū al-Dardāʾ: that the Messenger of Allah ﷺ said: "The sun has not risen nor set upon anyone more excellent than Abū Bakr, except that he be a prophet." In another wording: "Upon anyone after the prophets and messengers more excellent than Abū Bakr." It has also come in the ḥadīth of Jābir, with the wording: "The sun has not risen upon anyone among you more excellent than him." And from Salamah b. al-Akwaʿ who said: The Messenger of Allah ﷺ said: "Abū Bakr al-Ṣiddīq is the best of people, except that he be a prophet." And in "al-Awsaṭ" from Saʿd b. Zurārah who said: The Messenger of Allah ﷺ said: "Indeed the Holy Spirit, Jibrīl, informed me that the best of your community after you is Abū Bakr." The two Shaykhs extracted from ʿAmr b. al-ʿĀṣ who said: I said: O Messenger of Allah, which of the people is most beloved to you? He said: "ʿĀʾishah." I said: Among the men? He said: "Her father." I said: Then who? He said: "Then ʿUmar b. al-Khaṭṭāb." And from ʿAbd Allāh b. Shaqīq who said: I said to ʿĀʾishah: Which of the Companions of the Messenger of Allah ﷺ was most beloved to the Messenger of Allah ﷺ? She said: (Abū Bakr). I said: Then who? She said: (Then ʿUmar). I said: Then who? She said: (Abū ʿUbaydah b. al-Jarrāḥ). Al-Tirmidhī and others extracted from Anas who said: The Messenger of Allah ﷺ said to Abū Bakr and ʿUmar: "These two are the masters of the elders of the people of Paradise, from the first and the last, except the prophets and messengers." And from ʿAmmār b. Yāsir who said: (Whoever prefers anyone over Abū Bakr and ʿUmar among the Companions of the Messenger of Allah ﷺ has belittled the Muhājirūn and the Anṣār). From al-Ḥasan b. Abī al-Ḥasan, that] ʿUmar b. al-Khaṭṭāb ؓ said: I would love to be in Paradise where I can see Abū Bakr ؓ. The ḥadīths concerning his virtue paired with ʿUmar A section: On the ḥadīths concerning his virtue paired with ʿUmar, other than what has preceded The two Shaykhs extracted from Abū Hurayrah ؓ who said: (I heard the Messenger of Allah ﷺ say: While a shepherd was tending his sheep, a wolf attacked them and took a ewe from them. The shepherd pursued it, and the wolf turned to him and said: Who will be for them on the day of the beast, a day when there will be no shepherd for them other than me?! And while a man was driving a cow that he had loaded, it turned to him and spoke to him, saying: I was not created for this; rather I was created for plowing." The people said: Glory be to Allah!! The Prophet ﷺ said: "Indeed I believe in that, and Abū Bakr and ʿUmar (do too)," and neither Abū Bakr nor ʿUmar was present, meaning: they were not in the gathering. He testified for them that they believed in that, because of his knowledge of the completeness of their faith. Al-Tirmidhī extracted from Abū Saʿīd al-Khudrī who said: The Messenger of Allah ﷺ said: "There is no prophet but that he has two ministers from the people of heaven and two ministers from the people of earth. As for my two ministers from the people of heaven, they are Jibrīl and Mīkāʾīl. As for my two ministers from the people of earth, they are Abū Bakr and ʿUmar." The compilers of the Sunan and others extracted from Saʿīd b. Zayd who said: I heard the Messenger of Allah ﷺ say: "Abū Bakr is in Paradise, ʿUmar is in Paradise, ʿUthmān is in Paradise, ʿAlī is in Paradise..." and he mentioned the rest of the ten. Al-Tirmidhī extracted from Abū Saʿīd who said: The Messenger of Allah ﷺ said: "Indeed the people of the highest degrees are seen by those below them as you see the rising star in the horizon of the sky. Indeed Abū Bakr and ʿUmar are among them, and excellent they are." And from Anas: (That the Messenger of Allah ﷺ would come out to his Companions among the Muhājirūn and the Anṣār while they were sitting, among them Abū Bakr and ʿUmar, and none of them would raise his gaze to him except Abū Bakr and ʿUmar, for they would look at him and he would look at them, and they would smile at him and he would smile at them). Al-Tirmidhī and al-Ḥākim extracted from Ibn ʿUmar: that the Messenger of Allah ﷺ came out one day and entered the mosque, with Abū Bakr and ʿUmar—one of them on his right and the other on his left—while he was holding their hands, and he said: "Thus shall we be resurrected on the Day of Resurrection." Al-Tirmidhī and al-Ḥākim extracted from Ibn ʿUmar who said: The Messenger of Allah ﷺ said: "I am the first from whom the earth will split open, then Abū Bakr, then ʿUmar." Al-Tirmidhī and al-Ḥākim extracted and authenticated from ʿAbd Allāh b. Ḥanṭab: that the Prophet ﷺ saw Abū Bakr and ʿUmar and said: "These two are the hearing and the sight." And from Abū Arwā al-Dawsī who said: I was with the Prophet ﷺ when Abū Bakr and ʿUmar approached, and he said: "Praise be to Allah who has strengthened me with you two." And from ʿAmmār b. Yāsir who said: The Messenger of Allah ﷺ said: "Jibrīl came to me just now, and I said: O Jibrīl, tell me about the virtues of ʿUmar b. al-Khaṭṭāb. He said: If I were to tell you of the virtues of ʿUmar from the time Nūḥ remained among his people, the virtues of ʿUmar would not be exhausted. Indeed ʿUmar is one of the good deeds of Abū Bakr." And from ʿAbd al-Raḥmān b. Ghunm: that the Messenger of Allah ﷺ said to Abū Bakr and ʿUmar: "If you two were to agree upon a matter of consultation, I would not differ from you two." And al-Ṭabarānī extracted it from the ḥadīth of al-Barāʾ b. ʿĀzib. Ibn Saʿd extracted from Ibn ʿUmar that he was asked: Who used to give legal verdicts to the people during the time of the Messenger of Allah ﷺ? He said: (Abū Bakr and ʿUmar; I know of no others besides them). And he extracted from al-Qāsim b. Muḥammad who said: (Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī used to give legal verdicts during the lifetime of the Messenger of Allah ﷺ). Al-Ṭabarānī extracted from Ibn Masʿūd ؓ: that the Messenger of Allah ﷺ said: "Indeed every prophet has a special close one from his community, and my special close ones among my Companions are Abū Bakr and ʿUmar." Ibn ʿAsākir extracted from ʿAlī who said: The Messenger of Allah ﷺ said: "May Allah have mercy on Abū Bakr: he married his daughter to me, carried me to the abode of emigration, and freed Bilāl. May Allah have mercy on ʿUmar: he speaks the truth even if it is bitter; the truth has left him with no friend. May Allah have mercy on ʿUthmān: the angels are shy of him. May Allah have mercy on ʿAlī: O Allah, make the truth revolve with him wherever he turns." Al-Ṭabarānī extracted from Sahl ؓ who said: When the Prophet ﷺ returned from the Farewell Pilgrimage, he ascended the pulpit, praised Allah and extolled Him, then said: "O people, indeed Abū Bakr has never displeased me, so acknowledge that for him. O people, I am pleased with Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah, al-Zubayr, Saʿd, ʿAbd al-Raḥmān b. ʿAwf, and the first Muhājirūn. Acknowledge that for them." ʿAbd Allāh b. Aḥmad extracted in "Zawāʾid al-Zuhd" from Ibn Abī Ḥāzim who said: A man came to ʿAlī b. al-Ḥusayn and said: (What was the status of Abū Bakr and ʿUmar with the Messenger of Allah ﷺ? He said: Like their status with him now). Ibn Saʿd extracted from Bisṭām b. Muslim who said: The Messenger of Allah ﷺ said to Abū Bakr and ʿUmar: "No one shall assume command over you two after me." Ibn ʿAsākir extracted from Anas, as a marfūʿ ḥadīth: "Love of Abū Bakr and ʿUmar is faith, and hatred of them is disbelief." And he extracted from Ibn Masʿūd who said: (Love of Abū Bakr and ʿUmar and knowledge of them are part of the Sunnah). And he extracted from Anas, as a marfūʿ ḥadīth: "Indeed I hope for my community, in their love for Abū Bakr and ʿUmar, what I hope for them in the saying 'There is no deity but Allah.'" The distinguishing characteristics of Abū Bakr al-Ṣiddīq ؓ From al-Shaʿbī who said: (Allah, Blessed and Exalted, distinguished Abū Bakr al-Ṣiddīq with four characteristics with which He did not distinguish anyone else among the people: He named him al-Ṣiddīq, and He did not name anyone else al-Ṣiddīq besides him; he was the companion of the cave with the Messenger of Allah ﷺ and his companion in the emigration; and the Messenger of Allah ﷺ ordered him to lead the prayer while the Muslims were witnesses). Ibn Abī Dāwūd extracted in the book "al-Maṣāḥif" from Abū Jaʿfar who said: (Abū Bakr would hear the private conversation of Jibrīl with the Prophet ﷺ but would not see him). Al-Ḥākim extracted from Ibn al-Musayyab who said: (Abū Bakr was to the Prophet ﷺ in the position of a minister, for he would consult him in all his affairs. He was his second in Islam, his second in the cave, his second in the arbor on the day of Badr, and his second in the grave. And the Messenger of Allah ﷺ never gave precedence over him to anyone).

50. Tarikh (al-Tabari) 1847No grade recorded

    ذِكْرُ أَسْمَاءِ قُضَاتِهِ وَعُمَّالِهِ عَلَى الصَّدَقَاتِ   لَمَّا وَلِيَ قَالَ لَهُ عُمَرُ: أَنَا أَكْفِيكَ الْقَضَاءَ، فَجَعَلَهُ قَاضِيًا فَمَكَثَ سَنَةً لَا يُخَاصَمُ إِلَيْهِ أَحَدٌ، وَكَانَ يَكْتُبُ لَهُ زَيْدُ بْنُ ثَابِتٍ، وَفِي بَعْضِ الْأَوْقَاتِ عُثْمَانُ بْنُ عَفَّانَ ؓ وَمَنْ حَضَرَ. وَكَانَ عَامِلُهُ عَلَى مَكَّةَ عَتَّابَ بْنَ أَسِيدٍ، وَعَلَى الطَّائِفِ عُثْمَانَ بْنَ أَبِي الْعَاصِ، وَعَلَى صَنْعَاءَ الْمُهَاجِرَ بْنَ أَبِي أُمَيَّةَ، وَعَلَى حَضْرَمَوْتَ زِيَادَ بْنَ لَبِيدٍ، وَعَلَى خَوْلَانَ يَعْلَى بْنَ أُمَيَّةَ، وَعَلَى الْجُنْدِ مُعَاذَ بْنَ جَبَلٍ، وَعَلَى الْبَحْرِينِ الْعَلَاءَ بْنَ الْحَضْرَمِيِّ، وَبَعَثَ جَمَاعَةً مِنَ الصَّحَابَةِ فِي أَعْمَالٍ، وَأَمَّرَ أَبَا عُبَيْدَةَ، وَعَمْرَو بْنَ الْعَاصِ وَخَالِدَ بْنَ الْوَلِيدِ، وَشُرَحْبِيلَ بْنَ حَسَنَةَ.

    ✧ Mention of the names of his judges and his governors over the alms taxes When he assumed the caliphate, ʿUmar said to him: I will take care of the judiciary for you, so he appointed him as judge. He remained for a year with no one bringing a dispute to him. Zayd b. Thābit used to write for him, and at some times ʿUthmān b. ʿAffān ؓ and whoever was present. His governor over Makkah was ʿAttāb b. Asīd, over al-Ṭāʾif ʿUthmān b. Abī al-ʿĀṣ, over Ṣanʿāʾ al-Muhājir b. Abī Umayya, over Ḥaḍramawt Ziyād b. Labīd, over Khawlān Yaʿlā b. Umayya, over al-Jund Muʿādh b. Jabal, and over al-Baḥrayn al-ʿAlāʾ b. al-Ḥaḍramī. He sent a group of the Companions on various duties, and appointed as commanders Abū ʿUbayda, ʿAmr b. al-ʿĀṣ and Khālid b. al-Walīd, and Shuraḥbīl b. Ḥasana.

51. Tarikh (al-Tabari) 1848No grade recorded

    فَصْلٌ فِي صُحْبَتِهِ وَمَشَاهِدِهِ قَالَ الْعُلَمَاءُ: صَحِبَ أَبُو بَكْرٍ النَّبِيَّ – ﷺ مِنْ حِينِ أَسْلَمَ إِلَى أَنْ تُوُفِّيَ، لَمْ يُفَارِقْهُ سَفَرًا وَلَا حَضَرًا،  إِلَّا فِيمَا أَذِنَ لَهُ عَلَيْهِ ﷺ فِي الْخُرُوجِ فِيهِ مِنْ حَجٍّ أَوْ غَزْوٍ، وَشَهِدَ مَعَهُ الْمَشَاهِدَ كُلَّهَا، وَهَاجَرَ مَعَهُ، وَتَرَكَ عِيَالَهُ وَأَوْلَادَهُ، رَغْبَةً فِي اللَّهِ وَرَسُولِهِ ﷺ وَهُوَ رَفِيقُهُ فِي الْغَارِ، قَالَ تَعَالَى: ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِي الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا [التَّوْبَةِ: 40]. وَقَامَ بِنَصْرِ رَسُولِ اللَّهِ ﷺ فِي غَيْرِ مَوْضِعٍ، وَلَهُ الْآثَارُ الْجَمِيلَةُ فِي الْمَشَاهِدِ، وَثَبَتَ يَوْمَ أُحُدٍ وَيَوْمَ حُنَيْنٍ، وَقَدْ فَرَّ النَّاسُ، كَمَا سَيَأْتِي فِي (فَصْلِ شَجَاعَتِهِ ؓ ). أَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أَبِي هُرَيْرَةَ قَالَ: (تَبَاشَرَتِ الْمَلَائِكَةُ يَوْمَ بَدْرٍ فَقَالُوا: أَمَا تَرَوْنَ أَبَا بَكْرٍ الصِّدِّيقُ مَعَ رَسُولِ اللَّهِ ﷺ فِي الْعَرِيشِ؟ !) وَأَخْرَجَ أَحْمَدُ وَأَبُو يَعْلَى وَالْحَاكِمُ عَنْ عَلِيٍّ قَالَ:قَالَ لِي رَسُولُ اللَّهِ ﷺ يَوْمَ بَدْرٍ وَلِأَبِي بَكْرٍ: «مَعَ أَحَدِكُمَا جِبْرِيلُ، وَمَعَ الْآخَرِ مِيكَائِيلُ». وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ سِيرِينَ: أَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ الصِّدِّيقِ كَانَ يَوْمَ بَدْرٍ مَعَ الْمُشْرِكِينَ، فَلَمَّا أَسْلَمَ.. قَالَ لِأَبِيهِ: لَقَدْ أَهَدَفْتَ لِي يَوْمَ بَدْرٍ، فَصَرَفْتُ عَنْكَ وَلَمْ أَقْتُلْكَ، فَقَالَ لَهُ أَبُو بَكْرٍ: (لَكِنَّكَ لَوْ هَدَفْتَ لِي.. لَمْ أَنْصَرِفْ عَنْكَ). قَالَ ابْنُ قُتَيْبَةَ: (مَعْنَى «أَهَدَفْتَ»: أَشْرَفْتَ، وَمِنْهُ قِيلَ لِلْبِنَاءِ الْمُرْتَفِعِ: هَدَفٌ).

    ✧ SECTION ON HIS COMPANIONSHIP AND THE BATTLES HE WITNESSED The scholars said: Abū Bakr accompanied the Prophet ﷺ from the time he embraced Islam until he passed away, never parting from him in travel or in residence, except when the Prophet ﷺ permitted him to go out for Hajj or a military expedition. He witnessed all the battles with him, migrated with him, and left his family and children behind, out of desire for God and His Messenger ﷺ. He was his companion in the cave. God Almighty said: “The second of two, when they were in the cave, when he said to his companion, ‘Do not grieve; indeed God is with us’” [al-Tawbah: 40]. He undertook the support of the Messenger of God ﷺ in more than one situation, and he has fine recorded deeds in the battles. He stood firm on the day of Uḥud and the day of Ḥunayn, when the people fled, as will come in the section on his courage ؓ. Ibn ʿAsākir transmitted from Abū Hurayrah that he said: “The angels gave one another good tidings on the day of Badr and said: ‘Do you not see Abū Bakr al-Ṣiddīq with the Messenger of God ﷺ in the shelter?!’” Aḥmad, Abū Yaʿlā, and al-Ḥākim transmitted from ʿAlī that he said: The Messenger of God ﷺ said to me and to Abū Bakr on the day of Badr: “With one of you is Jibrīl, and with the other is Mīkāʾīl.” Ibn ʿAsākir transmitted from Ibn Sīrīn: ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq was on the day of Badr with the polytheists. When he embraced Islam, he said to his father: “You exposed yourself to me on the day of Badr, but I turned away from you and did not kill you.” Abū Bakr said to him: “But if you had exposed yourself to me, I would not have turned away from you.” Ibn Qutaybah said: “The meaning of ‘ahdafta’ is ‘you became visible as a target,’ and from this the elevated structure is called ‘hadaf.’”

52. Tarikh (al-Tabari) 1849No grade recorded

    فَصْلٌ فِي شَجَاعَتِهِ وَأَنَّهُ أَشْجَعُ الصَّحَابَةِ أَخْرَجَ الْبَزَّارُ فِي «مُسْنَدِهِ» عَنْ عَلِيٍّ أَنَّهُ قَالَ: (أَخْبِرُونِي مَنْ أَشْجَعُ النَّاسِ؟) قَالُوا: أَنْتَ، قَالَ: (أَمَا إِنِّي مَا بَارَزْتُ أَحَدًا.. إِلَّا انْتَصَفْتُ مِنْهُ، وَلَكِنْ أَخْبِرُونِي بِأَشْجَعِ النَّاسِ). قَالُوا: لَا نَعْلَمُ، فَمَنْ؟ قَالَ: (أَبُو بَكْرٍ، إِنَّهُ لَمَّا كَانَ يَوْمُ بَدْرٍ.. جَعَلْنَا لِرَسُولِ اللَّهِ ﷺ عَرِيشًا، فَقُلْنَا: مَنْ يَكُونُ مَعَ رَسُولِ اللَّهِ ﷺ لِئَلَّا يَهْوِيَ إِلَيْهِ أَحَدٌ مِنَ الْمُشْرِكِينَ، فَوَاللَّهِ، مَا دَنَا مِنَّا أَحَدٌ إِلَّا أَبُو بَكْرٍ شَاهِرًا بِالسَّيْفِ عَلَى رَأْسِ رَسُولِ اللَّهِ ﷺ، لَا يَهْوِي إِلَيْهِ أَحَدٌ.. إِلَّا هَوَى إِلَيْهِ ; فَهَذَا أَشْجَعُ النَّاسِ).   قَالَ عَلِيٌّ: (وَلَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ وَأَخَذَتْهُ قُرَيْشٌ، فَهَذَا يَجَؤُهُ، وَهَذَا يُتَلْتِلُهُ، وَهُمْ يَقُولُونَ: أَنْتَ الَّذِي جَعَلْتَ الْآلِهَةَ إِلَهًا وَاحِدًا؟ ! قَالَ: فَوَاللَّهِ، مَا دَنَا مِنَّا أَحَدٌ إِلَّا أَبُو بَكْرٍ يَضْرِبُ هَذَا، وَيَجْبَأُ وَيُجَأَ هَذَا، وَيُتَلْتِلُ هَذَا، وَهُوَ يَقُولُ: وَيْلَكُمْ: أَتَقْتُلُونَ رَجُلا أَنْ يَقُولَ رَبِّيَ اللَّهُ. ثُمَّ رُفِعَ عَلَى بُرْدَةٍ كَانَتْ عَلَيْهِ، فَبَكَى حَتَّى اخْضَلَّتْ لِحْيَتُهُ ثُمَّ قَالَ: (أَنْشُدُكُمْ بِاللَّهِ، أَمُؤْمِنُ آلِ فِرْعَوْنَ خَيْرٌ أَمْ أَبُو بَكْرٍ ؟) فَسَكَتَ الْقَوْمُ، فَقَالَ: أَلَا تُجِيبُونِي؟ فَوَاللَّهِ، لَسَاعَةٌ مِنْ أَبِي بَكْرٍ خَيْرٌ مِنْ مِثْلِ مُؤْمِنِ آلِ فِرْعَوْنَ، ذَاكَ رَجُلٌ يَكْتُمُ إِيمَانَهُ، وَهَذَا رَجُلٌ أَعْلَنَ إِيمَانَهُ). وَأَخْرَجَ الْبُخَارِيُّ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ: سَأَلْتُ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ عَنْ أَشَدِّ مَا صَنَعَ الْمُشْرِكُونَ بِرَسُولِ اللَّهِ ﷺ قَالَ: (رَأَيْتُ عُقْبَةَ بْنَ أَبِي مُعَيْطٍ جَاءَ إِلَى النَّبِيِّ ﷺ وَهُوَ يُصَلِّي، فَوَضَعَ رِدَاءَهُ فِي عُنُقِهِ، فَخَنَقَهُ خَنْقًا شَدِيدًا، فَجَاءَ أَبُو بَكْرٍ حَتَّى دَفَعَهُ عَنْهُ، فَقَالَ: أَتَقْتُلُونَ رَجُلا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَائِشَةَ ؓ قَالَتْ: (لَمَّا اجْتَمَعَ أَصْحَابُ النَّبِيِّ ﷺ، فَكَانُوا ثَمَانِيَةً وَثَلَاثِينَ رَجُلًا.. أَلَحَّ أَبُو بَكْرٍ عَلَى رَسُولِ اللَّهِ ﷺ فِي الظُّهُورِ، فَقَالَ: «يَا أَبَا بَكْرٍ، إِنَّا قَلِيلٌ»، فَلَمْ يَزَلْ أَبُو بَكْرٍ يُلِحُّ عَلَى رَسُولِ اللَّهِ ﷺ حَتَّى ظَهَرَ رَسُولُ اللَّهِ ﷺ وَتَفَرَّقَ الْمُسْلِمُونَ فِي نَوَاحِي الْمَسْجِدِ، كُلُّ رَجُلٍ فِي عَشِيرَتِهِ، وَقَامَ أَبُو بَكْرٍ فِي النَّاسِ خَطِيبًا، فَكَانَ أَوَّلَ خَطِيبٍ دَعَا إِلَى اللَّهِ وَإِلَى رَسُولِهِ،  وَثَارَ الْمُشْرِكُونَ عَلَى أَبِي بَكْرٍ وَعَلَى الْمُسْلِمِينَ، فَضُرِبُوا فِي نُوَاحِي الْمَسْجِدِ ضَرْبًا شَدِيدًا). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيٍّ ؓ قَالَ: (لَمَّا أَسْلَمَ أَبُو بَكْرٍ... أَظْهَرَ إِسْلَامَهُ، وَدَعَا إِلَى اللَّهِ وَإِلَى رَسُولِهِ.

    ✧ A section on his courage and that he was the bravest of the Companions. Al-Bazzār narrated in his Musnad from ʿAlī that he said: “Tell me who is the bravest of people?” They said: “You.” He said: “Indeed, I never dueled anyone except that I got the better of him, but tell me who is the bravest of people.” They said: “We do not know, so who?” He said: “Abū Bakr. On the day of Badr, we made an arbor for the Messenger of God ﷺ and said: ‘Who will be with the Messenger of God ﷺ so that none of the polytheists falls upon him?’ By God, none came near us except Abū Bakr, brandishing a sword over the head of the Messenger of God ﷺ. No one fell upon him except that he fell upon that one. So this is the bravest of people.” ʿAlī said: “I saw the Messenger of God ﷺ when Quraysh seized him. One was trampling him, another was shaking him violently, and they were saying: ‘Are you the one who made the gods one god?!’ He said: By God, none came near us except Abū Bakr, striking this one, fending off that one, while being trampled, and shaking that one, and saying: ‘Woe to you! Would you kill a man because he says, My Lord is God?’ Then he raised his burdah that was upon him and wept until his beard was soaked. Then he said: ‘I adjure you by God: is the believer of the family of Pharaoh better or is Abū Bakr?’ The people fell silent. He said: ‘Will you not answer me? By God, a single hour of Abū Bakr is better than the like of the believer of the family of Pharaoh. That was a man who concealed his faith, and this is a man who proclaimed his faith.’” Al-Bukhārī narrated from ʿUrwah b. al-Zubayr who said: I asked ʿAbdallāh b. ʿAmr b. al-ʿĀṣ about the worst thing the polytheists did to the Messenger of God ﷺ. He said: “I saw ʿUqbah b. Abī Muʿayṭ come to the Prophet ﷺ while he was praying, and he placed his cloak around his neck and choked him severely. Then Abū Bakr came and pushed him away from him, saying: ‘Would you kill a man because he says, My Lord is God, and he has brought you clear proofs from your Lord?’” Ibn ʿAsākir narrated from ʿĀʾishah ؓ that she said: “When the Companions of the Prophet ﷺ gathered and were thirty-eight men, Abū Bakr insisted to the Messenger of God ﷺ about appearing publicly. He said: ‘O Abū Bakr, we are few.’ Abū Bakr kept insisting to the Messenger of God ﷺ until the Messenger of God ﷺ appeared and the Muslims dispersed in the corners of the mosque, each man among his clan. Abū Bakr stood among the people as a speaker, and he was the first speaker to call to God and to His Messenger. The polytheists rose against Abū Bakr and the Muslims and beat them severely in the corners of the mosque.” And Ibn ʿAsākir narrated from ʿAlī ؓ that he said: “When Abū Bakr embraced Islam... he proclaimed his Islam and called to God and to His Messenger.

53. Tarikh (al-Tabari) 1850No grade recorded

    فَصْلٌ فِي عِلْمِهِ، وَأَنَّهُ أَعْلَمُ الصَّحَابَةِ، وَأَذْكَاهُمْ قَالَ النَّوَوِيُّ فِي «تَهْذِيبِهِ»، وَمِنْ خَطِّهِ نَقَلْتُ: (اسْتَدَلَّ أَصْحَابُنَا عَلَى عِظَمِ عِلْمِهِ بِقَوْلِهِ ؓ فِي الْحَدِيثِ الثَّابِتِ فِي «الصَّحِيحَيْنِ»: «وَاللَّهِ، لَأُقَاتِلَنَّ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ، وَاللَّهِ، لَوْ مَنَعُونِي عِقَالًا كَانُوا يُؤَدُّونَهُ إِلَى رَسُولِ اللَّهِ ﷺ... لَقَاتَلْتُهُمْ عَلَى مَنْعِهِ». وَاسْتَدَلَّ الشَّيْخُ أَبُو إِسْحَاقَ بِهَذَا وَغَيْرِهِ فِي «طَبَقَاتِهِ»: عَلَى أَنَّ أَبَا بَكْرٍ أَعْلَمُ الصَّحَابَةِ   ; لِأَنَّهُمْ كُلَّهُمْ وَقَفُوا عَنْ فَهْمِ الْحِكْمَةِ فِي الْمَسْأَلَةِ إِلَّا هُوَ، ثُمَّ ظَهَرَ لَهُمْ بِمُبَاحَثَتِهِ لَهُمْ أَنَّ قَوْلَهُ هُوَ الصَّوَابُ، فَرَجَعُوا إِلَيْهِ. وَرَوَيْنَا عَنِ ابْنِ عُمَرَ أَنَّهُ سُئِلَ: مَنْ كَانَ يُفْتِي النَّاسَ فِي زَمَنِ رَسُولِ اللَّهِ ﷺ ؟ فَقَالَ: «أَبُو بَكْرٍ وَعُمَرُ ؓ مَا أَعْلَمُ غَيْرَهُمَا». وَأَخْرَجَ الشَّيْخَانِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: خَطَبَ رَسُولُ اللَّهِ ﷺ النَّاسَ وَقَالَ: إِنَّ اللَّهَ تَبَارَكَ تَعَالَى خَيَّرَ عَبْدًا بَيْنَ الدُّنْيَا وَبَيْنَ مَا عِنْدَهُ، فَاخْتَارَ ذَلِكَ الْعَبْدُ مَا عِنْدَ اللَّهِ». فَبَكَى أَبُو بَكْرٍ وَقَالَ: بَلْ نَفْدِيكَ بِآبَائِنَا وَأُمَّهَاتِنَا، فَعَجِبْنَا لِبُكَائِهِ أَنْ يُخْبِرَ رَسُولُ اللَّهِ ﷺ عَنْ عَبْدٍ خُيِّرَ، فَكَانَ رَسُولُ اللَّهِ ﷺ هُوَ الْمُخَيَّرَ، وَكَانَ أَبُو بَكْرٍ أَعْلَمَنَا هَذَا كَلَامُ النَّوَوِيِّ. وَقَالَ ابْنُ كَثِيرٍ: (كَانَ الصِّدِّيقُ ؓ أَقْرَأُ الصَّحَابَةِ - أَيْ: أَعْلَمُهُمْ بِالْقُرْآنِ   - لِأَنَّهُ ﷺ قَدَّمَهُ إِمَامًا لِلصَّلَاةِ بِالصَّحَابَةِ مَعَ قَوْلِهِ: «يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ». وَأَخْرَجَ التِّرْمِذِيُّ عَنْ عَائِشَةَ ؓ قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ: « لَا يَنْبَغِي لِقَوْمٍ فِيهِمْ أَبُو بَكْرٍ أَنْ يَؤُمَّهُمْ غَيْرُهُ ». وَكَانَ مَعَ ذَلِكَ أَعْلَمَهُمْ بِالسُّنَّةِ، كَمَا رَجَعَ إِلَيْهِ الصَّحَابَةُ فِي غَيْرِ مَوْضِعٍ يَبْرُزُ عَلَيْهِمْ بِنَقْلِ سُنَنٍ عَنِ النَّبِيِّ ﷺ يَحْفَظُهَا هُوَ، وَيَسْتَحْضِرُهَا عِنْدَ الْحَاجَةِ إِلَيْهَا، لَيْسَتْ عِنْدَهُمْ، وَكَيْفَ لَا يَكُونُ كَذَلِكَ وَقَدْ وَاظَبَ صُحْبَةِ الرَّسُولِ ﷺ مِنْ أَوَّلِ الْبِعْثَةِ إِلَى الْوَفَاةِ؟ ! وَهُوَ مَعَ ذَلِكَ مِنْ أَذْكَى عِبَادِ اللَّهِ وَأَعْقَلِهِمْ. وَإِنَّمَا لَمْ يَرْوِ عَنْهُ مِنَ الْأَحَادِيثِ الْمُسْنَدَةِ إِلَّا الْقَلِيلَ، لِقِصَرِ مُدَّتِهِ، وَسُرْعَةِ وَفَاتِهِ بَعْدَ النَّبِيِّ ﷺ وَإِلَّا فَلَوْ طَالَتْ مُدَّتُهُ.. لَكَثُرَ ذَلِكَ عَنْهُ جِدًّا، وَلَمْ يَتْرُكِ النَّاقِلُونَ عَنْهُ حَدِيثًا إِلَّا نَقَلُوهُ عَنْهُ، وَلَكِنْ كَانَ الَّذِينَ فِي زَمَانِهِ مِنَ الصَّحَابَةِ لَا يَحْتَاجُ أَحَدُهُمْ أَنْ يَنْقُلَ عَنْهُ مَا قَدْ شَارَكَهُ هُوَ فِي رِوَايَتِهِ ; فَكَانُوا يَنْقُلُونَ عَنْهُ مَا لَيْسَ عِنْدَهُمْ. وَأَخْرَجَ أَبُو الْقَاسِمِ الْبَغَوِيُّ عَنْ مَيْمُونِ بْنِ مِهْرَانَ قَالَ: (كَانَ أَبُو بَكْرٍ إِذَا وَرَدَ عَلَيْهِ الْخَصْمُ.. نَظَرَ فِي كِتَابِ اللَّهِ، فَإِنْ وَجَدَ فِيهِ مَا يَقْضِي بَيْنَهُمْ.. قَضَى بِهِ، وَإِنْ لَمْ يَكُنْ فِي الْكِتَابِ، وَعُلِمَ مِنْ رَسُولِ اللَّهِ ﷺ فِي ذَلِكَ الْأَمْرِ سُنَّةٌ قَضَى بِهَا، فَإِنْ أَعْيَاهُ خَرَجَ فَسَأَلَ الْمُسْلِمِينَ وَقَالَ: أَتَانِي كَذَا وَكَذَا، فَهَلْ عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ ﷺ قَضَى فِي ذَلِكَ بِقَضَاءٍ؟ فَرُبَّمَا اجْتَمَعَ إِلَيْهِ النَّفَرُ كُلُّهُمْ يُذْكَرُ عَنْ رَسُولِ اللَّهِ ﷺ فِيهِ قَضَاءٌ، فَيَقُولُ أَبُو بَكْرٍ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ فِينَا مَنْ يَحْفَظُ عَنْ نَبِيِّنَا، فَإِنْ أَعْيَاهُ أَنْ يَجِدَ فِيهِ سُنَّةً مِنْ رَسُولِ اللَّهِ ﷺ... جَمَعَ رُءُوسَ النَّاسِ وَخِيَارَهُمْ فَاسْتَشَارَهُمْ، فَإِنْ أَجْمَعَ أَمْرَهُمْ عَلَى رَأْيٍ.. قَضَى بِهِ). وَكَانَ عُمَرُ ؓ يَفْعَلُ ذَلِكَ، فَإِنْ أَعْيَاهُ أَنْ يَجِدَ فِي الْقُرْآنِ وَالسُّنَّةِ.. نَظَرَ هَلْ كَانَ لِأَبِي بَكْرٍ فِيهِ قَضَاءٌ؟ فَإِنْ وَجَدَ أَبَا بَكْرٍ قَضَى فِيهِ بِقَضَاءٍ.. قَضَى بِهِ، وَإِلَّا.. دَعَا رُءُوسَ الْمُسْلِمِينَ، فَإِذَا اجْتَمَعُوا عَلَى أَمْرٍ.. قَضَى بِهِ. أَعْلَمَ النَّاسِ بِأَنْسَابِ الْعَرَبِ وَكَانَ الصِّدِّيقُ ؓ مَعَ ذَلِكَ أَعْلَمَ النَّاسِ بِأَنْسَابِ الْعَرَبِ،  لَا سِيَّمَا قُرَيْشٌ. أَخْرَجَ ابْنُ إِسْحَاقَ عَنْ يَعْقُوبَ بْنِ عُتْبَةَ، عَنْ شَيْخٍ مِنَ الْأَنْصَارِ قَالَ: (كَانَ جُبَيْرُ بْنُ مُطْعِمٍ مِنْ أَنْسَبِ قُرَيْشٍ لِقُرَيْشٍ وَلِلْعَرَبِ قَاطِبَةً،  وَكَانَ يَقُولُ: إِنَّمَا أَخَذْتُ النَّسَبَ مِنْ أَبِي بَكْرٍ الصِّدِّيقِ وَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ مِنْ أَنْسَبِ الْعَرَبِ). وَكَانَ الصِّدِّيقُ مَعَ ذَلِكَ غَايَةً فِي عِلْمِ تَعْبِيرِ الرُّؤْيَا، وَقَدْ كَانَ يُعَبِّرُ الرُّؤْيَا فِي زَمَنِ النَّبِيِّ ﷺ. أعلم الناس بتعبير الرؤيا وأفصحهم وأخطبهم وَقَدْ قَالَ مُحَمَّدُ بْنُ سِيرِينَ - وَهُوَ الْمُقَدَّمُ فِي هَذَا الْعِلْمِ بِالِاتِّفَاقِ -: (كَانَ أَبُو بَكْرٍ أَعْبَرَ هَذِهِ الْأُمَّةِ بَعْدَ النَّبِيِّ ﷺ ).  أَخْرَجَهُ ابْنُ سَعْدٍ. وَعَنْ سَمُرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «أُمِرْتُ أَنْ أُؤَوِّلَ الرُّؤْيَا أَبَا بَكْرٍ ». قَالَ ابْنُ كَثِيرٍ: غَرِيبٌ. وَكَانَ مِنْ أَفْصَحِ النَّاسِ وَأَخْطَبِهِمْ ; قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: سَمِعْتُ بَعْضَ أَهْلِ الْعِلْمِ يَقُولُ: (خُطَبَاءُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ: أَبُو بَكْرٍ الصِّدِّيقُ وَعَلِيُّ بْنُ أَبِي طَالِبٍ ؓ ). (وَكَانَ مِنْ أَعْلَمِ النَّاسِ بِاللَّهِ وَأَخْوَفِهِمْ لَهُ). وَمِنَ الدَّالِ عَلَى أَنَّهُ أَعْلَمُ الصَّحَابَةِ: حَدِيثُ صُلْحِ الْحُدَيْبِيَةِ، حَيْثُ سَأَلَ عُمَرُ رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ الصُّلْحِ، وَقَالَ: (عَلَامَ نُعْطِي الدَّنِيَّةَ فِي دِينِنَا؟ فَأَجَابَهُ النَّبِيُّ ﷺ ثُمَّ ذَهَبَ إِلَى أَبِي بَكْرٍ فَسَأَلَهُ عَمَّا سَأَلَ عَنْهُ رَسُولَ اللَّهِ ﷺ فَأَجَابَهُ الصِّدِّيقُ بِمِثْلِ مَا أَجَابَهُ النَّبِيُّ ﷺ سَوَاءً بِسَوَاءٍ. أَخْرَجَهُ الْبُخَارِيُّ وَغَيْرُهُ. وَكَانَ مَعَ ذَلِكَ أَسَدَّ الصَّحَابَةِ رَأْيًا، وَأَكْمَلِهِمْ عَقْلًا، أَخْرَجَ تَمَّامٌ الرَّازِيُّ فِي «فَوَائِدِهِ» وَابْنُ عَسَاكِرَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِي قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: أَتَانِي جِبْرِيلُ فَقَالَ: إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَسْتَشِيرَ أَبَا بَكْرٍ ». وَأَخْرَجَ الطَّبَرَانِيُّ وَأَبُو نُعَيْمٍ وَغَيْرُهُمَا عَنْ مُعَاذِ بْنِ جَبَلٍ: أَنَّ النَّبِيَّ ﷺ لَمَّا أَرَادَ أَنْ يُسَرِّحَ مُعَاذًا إِلَى الْيَمَنِ.. اسْتَشَارَ نَاسًا مِنْ أَصْحَابِهِ فِيهِمْ أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَطَلْحَةُ، وَالزُّبَيْرُ، وَأُسَيْدُ بْنُ حُضَيْرٍ، فَتَكَلَّمَ الْقَوْمُ كُلُّ إِنْسَانٍ بِرَأْيِهِ، فَقَالَ: «مَا تَرَى يَا مُعَاذُ؟» فَقُلْتُ: أَرَى مَا قَالَ أَبُو بَكْرٍ، فَقَالَ النَّبِيُّ ﷺ: «إِنَّ اللَّهَ يَكْرَهُ فَوْقَ سَمَائِهِ أَنْ يُخَطَّأَ أَبُو بَكْرٍ ». . تعبيره للرؤيا فِيمَا وَرَدَ عَنْهُ مِنْ تَعْبِيرِ الرُّؤْيَا   عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: رَأَتْ عَائِشَةُ ؓ كَأَنَّهُ وَقَعَ فِي بَيْتِهَا ثَلَاثَةُ أَقْمَارٍ، فَقَصَّتْهَا عَلَى أَبِي بَكْرٍ وَكَانَ مِنْ أَعْبَرِ النَّاسِ،  فَقَالَ: (إِنْ صَدَقَتْ رُؤْيَاكِ.. لِيُدْفَنَنَّ فِي بَيْتِكِ خَيْرُ أَهْلِ الْأَرْضِ ثَلَاثًا)، فَلَمَّا قُبِضَ النَّبِيُّ ﷺ قَالَ: (يَا عَائِشَةُ ; هَذَا خَيْرُ أَقْمَارِكِ). وَعَنْ عَمْرِو بْنِ شُرَحْبِيلَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: « رَأَيْتُنِي أَرْدَفْتُ غَنَمَ سُودٍ، ثُمَّ أَرْدَفَتْهَا غَنَمٌ بِيضٌ حَتَّى مَا تُرَى السُّودُ فِيهَا». فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ ; أَمَّا الْغَنَمُ السُّودُ: فَإِنَّهَا الْعَرَبُ يُسْلِمُونَ وَيَكْثُرُونَ، وَالْغَنَمُ الْبِيضُ: الْأَعَاجِمُ يُسْلِمُونَ حَتَّى لَا تَرَى الْعَرَبُ فِيهِمْ مِنْ كَثْرَتِهِمْ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «كَذَلِكَ عَبَرَهَا الْمَلَكُ سَحَرًا». وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: ( كَانَ أَعْبَرَ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا: أَبُو بَكْرٍ ). وَعَنِ ابْنِ شِهَابٍ قَالَ: رَأَى رَسُولَ اللهِ ﷺ رُؤْيَا، فَقَصَّهَا عَلَى أَبِي بَكْرٍ، فَقَالَ: «رَأَيْتُ كَأَنِّي اسْتَبَقْتُ أَنَا وَأَنْتَ دَرَجَةً، فَسَبَقْتُكَ بِمِرْقَاتَيْنِ وَنِصْفٍ»، قَالَ: يَا رَسُولَ اللَّهِ ; يَقْبِضُكَ اللَّهُ إِلَى مَغْفِرَةٍ وَرَحْمَةٍ، وَأَعِيشُ بَعْدَكَ سَنَتَيْنِ وَنِصْفًا. وَأَخْرَجَ عَبْدُ الرَّزَّاقِ فِي «مُصَنَّفِهِ»، عَنْ أَبِي قِلَابَةَ: أَنَّ رَجُلًا قَالَ لِأَبِي بَكْرٍ الصِّدِّيقِ: رَأَيْتُ فِي النَّوْمِ أَنِّي أَبُولُ دَمًا، قَالَ: (أَنْتَ رَجُلٌ تَأْتِي امْرَأَتَكَ وَهِيَ حَائِضٌ، فَاسْتَغْفِرِ اللَّهَ وَلَا تَعُدْ). الصِّدِّيقَ ؓ حَافِظٌ لِكِتَابِ اللَّهِ قَالَ النَّوَوِيُّ فِي «تَهْذِيبِهِ»: (الصِّدِّيقُ ؓ أَحَدُ الصَّحَابَةِ الَّذِينَ حَفِظُوا الْقُرْآنَ كُلَّهُ)،  وَذَكَرَ هَذَا أَيْضًا جَمَاعَةٌ مِنْهُمُ ابْنُ كَثِيرٍ فِي «تَفْسِيرِهِ». وَأَمَّا حَدِيثُ أَنَسٍ: (جَمَعَ الْقُرْآنَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ أَرْبَعَةٌ).. فَمُرَادُهُ مِنَ الْأَنْصَارِ، كَمَا أَوْضَحْتُهُ فِي كِتَابِ «الْإِتْقَانِ». وَعَنِ الشَّعْبِيِّ قَالَ: (مَاتَ أَبُو بَكْرٍ الصِّدِّيقُ وَلَمْ يَجْمَعِ الْقُرْآنَ كُلَّهُ).. فَهُوَ مَدْفُوعٌ، أَوْ مُأَوَّلٌ عَلَى أَنَّ الْمُرَادَ: جَمَعَهُ فِي الْمُصْحَفِ عَلَى التَّرْتِيبِ الَّذِي صَنَعَهُ عُثْمَانُ ؓ. فَصْلٌ فِيمَا وَرَدَ عَنِ الصِّدِّيقِ مِنْ تَفْسِيرِ الْقُرْآنِ أَخْرَجَ أَبُو الْقَاسِمِ الْبَغَوِيُّ عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: سُئِلَ أَبُو بَكْرٍ عَنْ آيَةٍ؟ فَقَالَ: (أَيُّ أَرْضٍ تَسَعُنِي، وَأَيُّ سَمَاءٍ تُظِلُّنِي إِذَا قُلْتُ فِي كِتَابِ اللَّهِ مَا لَمْ يُرِدِ اللَّهُ؟ !.) وَأَخْرَجَ أَبُو عُبَيْدٍ عَنْ إِبْرَاهِيمَ التَّيْمِيِّ قَالَ: سُئِلَ أَبُو بَكْرٍ عَنْ قَوْلِهِ تَعَالَى: وَفَاكِهَةً وَأَبًّا  فَقَالَ:) أَيُّ سَمَاءٍ تُظِلُّنِي، أَوْ أَيُّ أْرَضٍ تُقِلُّنِي إِنْ قُلْتُ فِي كِتَابِ اللَّهِ مَا لَا أَعْلَمُ؟ !). وَأَخْرَجَ الْبَيْهَقِيُّ وَغَيْرُهُ عَنْ أَبِي بَكْرٍ أَنَّهُ سُئِلَ عَنِ الْكَلَالَةِ؟ فَقَالَ: (إِنِّي سَأَقُولُ فِيهَا بِرَأْيِي، فَإِنْ يَكُنْ صَوَابًا.. فَمِنَ اللَّهِ، وَإِنْ يَكُنْ خَطَأً.. فَمِنِّي وَمِنَ الشَّيْطَانِ، أُرَاهُ مَا خَلَا الْوَلَدُ وَالْوَالِدُ)، فَلَمَّا اسْتُخْلِفَ عُمَرُ قَالَ: (إِنِّي لَأَسْتَحِي أَنْ أَرُدَّ شَيْئًا قَالَهُ أَبُو بَكْرٍ ). وَأَخْرَجَ أَبُو نُعَيْمٍ فِي «الْحِلْيَةِ» عَنِ الْأَسْوَدِ بْنِ هِلَالٍ، قَالَ: قَالَ أَبُو بَكْرٍ لِأَصْحَابِهِ: (مَا تَقُولُونَ فِي هَاتَيْنِ الْآيَتَيْنِ: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا، الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ قَالُوا: ثُمَّ اسْتَقَامُوا: فَلَمْ يُذْنِبُوا، وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِخَطِيئَةٍ، قَالَ: لَقَدْ حَمَّلْتُمُوهَا عَلَى غَيْرِ الْمَحْمَلِ، ثُمَّ قَالَ: قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا: فَلَمْ يَمِيلُوا إِلَى إِلَهٍ غَيْرِهِ، وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِشِرْكٍ). وَأَخْرَجَ ابْنُ جَرِيرٍ عَنْ عَامِرِ بْنِ سَعْدٍ الْبَجَلِيِّ، عَنْ أَبِي بَكْرٍ الصِّدِّيقِ فِي قَوْلِهِ تَعَالَى: لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ [يُونُسَ: 26] قَالَ: (النَّظَرُ إِلَى وَجْهِ اللَّهِ تَعَالَى). وَأَخْرَجَ ابْنُ جَرِيرٍ عَنْ أَبِي بَكْرٍ فِي قَوْلِهِ تَعَالَى: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا قَالَ: (قَدْ قَالَهَا النَّاسُ، فَمَنْ مَاتَ عَلَيْهَا.. فَهُوَ مِمَّنِ اسْتَقَامَ).

    ✧ A section on his knowledge, and that he was the most knowledgeable of the Companions and the most astute of them Al-Nawawī said in his Tahdhīb, and from his handwriting I copied: (Our colleagues inferred the greatness of his knowledge from his statement, ؓ, in the hadith established in the two Ṣaḥīḥs: “By God, I will surely fight those who separate prayer from zakāh. By God, if they withhold from me a hobbling-cord that they used to pay to the Messenger of God ﷺ... I will fight them for withholding it.” Al-Shaykh Abū Isḥāq inferred from this and other things in his Ṭabaqāt that Abū Bakr was the most knowledgeable of the Companions, because all of them stopped short of understanding the wisdom in the question except him; then it became clear to them through his discussion with them that his statement was correct, so they returned to it. We have narrated from Ibn ʿUmar that he was asked: Who used to give legal opinions to the people in the time of the Messenger of God ﷺ? He said: “Abū Bakr and ʿUmar, ؓ ; I know of no others.” The two Shaykhs narrated from Abū Saʿīd al-Khudrī who said: The Messenger of God ﷺ addressed the people and said: “God, blessed and exalted, gave a servant a choice between this world and what is with Him, and that servant chose what is with God.” Abū Bakr wept and said: “Rather, may we ransom you with our fathers and mothers.” We wondered at his weeping that the Messenger of God ﷺ should report about a servant given a choice, and the Messenger of God ﷺ was the one given the choice, and Abū Bakr was the most knowledgeable of us. This is the wording of al-Nawawī. Ibn Kathīr said: (Al-Ṣiddīq, ؓ, was the most learned of the Companions in the Qurʾān—that is, the most knowledgeable of them in it—because he ﷺ put him forward as imam for the prayer with the Companions, along with his statement: “The people should be led by the one most learned of them in the Book of God.” Al-Tirmidhī narrated from ʿĀʾishah, ؓ, who said: The Messenger of God ﷺ said: “It is not fitting for a people among whom is Abū Bakr that anyone other than him should lead them.” Along with that, he was the most knowledgeable of them in the Sunnah, as the Companions referred back to him in more than one place where he stood out over them by transmitting Sunnahs from the Prophet ﷺ that he alone had memorized and that he brought to mind when needed, which they did not have. How could it not be so when he had kept constant company with the Messenger ﷺ from the start of the mission until death? And he was in addition one of the most astute of God's servants and the most intelligent of them. Only a small number of musnad hadiths have been narrated from him because his period was short and his death came quickly after the Prophet ﷺ; otherwise, had his period been longer, much would have been narrated from him. The transmitters did not leave any hadith of his without transmitting it from him, but the Companions of his time did not need to transmit from him what they had participated with him in narrating; so they transmitted from him what they did not have. Abū al-Qāsim al-Baghawī narrated from Maymūn b. Mihrān who said: (When a dispute came before Abū Bakr, he looked into the Book of God. If he found in it what to judge between them, he judged by it. If it was not in the Book, and a Sunnah from the Messenger of God ﷺ was known in that matter, he judged by it. If it eluded him, he went out and asked the Muslims: “Such-and-such came to me. Do you know that the Messenger of God ﷺ judged in that matter with a ruling?” Sometimes a group would gather to him, all of them mentioning a ruling from the Messenger of God ﷺ about it, and Abū Bakr would say: “Praise be to God who has placed among us those who preserve from our Prophet.” If it eluded him to find a Sunnah from the Messenger of God ﷺ in it, he gathered the leaders of the people and their best and consulted them. If their view agreed on an opinion, he judged by it.) ʿUmar, ؓ, used to do that. If it eluded him to find something in the Qurʾān and Sunnah, he looked at whether Abū Bakr had a ruling in it. If he found that Abū Bakr had ruled in it, he ruled by it; otherwise, he summoned the leaders of the Muslims, and if they agreed on a matter, he ruled by it. The most knowledgeable of people in the genealogies of the Arabs Al-Ṣiddīq, ؓ, was in addition the most knowledgeable of people in the genealogies of the Arabs, especially Quraysh. Ibn Isḥāq narrated from Yaʿqūb b. ʿUtbah, from a shaykh of the Anṣār, who said: (Jubayr b. Muṭʿim was among the most learned of Quraysh in genealogy for Quraysh and for all the Arabs, and he used to say: I took genealogy only from Abū Bakr al-Ṣiddīq, and Abū Bakr al-Ṣiddīq was among the most learned of the Arabs in genealogy.) Al-Ṣiddīq was in addition the utmost in the knowledge of dream interpretation, and he used to interpret dreams in the time of the Prophet ﷺ. The most knowledgeable of people in dream interpretation and the most eloquent of them and the best orator of them Muḥammad b. Sīrīn—who is foremost in this science by agreement—said: (Abū Bakr was the most skilled interpreter of dreams in this community after the Prophet ﷺ.) Ibn Saʿd narrated it. From Samurah who said: The Messenger of God ﷺ said: “I was commanded to convey the interpretation of the dream to Abū Bakr.” Ibn Kathīr said: Gharīb. He was among the most eloquent of people and the best orator of them. Al-Zubayr b. Bakkār said: I heard some of the people of knowledge say: (The orators among the Companions of the Messenger of God ﷺ: Abū Bakr al-Ṣiddīq and ʿAlī b. Abī Ṭālib, ؓ.) (He was among the most knowledgeable of people about God and the most fearful of them of Him.) Among what proves that he was the most knowledgeable of the Companions is the hadith of the treaty of al-Ḥudaybiyah, when ʿUmar asked the Messenger of God ﷺ about that treaty and said: (On what grounds do we accept humiliation in our religion? The Prophet ﷺ answered him. Then he went to Abū Bakr and asked him what he had asked the Messenger of God ﷺ, and al-Ṣiddīq answered him exactly as the Prophet ﷺ answered, like for like.) Al-Bukhārī and others narrated it. He was in addition the most sound of the Companions in judgment and the most complete of them in intellect. Tammām al-Rāzī in his Fawāʾid and Ibn ʿAsākir narrated from ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ who said: I heard the Messenger of God ﷺ say: “Gabriel came to me and said: God commands you to consult Abū Bakr.” Al-Ṭabarānī, Abū Nuʿaym, and others narrated from Muʿādh b. Jabal: When the Prophet ﷺ wanted to send Muʿādh to Yemen, he consulted a number of his Companions, among them Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah, al-Zubayr, and Usayd b. Ḥuḍayr. Each person spoke his opinion, then he said: “What do you think, O Muʿādh?” I said: I think what Abū Bakr said. The Prophet ﷺ said: “God, above His heaven, dislikes that Abū Bakr should be mistaken.” His interpretation of dreams On what has been narrated from him of dream interpretation From Saʿīd b. al-Musayyab who said: ʿĀʾishah, ؓ, saw as if three moons fell into her house. She told it to Abū Bakr, and he was one of the most skilled interpreters of dreams. He said: (If your dream is true, the best of the people of the earth will be buried in your house three times.) When the Prophet ﷺ died, he said: (O ʿĀʾishah, this is the best of your moons.) From ʿAmr b. Shuraḥbīl who said: The Messenger of God ﷺ said: “I saw myself followed by black sheep, then white sheep followed them until the black ones could not be seen among them.” Abū Bakr said: O Messenger of God, as for the black sheep, they are the Arabs who will submit and become many; and the white sheep are the non-Arabs who will submit until the Arabs cannot be seen among them because of their numbers. The Messenger of God ﷺ said: “Thus the angel interpreted it at dawn.” Ibn Saʿd narrated from Muḥammad b. Sīrīn who said: (The most skilled interpreter of dreams in this community after its Prophet was Abū Bakr.) From Ibn Shihāb who said: The Messenger of God ﷺ saw a dream and told it to Abū Bakr. He said: “I saw as if you and I raced to a stairway, and I beat you by two and a half steps.” He said: O Messenger of God, God will take you to forgiveness and mercy, and I will live after you two and a half years. ʿAbd al-Razzāq narrated in his Muṣannaf from Abū Qilābah: A man said to Abū Bakr al-Ṣiddīq: I saw in sleep that I was urinating blood. He said: (You are a man who goes to his wife while she is menstruating. Seek God's forgiveness and do not do it again.) Al-Ṣiddīq, ؓ, was a memorizer of the Book of God Al-Nawawī said in his Tahdhīb: (Al-Ṣiddīq, ؓ, was one of the Companions who memorized the entire Qurʾān.) A group mentioned this as well, among them Ibn Kathīr in his Tafsīr. As for the hadith of Anas: (Four collected the Qurʾān in the time of the Messenger of God ﷺ)—his meaning is from the Anṣār, as I explained in the book al-Itqān. From al-Shaʿbī who said: (Abū Bakr al-Ṣiddīq died without having collected the entire Qurʾān.) This is refuted, or interpreted to mean: he collected it in the muṣḥaf according to the arrangement that ʿUthmān, ؓ, made. A section on what has been narrated from al-Ṣiddīq of Qurʾānic interpretation Abū al-Qāsim al-Baghawī narrated from Ibn Abī Mulaykah who said: Abū Bakr was asked about a verse, and he said: (What earth could contain me, and what sky could shade me, if I said about the Book of God what God did not intend?) Abū ʿUbayd narrated from Ibrāhīm al-Taymī who said: Abū Bakr was asked about His statement, exalted: “And fruit and abb” (Q 80:31). He said: (What sky could shade me, or what earth could carry me, if I said about the Book of God what I do not know?) Al-Bayhaqī and others narrated from Abū Bakr that he was asked about al-kalālah, and he said: (I will speak about it from my own opinion. If it is correct, it is from God; if it is wrong, it is from me and from Satan. I think it is what excludes the child and the parent.) When ʿUmar became caliph, he said: (I would be ashamed to reject anything Abū Bakr said.) Abū Nuʿaym narrated in al-Ḥilyah from al-Aswad b. Hilāl who said: Abū Bakr said to his Companions: (What do you say about these two verses: “Those who say: Our Lord is God, then remain upright” (Q 41:30), and “Those who believe and do not mix their faith with wrongdoing” (Q 6:82)? They said: “Then remain upright” means they did not sin, and “do not mix their faith” means with an error. He said: You have loaded them with a load they do not bear. Then he said: “Those who say: Our Lord is God, then remain upright” means they did not incline to any god other than Him, and “they do not mix their faith with wrongdoing” means with polytheism.) Ibn Jarīr narrated from ʿĀmir b. Saʿd al-Bajalī, from Abū Bakr al-Ṣiddīq regarding His statement, exalted: “For those who do good is the best and more” [Yūnus: 26]. He said: (The looking at the face of God, exalted.) Ibn Jarīr narrated from Abū Bakr regarding His statement, exalted: “Those who say: Our Lord is God, then remain upright” (Q 41:30). He said: (People have said it, and whoever dies upon it is among those who remained upright.)

54. Tarikh (al-Tabari) 1851No grade recorded

    فَصْلٌ فِيمَا رُوِيَ عَنِ الصِّدِّيقِ ؓ مِنَ الْآثَارِ الْمَوْقُوفَةِ قَوْلًا أَوْ قَضَاءً، أَوْ خُطْبَةً أَوْ دُعَاءً   أَخْرَجَ اللَّالِكَائِيُّ فِي «السُّنَّةِ» عَنِ ابْنِ عُمَرَ قَالَ: جَاءَ رَجُلٌ إِلَى أَبِي بَكْرٍ فَقَالَ: أَرَأَيْتَ الزِّنَا بِقَدَرٍ؟ قَالَ: (نَعَمْ)،  قَالَ: فَإِنَّ اللَّهَ قَدَّرَهُ عَلَيَّ ثُمَّ يُعَذِّبُنِي؟ قَالَ: (نَعَمْ يَابْنَ اللَّخْنَاءِ، أَمَا وَاللهِ لَوْ كَانَ عِنْدِي إِنْسَانٌ.. أَمَرْتُ أَنْ يَجَأَ أَنْفَكَ). وَأَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «مُصَنَّفِهِ» عَنِ الزُّبَيْرِ: أَنَّ أَبَا بَكْرٍ قَالَ وَهُوَ يَخْطُبُ النَّاسَ: (يَا مَعْشَرَ النَّاسِ، اسْتَحْيُوا مِنَ اللَّهِ، فَوَالَّذِي نَفْسِي بِيَدِهِ، إِنِّي لَأَظَلُّ حِينَ أَذْهَبُ إِلَى الْغَائِطِ فِي الْفَضَاءِ مُغَطِّيًا رَأْسِي، اسْتِحْيَاءً مِنْ رَبِّي). وَأَخْرَجَ عَبْدُ الرَّزَّاقِ فِي «مُصَنَّفِهِ» عَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: قَالَ أَبُو بَكْرٍ: (اسْتَحْيُوا مِنَ اللَّهِ، فَوَاللَّهِ، إِنِّي لَأَدْخُلُ الْكَنِيفَ فَأُسْنِدُ ظَهْرِي إِلَى الْحَائِطِ، حَيَاءً مِنَ اللَّهِ). وَأَخْرَجَ أَبُو دَاوُدَ فِي «سُنَنِهِ» عَنْ أَبِي عَبْدِ اللَّهِ الصُّنَابِحِيِّ: (أَنَّهُ صَلَّى وَرَاءَ أَبِي بَكْرٍ الْمَغْرِبَ، فَقَرَأَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ بِأُمِّ الْقُرْآنِ وَسُورَةٍ مِنْ قِصَارِ الْمُفَصَّلِ، وَقَرَأَ فِي الثَّالِثَةِ: رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا الْآيَةَ.. وَأَخْرَجَ ابْنُ أَبِي خَيْثَمَةَ، وَابْنُ عَسَاكِرَ عَنِ ابْنِ عُيَيْنَةَ قَالَ: كَانَ أَبُو بَكْرٍ إِذَا عَزَّى رَجُلًا.. قَالَ: (لَيْسَ مَعَ الْعَزَاءِ مُصِيبَةٌ، وَلَيْسَ مَعَ الْجَزَعِ فَائِدَةٌ، الْمَوْتُ أَهْوَنُ مِمَّا قَبْلَهُ، وَأَشَدُّ مِمَّا بَعْدَهُ، اذْكُرُوا فَقْدَ رَسُولِ اللهِ ﷺ.. تَصْغُرُ مُصِيبَتُكُمْ، وَأَعْظَمَ اللَّهُ أَجَرَكُمْ). وَأَخْرَجَ ابْنُ أَبِي شَيْبَةَ وَالدَّارَقُطْنِيُّ عَنْ سَالِمِ بْنِ عُبَيْدٍ - وَهُوَ صَحَابِيٌّ - قَالَ: ( كَانَ أَبُو بَكْرٍ الصِّدِّيقُ يَقُولُ لِي: قُمْ بَيْنِي وَبَيْنَ الْفَجْرِ حَتَّى أَتَسَحَّرَ ). وَأَخْرَجَ عَنْ أَبِي قِلَابَةَ وَأَبِي السَّفَرِ قَالَا: ( كَانَ أَبُو بَكْرٍ الصِّدِّيقُ يَقُولُ: أَجِيفُوا الْبَابَ حَتَّى نَتَسَحَّرَ ). وَأَخْرَجَ الْبَيْهَقِيُّ عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ قَالَ: ( لَقَدْ أَدْرَكْتُ أَبَا بَكْرٍ وَعُمَرَ وَمَا يُضَحِّيَانِ، إِرَادَةَ أَنْ يَسْتَنَّ بِهِمَا ). وَأَخْرَجَ أَبُو دَاوُدَ عَنِ ابْنِ عَبَّاسٍ قَالَ: ( شَهِدْتُ عَلَى أَبِي بَكْرٍ الصِّدِّيقِ أَنَّهُ قَالَ: كُلُوا الطَّافِيَ مِنَ السَّمَكِ ). وَأَخْرَجَ الشَّافِعِيُّ فِي «الْأُمِّ» عَنْ أَبِي بَكْرٍ الصِّدِّيقِ: (أَنَّهُ كَرِهَ بَيْعَ اللَّحْمِ بِالْحَيَوَانِ).   وَأَخْرَجَ الْبُخَارِيُّ عَنْهُ: (أَنَّهُ جَعَلَ الْجَدَّ بِمَنْزِلَةِ الْأَبِ) يَعْنِي: فِي الْمِيرَاثِ. وَأَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «مُصَنَّفِهِ» عَنْ عَطَاءٍ، عَنْ أَبِي بَكْرٍ قَالَ: (الْجَدُّ بِمَنْزِلَةِ الْأَبِ، مَا لَمْ يَكُنْ أَبٌ دُونَهُ، وَابْنُ الِابْنِ بِمَنْزِلَةِ الِابْنِ مَا لَمْ يَكُنِ ابْنٌ دُونَهُ). وَأَخْرَجَ عَنِ الْقَاسِمِ: أَنَّ أَبَا بَكْرٍ أُتِيَ بِرَجُلٍ انْتَفَى مِنْ أَبِيهِ، فَقَالَ أَبُو بَكْرٍ: (اضْرِبِ الرَّأْسَ ; فَإِنَّ الشَّيْطَانَ فِي الرَّأْسِ). وَأَخْرَجَ عَنْ أَبِي مَالِكٍ قَالَ: كَانَ أَبُو بَكْرٍ إِذَا صَلَّى عَلَى الْمَيِّتِ.. قَالَ: (اللَّهُمَّ ; عَبْدُكَ أَسْلَمَهُ الْأَهْلُ وَالْمَالُ وَالْعَشِيرَةُ، وَالذَّنْبُ عَظِيمٌ، وَأَنْتَ غَفُورٌ رَحِيمٌ). وَأَخْرَجَ سَعِيدُ بْنُ مَنْصُورٍ فِي «سُنَنِهِ» عَنْ عُمَرَ: أَنَّ أَبَا بَكْرٍ قَضَى بِعَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ لِأُمِّ عَاصِمٍ، وَقَالَ: (رِيحُهَا وَشَمُّهَا وَلُطْفُهَا خَيْرٌ لَهُ مِنْكَ). وَأَخْرَجَ الْبَيْهَقِيُّ عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: ( جَاءَ رَجُلٌ إِلَى أَبِي بَكْرٍ فَقَالَ: إِنَّ أَبِي يُرِيدُ أَنْ يَأْخُذَ مَالِي كُلَّهُ يَجْتَاحُهُ؟ فَقَالَ لِأَبِيهِ: إِنَّمَا لَكَ مِنْ مَالِهِ مَا يَكْفِيكَ، فَقَالَ: يَا خَلِيفَةَ رَسُولِ اللَّهِ ; أَلَيْسَ قَدْ قَالَ رَسُولُ اللَّهِ ﷺ: «أَنْتَ وَمَالُكَ لِأَبِيكَ» فَقَالَ: نَعَمْ، وَإِنَّمَا يَعْنِي بِذَلِكَ النَّفَقَةَ ). وَأَخْرَجَ أَحْمَدُ عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ: ( أَنَّ أَبَا بَكْرٍ وَعُمَرَ كَانَا لَا يَقْتُلَانِ الْحُرَّ بِالْعَبْدِ ). وَأَخْرَجَ الْبُخَارِيُّ عَنِ ابْنِ أَبِي مُلَيْكَةَ، عَنْ جَدِّهِ: ( أَنَّ رَجُلًا عَضَّ يَدَ رَجُلٍ فَأَنْدَرَ ثَنِيَّتَهُ، فَأَهْدَرَهَا أَبُو بَكْرٍ ). وَأَخْرَجَ ابْنُ أَبِي شَيْبَةَ وَالْبَيْهَقِيُّ عَنْ عِكْرِمَةَ: أَنَّ أَبَا بَكْرٍ قَضَى فِي الْأُذُنِ بِخَمْسَ عَشْرَةَ مِنَ الْإِبِلِ، وَقَالَ: (يُوَارِي شَيْنَهَا الشَّعْرُ وَالْعِمَامَةُ). [أُوصِيكَ بِعَشْرِ خِلَالٍ] وَأَخْرَجَ الْبَيْهَقِيُّ وَغَيْرُهُ عَنْ أَبِي عِمْرَانَ الْجَوْنِيِّ: أَنَّ أَبَا بَكْرٍ بَعَثَ جُيُوشًا إِلَى الشَّامِ، وَأَمَّرَ عَلَيْهِمْ يَزِيدَ بْنَ أَبِي سُفْيَانَ، فَقَالَ: (إِنِّي مُوصِيكَ بِعَشْرِ خِلَالٍ:  لَا تَقْتُلُوا امْرَأَةً، وَلَا صَبِيًّا، وَلَا كَبِيرًا هَرِمًا، وَلَا تَقْطَعْ شَجَرًا مُثْمِرًا، وَلَا تَخْرِبَنَّ عَامِرًا، وَلَا تَعْقِرَنَّ شَاةً وَلَا بَعِيرًا إِلَّا لِمَأْكَلِهِ، وَلَا تُفَرِّقَنَّ نَحْلًا وَلَا تَحْرُقْهُ، وَلَا تَغْلُلْ، وَلَا تَجْبُنْ). وَأَخْرَجَ أَحْمَدُ، وَأَبُو دَاوُدَ، وَالنَّسَائِيُّ عَنْ أَبِي بَرْزَةَ الْأَسْلَمِيِّ قَالَ: ( غَضِبَ أَبُو بَكْرٍ مِنْ رَجُلٍ، فَاشْتَدَّ غَضَبُهُ جَدًّا، فَقُلْتُ: يَا خَلِيفَةَ رَسُولِ اللَّهِ، اضْرِبْ عُنُقَهُ، قَالَ: وَيْلَكَ!! مَا هِيَ لِأَحَدٍ بَعْدَ رَسُولِ اللَّهِ ﷺ (. [بَعْضُ أَقْضِيَةِ الصِّدِّيقِ   ؓ ] وَأَخْرَجَ سَيْفٌ فِي كِتَابِ «الْفُتُوحِ» عَنْ شُيُوخِهِ: أَنَّ الْمُهَاجِرَ بْنَ أَبِي أُمَيَّةَ - وَكَانَ أَمِيرَ الْيَمَامَةِ - رُفِعَ إِلَيْهِ امْرَأَتَانِ مُغَنِّيَتَانِ ; غَنَّتْ إِحْدَاهُمَا بِشَتْمِ النَّبِيِّ ﷺ: فَقَطَعَ يَدَهَا وَنَزَعَ ثَنَايَاهَا، وَغَنَّتِ الْأُخْرَى بِهِجَاءِ الْمُسْلِمِينَ: فَقَطَعَ يَدَهَا وَنَزَعَ ثَنِيَّتَهَا، فَكَتَبَ إِلَيْهِ أَبُو بَكْرٍ: (بَلَغَنِي الَّذِي فَعَلْتَ فِي الْمَرْأَةِ الَّتِي تَغَنَّتْ بِشَتْمِ النَّبِيِّ ﷺ، فَلَوْلَا مَا سَبَقْتَنِي فِيهَا.. لَأَمَرْتُكَ بِقَتْلِهَا ; لِأَنَّ حَدَّ الْأَنْبِيَاءِ لَيْسَ يُشْبِهُ الْحُدُودَ، فَمَنْ تَعَاطَى ذَلِكَ مِنْ مُسْلِمٍ.. فَهُوَ مُرْتَدٌّ، أَوْ مُعَاهَدٍ.. فَهُوَ مُحَارِبٌ غَادِرٌ، وَأَمَّا الَّتِي تَغَنَّتْ بِهِجَاءِ الْمُسْلِمِينَ: فَإِنْ كَانَتْ مِمَّنْ يَدَّعِي الْإِسْلَامَ.. فَأَدَبٌ وَتَقْدِمَةٌ دُونَ الْمُثْلَةِ، وَإِنْ كَانَتْ ذِمِّيَّةً.. فَلَعَمْرِي ; لَمَّا صَفَحْتَ عَنْهُ مِنَ الشِّرْكِ أَعْظَمُ، وَلَوْ كُنْتُ تَقَدَّمْتُ إِلَيْكَ فِي مِثْلِ هَذَا.. لَبَلَغْتَ مَكْرُوهًا، فَاقْبَلِ الدَّعَةَ، وَإِيَّاكَ وَالْمُثْلَةَ فِي النَّاسِ ; فَإِنَّهَا مَأْثَمٌ وَمَنْفَرَةٌ إِلَّا فِي قِصَاصٍ). وَأَخْرَجَ مَالِكٌ وَالدَّارَقُطْنِيُّ عَنْ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ: (أَنَّ رَجُلًا وَقَعَ عَلَى جَارِيَةٍ بِكْرٍ وَاعْتَرَفَ، فَأَمَرَ بِهِ فَجُلِدَ، ثُمَّ نَفَاهُ إِلَى فَدَكَ). وَأَخْرَجَ أَبُو يَعْلَى عَنْ مُحَمَّدِ بْنِ حَاطِبٍ قَالَ: جِيءَ إِلَى أَبِي بَكْرٍ بِرَجُلٍ قَدْ سَرَقَ وَقَدْ قُطِعَتْ قَوَائِمُهُ،  فَقَالَ أَبُو بَكْرٍ: (مَا أَجِدُ لَكَ شَيْئًا إِلَّا مَا قَضَى فِيكَ رَسُولُ اللَّهِ ﷺ يَوْمَ أَمَرَ بِقَتْلِكَ ; فَإِنَّهُ كَانَ أَعْلَمَ بِكَ) فَأَمَرَ بِقَتْلِهِ. وَأَخْرَجَ مَالِكٌ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ: أَنَّ رَجُلًا مِنْ أَهْلِ الْيَمَنِ أَقْطَعَ الْيَدِ وَالرِّجْلِ قَدِمَ، فَنَزَلَ عَلَى أَبِي بَكْرٍ، فَشَكَا إِلَيْهِ أَنَّ عَامِلَ الْيَمَنِ ظَلَمَهُ، فَكَانَ يُصَلِّي مِنَ اللَّيْلِ، فَيَقُولُ أَبُو بَكْرٍ: وَأَبِيكَ، ; مَا لَيْلُكَ بِلَيْلِ سَارِقٍ!! ثُمَّ إِنَّهُمُ افْتَقَدُوا حُلِيًّا لِأَسْمَاءَ بِنْتِ عُمَيْسٍ امْرَأَةِ أَبِي بَكْرٍ، فَجَعَلَ يَطُوفُ مَعَهُمْ، وَيَقُولُ: اللَّهُمَّ ; عَلَيْكَ بِمَنْ بَيَّتَ أَهْلَ هَذَا الْبَيْتِ الصَّالِحِ، فَوَجَدُوا الْحُلِيَّ عِنْدَ صَائِغٍ زَعَمَ أَنَّ الْأَقْطَعَ جَاءَهُ بِهِ، فَاعْتَرَفَ الْأَقْطَعُ، أَوْ شَهِدَ عَلَيْهِ، فَأَمَرَ بِهِ أَبُو بَكْرٍ فَقُطِعَتْ يَدُهُ الْيُسْرَى، وَقَالَ أَبُو بَكْرٍ: (وَاللَّهِ ; لَدُعَاؤُهُ عَلَى نَفْسِهِ أَشَدُّ عِنْدِي عَلَيْهِ مِنْ سَرِقَتِهِ). وَأَخْرَجَ الدَّارَقُطْنِيُّ عَنْ أَنَسٍ: ( أَنَّ أَبَا بَكْرٍ قَطَعَ فِي مِجَنٍّ ثَمَنُهُ خَمْسَةُ دَرَاهِمَ ). وَأَخْرَجَ أَبُو نُعَيْمٍ فِي «الْحِلْيَةِ» عَنْ أَبِي صَالِحٍ قَالَ: لَمَّا قَدِمَ أَهْلُ الْيَمَنِ زَمَانَ أَبِي بَكْرٍ وَسَمِعُوا الْقُرْآنَ.. جَعَلُوا يَبْكُونَ، فَقَالَ أَبُو بَكْرٍ: (هَكَذَا كُنَّا، ثُمَّ قَسَتِ الْقُلُوبُ) قَالَ أَبُو نُعَيْمٍ: أَيْ: قَوِيَتْ وَاطْمَأَنَّتْ بِمَعْرِفَةِ اللَّهِ تَعَالَى. وَأَخْرَجَ الْبُخَارِيُّ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ أَبُو بَكْرٍ: (ارْقَبُوا مُحَمَّدًا ﷺ فِي أَهْلِ بَيْتِهِ). وَأَخْرَجَ أَبُو عُبَيْدٍ فِي «الْغَرِيبِ» عَنْ أَبِي بَكْرٍ قَالَ: (طُوبَى لِمَنْ مَاتَ فِي النَّأْنَأَةِ): أَيْ فِي أَوَّلِ الْإِسْلَامِ قَبْلَ تَحَرُّكِ الْفِتَنِ. وَأَخْرَجَ الْأَرْبَعَةُ وَمَالِكٌ عَنْ قَبِيصَةَ قَالَ: ( جَاءَتِ الْجَدَّةُ إِلَى أَبِي بَكْرٍ الصَّدِيقِ تَسْأَلُهُ مِيرَاثَهَا؟ فَقَالَ: مَا لَكِ فِي كِتَابِ اللَّهِ، وَمَا عَلِمْتُ لَكِ فِي سُنَّةِ نَبِيِّ اللهِ ﷺ شَيْئًا، فَارْجِعِي حَتَّى أَسْأَلَ النَّاسَ، فَسَأَلَ النَّاسَ. فَقَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ: حَضَرْتُ رَسُولَ اللَّهِ ﷺ أَعْطَاهَا السُّدُسَ، فَقَالَ أَبُو بَكْرٍ: هَلْ مَعَكِ غَيْرَكِ؟ فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ فَقَالَ مِثْلَ مَا قَالَ الْمُغِيرَةُ، فَأَنْفَذَهُ لَهَا أَبُو بَكْرٍ. وَأَخْرَجَ مَالِكٌ وَالدَّارَقُطْنِيُّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ: ( أَنَّ جَدَّتَيْنِ أَتَتَا أَبَا بَكْرٍ تَطْلُبَانِ مِيرَاثَهُمَا ; أُمُّ أُمٍّ وَأُمُّ أَبٍ، فَأَعْطَى الْمِيرَاثَ أُمَّ الْأُمِّ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ الْأَنْصَارِيُّ - وَكَانَ مِمَّنْ شَهِدَ بَدْرًا، وَهُوَ أَخُو بَنِي حَارِثَةَ -: يَا خَلِيفَةَ رَسُولِ اللَّهِ ; أَعْطَيْتَ الَّتِي لَوْ أَنَّهَا مَاتَتْ.. لَمْ يَرِثْهَا؟ ! فَقَسَّمَهُ بَيْنَهُمَا ). وَأَخْرَجَ عَبْدُ الرَّزَّاقِ فِي «مُصَنَّفِهِ» عَنْ عَائِشَةَ ؓ حَدِيثُ امْرَأَةِ رِفَاعَةَ الَّتِي طُلِّقَتْ مِنْهُ، وَتَزَوَّجَتْ بَعْدَهُ عَبْدَ الرَّحْمَنِ بْنَ الزُّبَيْرِ، فَلَمْ يَسْتَطِعْ أَنْ يَغْشَاهَا، وَأَرَادَتِ الْعَوْدَ إِلَى رِفَاعَةَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: « لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ وَيَذُوقَ عُسَيْلَتَكِ ». وَهَذَا الْقَدْرُ فِي الصَّحِيحِ، وَزَادَ عَبْدُ الرَّزَّاقِ: فَقَعَدَتْ، ثُمَّ جَاءَتْهُ فَأَخْبَرَتْهُ أَنْ قَدْ مَسَّهَا، فَمَنَعَهَا أَنْ تَرْجِعَ إِلَى زَوْجِهَا الْأَوَّلِ، وَقَالَ: «اللَّهُمَّ ; إِنْ كَانَ إِنَّمَا بِهَا أَنْ تَرْجِعَ إِلَى رِفَاعَةَ.. فَلَا يَتِمُّ لَهَا نِكَاحُهُ مَرَّةً أُخْرَى»، ثُمَّ أَتَتْ أَبَا بَكْرٍ وَعُمَرَ فِي خِلَافَتِهِمَا فَمَنَعَاهَا. وَأَخْرَجَ الْبَيْهَقِيُّ عَنْ عُقْبَةَ بْنِ عَامِرٍ: ( أَنَّ عَمْرَو بْنَ الْعَاصِي وَشُرَحْبِيلَ بْنَ حَسَنَةَ بَعَثَاهُ بَرِيدًا إِلَى أَبِي بَكْرٍ بِرَأْسِ بَنَانَ بِطْرِيقِ الشَّامِ، فَلَمَّا قَدِمَ عَلَى أَبِي بَكْرٍ.. أَنْكَرَ ذَلِكَ، فَقَالَ لَهُ عُقْبَةُ: يَا خَلِيفَةَ رَسُولِ اللَّهِ ; فَإِنَّهُمْ يَصْنَعُونَ ذَلِكَ بِنَا؟ ! قَالَ: أَفَيَسْتَنَّانِ بِفَارِسَ وَالرُّومِ؟ ! لَا يُحْمَلُ إِلَيَّ رَأْسٌ، إِنَّمَا يَكْفِي الْكِتَابَ وَالْخَبَرَ ). وَأَخْرَجَ الْبُخَارِيُّ عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ قَالَ: ( دَخَلَ أَبُو بَكْرٍ عَلَى امْرَأَةٍ مِنْ أَحْمَسَ يُقَالُ لَهَا: زَيْنَبُ، فَرَآهَا لَا تَتَكَلَّمُ، فَقَالَ: مَا لَهَا لَا تَتَكَلَّمُ؟ فَقَالُوا: حَجَّتْ مُصْمَتَةً،  قَالَ لَهَا: تَكَلَّمِي ; فَإِنَّ هَذَا لَا يَحِلُّ، هَذَا مِنْ عَمَلِ الْجَاهِلِيَّةِ، فَتَكَلَّمَتْ فَقَالَتْ: مَنْ أَنْتَ؟ قَالَ: امْرُؤٌ مِنَ الْمُهَاجِرِينَ، قَالَتْ: أَيُّ الْمُهَاجِرِينَ؟ قَالَ: مِنْ قُرَيْشٍ، قَالَتْ: مِنْ أَيِّ قُرَيْشٍ؟ قَالَ: إِنَّكِ لَسَئُولٌ، أَنَا أَبُو بَكْرٍ، قَالَتْ: مَا بَقَاؤُنَا عَلَى هَذَا الْأَمْرِ الصَّالِحِ الَّذِي جَاءَ اللَّهُ بِهِ بَعْدَ الْجَاهِلِيَّةِ؟ قَالَ: بَقَاؤُكُمْ عَلَيْهِ مَا اسْتَقَامَتْ أَئِمَّتُكُمْ، قَالَتْ: وَمَا الْأَئِمَّةُ؟ قَالَ: أَمَا كَانَ لِقَوْمِكِ رُءُوسٌ وَأَشْرَافٌ يَأْمُرُونَهُمْ فَيُطِيعُونَهُمْ؟ قَالَتْ: بَلَى قَالَ: فَهُمْ أُولَئِكَ عَلَى النَّاسِ ). وَأَخْرَجَ النَّسَائِيُّ عَنْ أَسْلَمَ: أَنَّ عُمَرَ اطَّلَعَ عَلَى أَبِي بَكْرٍ وَهُوَ آخِذٌ بِلِسَانِهِ، فَقَالَ: (هَذَا الَّذِي أَوْرَدَنِي الْمَوَارِدَ). وَأَخْرَجَ أَبُو عُبَيْدٍ فِي «الْغَرِيبِ» عَنْ أَبِي بَكْرٍ: أَنَّهُ مَرَّ بِعَبْدِ الرَّحْمَنِ وَهُوَ يُمَاظُّ جَارًا لَهُ، فَقَالَ لَهُ: (لَا تُمَاظَّ جَارَكَ ; فَإِنَّهُ يَبْقَى وَيَذْهَبُ عَنْكَ النَّاسُ). الْمُمَاظَّةُ: الْمُنَازَعَةُ وَالْمُخَاصَمَةُ. [مِنْ خُطَبِ سَيِّدِنَا أَبِي بَكْرٍ   ؓ ] وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ مُوسَى بْنِ عُقْبَةَ: أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ كَانَ يَخْطُبُ فَيَقُولُ: (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، أَحْمَدُهُ وَأَسْتَعِينُهُ، وَنَسْأَلُهُ الْكَرَامَةَ فِيمَا بَعْدَ الْمَوْتِ ;  فَإِنَّهُ قَدْ دَنَا أَجَلِي وَأَجَلُكُمْ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، أَرْسَلَهُ بِالْحَقِّ بَشِيرًا وَنَذِيرًا، وَسِرَاجًا مُنِيرًا ; لِيُنْذِرَ مَنْ كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ، وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ.. فَقَدْ رَشَدَ، وَمَنْ يَعْصِهِمَا.. فَقَدْ ضَلَّ ضَلَالًا مُبِينًا. أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَالِاعْتِصَامِ بِأَمْرِ اللَّهِ الَّذِي شَرَعَ لَكُمْ وَهَدَاكُمْ بِهِ، ; فَإِنَّ جَوَامِعَ هُدَى الْإِسْلَامِ بَعْدَ كَلِمَةِ الْإِخْلَاصِ: السَّمْعُ وَالطَّاعَةُ لِمَنْ وَلَّاهُ اللَّهُ أَمْرَكُمْ ; فَإِنَّهُ مَنْ يُطِعِ وَالِيَ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ.. فَقَدْ أَفْلَحَ، وَأَدَّى الَّذِي عَلَيْهِ مِنَ الْحَقِّ. وَإِيَّاكُمْ وَاتِّبَاعَ الْهَوَى ; فَقَدْ أَفْلَحَ مَنْ حُفِظَ مِنَ الْهَوَى وَالطَّمَعِ وَالْغَضَبِ. وَإِيَّاكُمْ وَالْفَخْرَ، وَمَا فَخْرُ مَنْ خُلِقَ مِنْ تُرَابٍ ثُمَّ إِلَى التُّرَابِ يَعُودُ، ثُمَّ يَأْكُلُهُ الدُّودُ، ثُمَّ هُوَ الْيَوْمَ حَيٌّ وَغْدًا مَيِّتٌ؟ ! فَاعْمَلُوا يَوْمًا بِيَوْمٍ، وَسَاعَةً بِسَاعَةٍ، وَتَوَقُّوا دُعَاءَ الْمَظْلُومِ، وَعُدُّوا أَنْفُسَكُمْ فِي الْمَوْتَى، وَاصْبِرُوا فَإِنَّ الْعَمَلَ كُلَّهُ بِالصَّبْرِ، وَاحْذَرُوا وَالْحَذَرُ يَنْفَعُ، وَاعْمَلُوا وَالْعَمَلُ يُقْبَلُ، وَاحْذَرُوا مَا حَذَّرَكُمُ اللَّهُ مِنْ عَذَابِهِ، وَسَارَعُوا فِيمَا وَعَدَكُمُ اللَّهُ مِنْ رَحْمَتِهِ. وَافْهَمُوا وَتَفَهَّمُوا، وَاتَّقُوا وَتَوَقُّوا، فَإِنَّ اللَّهَ قَدْ بَيَّنَ لَكُمْ مَا أَهْلَكَ بِهِ مَنْ كَانَ قَبْلَكُمْ، وَمَا نَجَى بِهِ مَنْ نَجَى قَبْلَكُمْ، قَدْ بَيَّنَ لَكُمْ فِي كِتَابِهِ حَلَالَهُ وَحَرَامَهُ، وَمَا يُحِبُّ مِنَ الْأَعْمَالِ، وَمَا يَكْرَهُ ; فَإِنِّي لَا آلُوكُمْ وَنَفْسِي، وَاللَّهُ الْمُسْتَعَانُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ. وَاعْلَمُوا: أَنَّكُمْ مَا أَخْلَصْتُمْ لِلَّهِ مِنْ أَعْمَالِكُمْ.. فَرَبَّكُمْ أَطَعْتُمْ، وَحَظَّكُمْ حَفِظْتُمْ وَاغْتَبَطْتُمْ، وَمَا تَطَوَّعْتُمْ بِهِ لِرَبِّكُمْ.. فَاجْعَلُوهُ نَوَافِلَ بَيْنَ أَيْدِيكُمْ، تَسْتَوْفُوا لِسَلَفِكُمْ، وَتُعْطُوا جَزَاءَكُمْ حِينَ فَقْرِكُمْ وَحَاجَتِكُمْ إِلَيْهَا. ثُمَّ تَفَكَّرُوا عِبَادَ اللَّهِ فِي إِخْوَانِكُمْ وَصَحَابَتِكُمُ الَّذِينَ مَضَوْا ; قَدْ وَرَدُوا عَلَى مَا قَدَّمُوا فَأَقَامُوا عَلَيْهِ، وَحَلُّوا فِي الشَّقَاءِ وَالسَّعَادَةِ فِيمَا بَعْدَ الْمَوْتِ. إِنَّ اللَّهَ لَيْسَ لَهُ شَرِيكٌ، وَلَيْسَ بَيْنَهُ وَبَيْنَ أَحَدٍ مِنْ خَلْقِهِ نَسَبٌ يُعْطِيهِ بِهِ خَيْرًا، وَلَا يَصْرِفُ عَنْهُ سُوءًا إِلَّا بِطَاعَتِهِ وَاتِّبَاعِ أَمْرِهِ ; فَإِنَّهُ لَا خَيْرَ فِي خَيْرٍ بَعْدَهُ النَّارُ، وَلَا شَرَّ فِي شَرٍّ بَعْدَهُ الْجَنَّةُ. أَقُولُ قَوْلِي هَذَا، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ، وَصَلُّوا عَلَى نَبِيِّكُمْ ﷺ، وَالسَّلَامُ عَلَيْهِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ). وَأَخْرَجَ الْحَاكِمُ وَالْبَيْهَقِيُّ عَنْ عَبْدِ اللَّهِ بْنِ عُكَيْمٍ قَالَ: خَطَبَنَا أَبُو بَكْرٍ الصِّدِّيقُ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ لَهُ أَهْلٌ، ثُمَّ قَالَ: (أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَأَنْ تُثْنُوا عَلَيْهِ بِمَا هُوَ لَهُ أَهْلٌ، وَأَنْ تَخْلِطُوا الرَّغْبَةَ بِالرَّهْبَةِ، فَإِنَّ اللَّهَ تَعَالَى أَثْنَى عَلَى زَكَرِيَّا وَأَهْلِ بَيْتِهِ فَقَالَ: إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا وَكَانُوا لَنَا خَاشِعِينَ. ثُمَّ اعْلَمُوا عِبَادَ اللَّهِ: أَنَّ اللَّهَ قَدِ ارْتَهَنَ بِحَقِّهِ أَنْفُسَكُمْ، وَأَخَذَ عَلَى ذَلِكَ مَوَاثِيقَكُمْ، وَاشْتَرَى مِنْكُمُ الْقَلِيلَ الْفَانِيَ بِالْكَثِيرِ الْبَاقِي، وَهَذَا كِتَابُ اللَّهِ فِيكُمْ لَا يُطْفَأُ نُورُهُ، وَلَا تَنْقَضِي عَجَائِبُهُ، فَاسْتَضِيئُوا بِنُورِهِ، وَانْتَصِحُوا كِتَابَهُ، وَاسْتَضِيئُوا مِنْهُ لِيَوْمِ الظُّلْمَةِ ; فَإِنَّهُ إِنَّمَا خَلَقَكُمْ لِعِبَادَتِهِ، وَوَكَّلَ بِكُمْ كِرَامًا كَاتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ. ثُمَّ اعْلَمُوا عِبَادَ اللَّهِ: أَنَّكُمْ تَغْدُونَ وَتَرُوحُونَ فِي أَجَلٍ قَدْ غُيِّبَ عَنْكُمْ عِلْمُهُ ; فَإِنِ اسْتَطَعْتُمْ أَنْ تَنْقَضِيَ الْآجَالُ وَأَنْتُمْ فِي عَمَلِ اللَّهِ.. فَافْعَلُوا، وَلَنْ تَسْتَطِيعُوا ذَلِكَ إِلَّا بِاللَّهِ، سَابِقُوا فِي آجَالِكُمْ قَبْلَ أَنْ تَنْقَضِيَ آجَالُكُمْ فَيَرُدَّكُمْ إِلَى أَسْوَأِ أَعْمَالِكُمْ ; فَإِنَّ قَوْمًا جَعَلُوا آجَالَهُمْ لِغَيْرِهِمْ وَنَسُوا أَنْفُسَهُمْ، فَأَنْهَاكُمْ أَنْ تَكُونُوا أَمْثَالَهُمْ ; فَالْوَحَا الْوَحَا، ثُمَّ النَّجَاءَ النَّجَاءَ ; فَإِنَّ وَرَاءَكُمْ طَالِبًا حَثِيثًا مَرُّهُ سَرِيعٌ). وَأَخْرَجَ ابْنُ أَبِي الدُّنْيَا وَأَحْمَدُ فِي «الزُّهْدِ» وَأَبُو نُعَيْمٍ فِي «الْحِلْيَةِ» عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ: أَنَّ أَبَا بَكْرٍ كَانَ يَقُولُ فِي خُطْبَتِهِ: (أَيْنَ الْوُضَّاءُ الْحَسَنَةُ وُجُوهُهُمُ، الْمُعْجَبُونَ بِشَبَابِهِمْ؟ ! أَيْنَ الْمُلُوكُ الَّذِينَ بَنَوُا الْمَدَائِنَ وَحَصَّنُوهَا؟ ! أَيْنَ الَّذِينَ كَانُوا يُعْطَوْنَ الْغَلَبَةَ فِي مُوَاطِنِ الْحَرْبِ؟ ! قَدْ تَضَعْضَعَ أَرْكَانُهُمْ حِينَ أَخْنَى بِهِمُ الدَّهْرُ، وَأَصْبَحُوا فِي ظُلُمَاتِ الْقُبُورِ، الْوَحَا الْوَحَا، ثُمَّ النَّجَاءَ النَّجَاءَ). وَأَخْرَجَ أَحْمَدُ فِي «الزُّهْدِ» عَنْ سَلْمَانَ قَالَ: ( أَتَيْتُ أَبَا بَكْرٍ، فَقُلْتُ: اعْهَدْ إِلَيَّ، فَقَالَ: يَا سَلْمَانُ ; اتَّقِ اللَّهَ، وَاعْلَمْ أَنَّهُ سَتَكُونُ فُتُوحٌ، فَلَا أَعْرِفَنَّ مَا كَانَ حَظُّكَ مِنْهَا مَا جَعَلْتَهُ فِي بَطْنِكَ، أَوْ أَلْقَيْتَهُ عَلَى ظَهْرِكَ، وَاعْلَمْ أَنَّهُ مَنْ صَلَّى الصَّلَوَاتِ الْخَمْسَ.. فَإِنَّهُ يُصْبِحُ فِي ذِمَّةِ اللَّهِ، وَيُمْسِي فِي ذِمَّةِ اللَّهِ تَعَالَى،  فَلَا تَقْتُلْ أَحَدًا مِنْ أَهْلِ ذِمَّةِ اللَّهِ فَتَخْفِرَ اللَّهَ فِي ذِمَّتِهِ، فَيُكِبَّكَ اللَّهُ فِي النَّارِ عَلَى وَجْهِكَ). وَأَخْرَجَ عَنْ أَبِي بَكْرٍ ؓ قَالَ: (يُقْبَضُ الصَّالِحُونَ الْأَوَّلَ فَالْأَوَّلَ، حَتَّى يَبْقَى مِنَ النَّاسِ حُثَالَةٌ كَحُثَالَةِ التَّمْرِ وَالشَّعِيرِ، لَا يُبَالِي اللَّهُ بِهِمْ). وَأَخْرَجَ سَعِيدُ بْنُ مَنْصُورٍ فِي «سُنَنِهِ» عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ: أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ ؓ كَانَ يَقُولُ فِي دُعَائِهِ: (اللَّهُمَّ ; اجْعَلْ خَيْرَ عُمَرِي آخِرَهُ، وَخَيْرَ عَمَلِي خَوَاتِمَهُ، وَخَيْرَ أَيَّامِي يَوْمَ لِقَائِكَ ). وَأَخْرَجَ أَحْمَدُ فِي «الزُّهْدِ» عَنِ الْحَسَنِ، قَالَ: بَلَغَنِي أَنَّ أَبَا بَكْرٍ كَانَ يَقُولُ فِي دُعَائِهِ: (اللَّهُمَّ ; إِنِّي أَسْأَلُكَ الَّذِي هُوَ خَيْرٌ لِي فِي عَاقِبَةِ الْأَمْرِ، اللَّهُمَّ ; اجْعَلْ آخِرَ مَا تُعْطِينِي مِنَ الْخَيْرِ رِضْوَانَكَ وَالدَّرَجَاتِ الْعُلَى مِنْ جَنَّاتِ النَّعِيمِ ). وَأَخْرَجَ عَنْ عَرْفَجَةَ قَالَ: قَالَ أَبُو بَكْرٍ: (مَنِ اسْتَطَاعَ أَنْ يَبْكِيَ.. فَلْيَبْكِ، وَإِلَّا فَلْيَتَبَاكَ). وَأَخْرَجَ عَنْ عُرْوَةَ، عَنْ أَبِي بَكْرٍ قَالَ: (أَهْلَكَهُنَّ الْأَحْمَرَانِ: الذَّهَبُ، وَالزَّعْفَرَانُ ). وَأَخْرَجَ عَنْ مُسْلِمِ بْنِ يَسَارٍ، عَنْ أَبِي بَكْرٍ قَالَ: (إِنَّ الْمُسْلِمَ لَيُؤْجَرُ فِي كُلِّ شَيْءٍ ; حَتَّى فِي النَّكْبَةِ وَانْقِطَاعِ شِسْعِهِ، وَالْبِضَاعَةُ تَكُونُ فِي كُمِّهِ، فَيَفْقِدُهَا، فَيَفْزَعُ لَهَا، فَيَجِدُهَا فِي ضَبْنِهِ ). وَأَخْرَجَ عَنْ مَيْمُونِ بْنِ مِهْرَانَ، قَالَ: أَتَى أَبُو بَكْرٍ بِغُرَابٍ وَافِرِ الْجَنَاحَيْنِ، فَقَلَبَهُ ثُمَّ قَالَ: (مَا صِيدَ مِنْ صَيْدٍ، وَلَا عَضَدْتَ مِنْ شَجَرَةٍ.. إِلَّا بِمَا ضَيَّعْتَ مِنَ التَّسْبِيحِ). وَأَخْرَجَ الْبُخَارِيُّ فِي «الْأَدَبِ» وَعَبْدُ اللَّهِ بْنُ أَحْمَدَ فِي زَوَائِدِ «الزُّهْدِ» عَنِ الصُّنَابِحِيِّ: أَنَّهُ سَمِعَ أَبَا بَكْرٍ يَقُولُ: (إِنَّ دُعَاءَ الْأَخِ لِأَخِيهِ فِي اللَّهِ يُسْتَجَابُ). وَأَخْرَجَ عَبْدُ اللَّهِ فِي زَوَائِدِ «الزُّهْدِ» عَنْ عُبَيْدِ بْنِ عُمَيْرٍ، عَنْ لَبِيدٍ الشَّاعِرِ: أَنَّهُ قَدِمَ عَلَى أَبِي بَكْرٍ فَقَالَ: أَلَا كُلُّ شَيْءٍ مَا خَلَا اللَّهَ بَاطِلٌ فَقَالَ (صَدَقْتَ)، فَقَالَ: وَكُلُّ نَعِيمٍ لَا مَحَالَةَ زَائِلُ فَقَالَ: (كَذَبْتَ ; عِنْدَ اللَّهِ نَعِيمٌ لَا يَزُولُ)، فَلَمَّا وَلَّى.. قَالَ أَبُو بَكْرٍ: (رُبَّمَا قَالَ الشَّاعِرُ الْكَلِمَةَ مِنَ الْحِكْمَةِ). كَلِمَاتِهِ الدَّالَّةِ عَلَى شِدَّةِ خَوْفِهِ مِنْ رَبِّهِ   أَخْرَجَ أَبُو أَحْمَدَ الْحَاكِمُ عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: دَخَلَ أَبُو بَكْرٍ حَائِطًا ; وَإِذَا بِدُبْسِيٍّ فِي ظِلِّ شَجَرَةٍ، فَتَنَفَّسَ الصُّعَدَاءَ، ثُمَّ قَالَ: (طُوبَى لَكَ يَا طَيْرُ   ; تَأْكُلُ مِنَ الشَّجَرِ، وَتَسْتَظِلُّ بِالشَّجَرِ، وَتَصِيرُ إِلَى غَيْرِ حِسَابٍ، يَا لَيْتَ أَبَا بَكْرٍ مِثْلُكَ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ الْأَصْمَعِيِّ، قَالَ: كَانَ أَبُو بَكْرٍ إِذَا مُدِحَ.. قَالَ: (اللَّهُمَّ ; أَنْتَ أَعْلَمُ مِنِّي بِنَفْسِي، وَأَنَا أَعْلَمُ بِنَفْسِي مِنْهُمُ، اللَّهُمَّ ; اجْعَلْنِي خَيْرًا مِمَّا يَظُنُّونَ، وَاغْفِرْ لِي مَا لَا يَعْلَمُونَ، وَلَا تُؤَاخِذْنِي بِمَا يَقُولُونَ). وَأَخْرَجَ أَحْمَدُ فِي «الزُّهْدِ» عَنْ مُجَاهِدٍ، قَالَ: ( كَانَ ابْنُ الزُّبَيْرِ إِذَا قَامَ فِي الصَّلَاةِ.. كَأَنَّهُ عُودٌ مِنَ الْخُشُوعِ، قَالَ: وَحُدِّثْتُ أَنَّ أَبَا بَكْرٍ كَانَ كَذَلِكَ ). وَأَخْرَجَ عَنْ ضَمْرَةَ بْنِ حَبِيبٍ قَالَ: حَضَرَتِ الْوَفَاةُ ابْنًا لِأَبِي بَكْرٍ الصِّدِّيقِ، فَجَعَلَ الْفَتَى يَلْحَظُ إِلَى وِسَادَةٍ، فَلَمَّا تُوُفِّيَ.. قَالُوا لِأَبِي بَكْرٍ: رَأَيْنَا ابْنَكَ يَلْحَظُ إِلَى وِسَادَةٍ!! فَدَفَعُوهُ عَنِ الْوِسَادَةِ فَوَجَدُوا تَحْتَهَا خَمْسَةَ دَنَانِيرَ أَوْ سِتَّةً، فَضَرَبَ أَبُو بَكْرٍ بِيَدِهِ عَلَى الْأُخْرَى يُرَجِّعُ وَيَقُولُ: (إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، يَا فُلَانُ ; مَا أَحْسَبُ جِلْدَكَ يَتَّسِعُ لَهَا). وَأَخْرَجَ عَنْ ثَابِتٍ الْبُنَانِيِّ: أَنَّ أَبَا بَكْرٍ كَانَ يَتَمَثَّلُ: لَا تَزَالُ تَنْعِي حَبِيبًا حَتَّى تَكُونَهُ     وَقَدْ يَرْجُو الْفَتَى الرَّجَا يَمُوتُ دُونَهُ وَأَخْرَجَ ابْنُ سَعْدٍ عَنِ ابْنِ سِيرِينَ قَالَ: لَمْ يَكُنْ أَحَدٌ بَعْدَ النَّبِيِّ ﷺ أَهْيَبَ لِمَا لَا يَعْلَمُ مِنْ أَبِي بَكْرٍ، وَلَمْ يَكُنْ أَحَدٌ بَعْدَ أَبِي بَكْرٍ أَهْيَبَ لِمَا لَا يَعْلَمُ مِنْ عُمَرَ، وَإِنَّ أَبَا بَكْرٍ نَزَلَتْ بِهِ قَضِيَّةٌ فَلَمْ نَجِدْ لَهَا فِي كِتَابِ اللَّهِ أَصْلًا، وَلَا فِي السُّنَّةِ أَثَرًا، فَقَالَ:) أَجْتَهِدُ رَأْيِي فَإِنْ يَكُنْ صَوَابًا.. فَمِنَ اللَّهِ، وَإِنْ يَكُنْ خَطَأً.. فَمِنِّي وَأَسْتَغْفِرُ اللَّهَ). فَائِدَةٌ [فِي قِيَادَةِ عَمْرِو بْنِ الْعَاصِ لِسَرِيَّةٍ فِيهَا أَبُو بَكْرٍ وَعُمَرُ ؓ ] أَخْرَجَ الْبَيْهَقِيُّ فِي «الدَّلَائِلِ» عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ قَالَ: ( بَعَثَ رَسُولُ اللَّهِ ﷺ عَمْرَو بْنَ الْعَاصِي فِي سَرِيَّةٍ فِيهِمْ أَبُو بَكْرٍ وَعُمَرُ،  فَلَمَّا انْتَهَوْا إِلَى مَكَانِ الْحَرْبِ.. أَمَرَهُمْ عَمْرٌو أَلَّا يُنَوِّرُوا نَارًا، فَغَضِبَ عُمَرُ، فَهَمَّ أَنْ يَأْتِيَهُ، فَنَهَاهُ أَبُو بَكْرٍ وَأَخْبَرَهُ: أَنَّهُ لَمْ يَسْتَعْمِلْهُ رَسُولُ اللَّهِ ﷺ عَلَيْكَ إِلَّا لِعِلْمِهِ بِالْحَرْبِ، فَهَدَأَ عَنْهُ ). وَأَخْرَجَ الْبَيْهَقِيُّ مِنْ طَرِيقِ أَبِي مَعْشَرٍ عَنْ بَعْضِ مَشْيَخَتِهِمْ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: « إِنِّي لَأُؤَمِّرَ الرَّجُلَ عَلَى الْقَوْمِ فِيهِمْ مَنْ هُوَ خَيْرٌ مِنْهُ ; لِأَنَّهُ أَيْقَظُ عَيْنًا وَأَبْصَرُ بِالْحَرْبِ ». فَائِدَةٌ [فِي ضَيَاعِ الْأَمَانَةِ] أَخْرَجَ الْبَيْهَقِيُّ فِي «الدَّلَائِلِ» عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ: (لَمَّا كَانَ عَامُ الْفَتْحِ.. خَرَجَتِ ابْنَةٌ لِأَبِي قُحَافَةَ، فَلَقِيَتْهَا الْخَيْلُ، وَفِي عُنُقِهَا طَوْقٌ مِنْ وَرِقٍ، فَاقْتَطَعَهُ إِنْسَانٌ مِنْ عُنُقِهَا، فَلَمَّا دَخَلَ رَسُولُ اللهِ ﷺ الْمَسْجِدَ.. قَامَ أَبُو بَكْرٍ فَقَالَ: أَنْشُدُ بِاللَّهِ وَالْإِسْلَامِ طَوْقَ أُخْتِي، فَوَاللَّهِ مَا أَجَابَهُ أَحَدٌ، ثُمَّ قَالَ الثَّانِيَةَ فَمَا أَجَابَهُ أَحَدٌ، فَقَالَ: يَا أُخَيَّةُ ; احْتَسِبِي طَوْقَكِ، فَوَاللَّهِ ; إِنَّ الْأَمَانَةَ الْيَوْمَ فِي النَّاسِ لَقَلِيلٌ).

    ✧ SECTION On the reports related from al-Ṣiddīq ؓ among the stopped traditions — whether as utterance, ruling, sermon, or supplication. Al-Lālakāʾī narrated in al-Sunnah from Ibn ʿUmar, who said: A man came to Abū Bakr and said: “Do you consider fornication to be by divine decree?” He said: “Yes.” He said: “So Allah decreed it upon me, then He will punish me?” He said: “Yes, O son of the foul-smelling woman! By Allah, if I had a man present, I would command that your nose be struck.” Ibn Abī Shaybah narrated in his Muṣannaf from al-Zubayr that Abū Bakr said while addressing the people: “O people, be ashamed before Allah, for by the One in whose hand is my soul, when I go out to relieve myself in the open, I remain with my head covered, out of shame before my Lord.” ʿAbd al-Razzāq narrated in his Muṣannaf from ʿAmr b. Dīnār, who said: Abū Bakr ؓ said: “Be ashamed before Allah, for by Allah, I enter the privy and lean my back against the wall, out of shame before Allah.” Abū Dāwūd narrated in his Sunan from Abū ʿAbd Allāh al-Ṣunābiḥī that he prayed Maghrib behind Abū Bakr, and he recited in the first two rakʿahs Umm al-Qurʾān and a short sūrah from the Mufaṣṣal, and in the third he recited: “Our Lord, do not let our hearts deviate after You have guided us” — the verse. Ibn Abī Khaythamah and Ibn ʿAsākir narrated from Ibn ʿUyaynah, who said: When Abū Bakr offered condolences to a man, he would say: “There is no misfortune alongside consolation, and there is no benefit alongside anguish. Death is less severe than what precedes it and more severe than what follows it. Remember the loss of the Messenger of Allah ﷺ, and your affliction will seem small; may Allah magnify your reward.” Ibn Abī Shaybah and al-Dāraquṭnī narrated from Sālim b. ʿUbayd — a Companion — who said: “Abū Bakr al-Ṣiddīq used to say to me: ‘Stand between me and dawn so that I may take the pre-dawn meal.’” He also narrated from Abū Qilābah and Abū al-Safar, who said: “Abū Bakr al-Ṣiddīq used to say: ‘Close the door so that we may take the pre-dawn meal.’” Al-Bayhaqī narrated from Ḥudhayfah b. Asīd, who said: “I reached the time of Abū Bakr and ʿUmar, and they did not offer sacrificial animals, out of a desire to be followed in their practice.” Abū Dāwūd narrated from Ibn ʿAbbās, who said: “I testified concerning Abū Bakr al-Ṣiddīq that he said: ‘Eat the floating fish.’” Al-Shāfiʿī narrated in al-Umm from Abū Bakr al-Ṣiddīq that he disapproved of selling meat for live animals. Al-Bukhārī narrated from him that he placed the grandfather in the position of the father — meaning, in inheritance. Ibn Abī Shaybah narrated in his Muṣannaf from ʿAṭāʾ, from Abū Bakr, who said: “The grandfather is in the position of the father as long as there is no father closer than him, and the son’s son is in the position of the son as long as there is no son closer than him.” He narrated from al-Qāsim that Abū Bakr was brought a man who had disowned his father. Abū Bakr ؓ said: “Strike the head, for Satan is in the head.” He narrated from Abū Mālik, who said: When Abū Bakr prayed over a deceased person, he would say: “O Allah, Your servant has been surrendered by family, wealth, and kinsfolk, and the sin is great; but You are Forgiving and Merciful.” Saʿīd b. Manṣūr narrated in his Sunan from ʿUmar that Abū Bakr ruled that ʿĀṣim b. ʿUmar b. al-Khaṭṭāb be given to Umm ʿĀṣim, and said: “Her scent, her smell, and her gentleness are better for him than you.” Al-Bayhaqī narrated from Qays b. Abī Ḥāzim, who said: “A man came to Abū Bakr and said: ‘My father wants to take all my wealth, to sweep it away.’ He said to the father: ‘You are entitled from his wealth only to what suffices you.’ He said: ‘O Caliph of the Messenger of Allah, did the Messenger of Allah ﷺ not say: “You and your wealth belong to your father”?’ He said: ‘Yes, and by that he meant only maintenance.’” Aḥmad narrated from ʿAmr b. Shuʿayb, from his father, from his grandfather, that Abū Bakr and ʿUmar did not execute a free man for killing a slave. Al-Bukhārī narrated from Ibn Abī Mulaykah, from his grandfather, that a man bit another man’s hand and knocked out his front tooth, and Abū Bakr declared it of no consequence. Ibn Abī Shaybah and al-Bayhaqī narrated from ʿIkrimah that Abū Bakr ruled for an ear fifteen camels, and said: “Hair and turban conceal its disfigurement.” [I enjoin upon you ten qualities] Al-Bayhaqī and others narrated from Abū ʿImrān al-Jawnī that Abū Bakr sent armies to Syria and put Yazīd b. Abī Sufyān in command over them. He said: “I enjoin upon you ten qualities: do not kill a woman, nor a child, nor an old man, and do not cut down a fruit-bearing tree, and do not destroy an inhabited place, and do not hamstring a sheep or a camel except for food, and do not scatter bees nor burn them, and do not act treacherously with spoils, and do not be cowardly.” Aḥmad, Abū Dāwūd, and al-Nasāʾī narrated from Abū Barzah al-Aslamī, who said: “Abū Bakr became angry with a man, and his anger grew intense. I said: ‘O Caliph of the Messenger of Allah, strike off his neck.’ He said: ‘Woe to you! That is not for anyone after the Messenger of Allah ﷺ.’” [Some of al-Ṣiddīq’s rulings ؓ] Sayf narrated in Kitāb al-Futūḥ from his shaykhs that al-Muhājir b. Abī Umayyah — who was governor of al-Yamāmah — had two singing women brought before him. One of them sang in vilification of the Prophet ﷺ, so he cut off her hand and extracted her front teeth. The other sang in satire of the Muslims, so he cut off her hand and extracted her front tooth. Abū Bakr wrote to him: “I have learned what you did to the woman who sang in vilification of the Prophet ﷺ. Had you not preceded me in it, I would have commanded you to kill her, because the prescribed punishment for the prophets is unlike other prescribed punishments. Whoever engages in that from among the Muslims is an apostate, or from among the protected people is a treacherous combatant. As for the one who sang in satire of the Muslims: if she was among those who claim Islam, then it is a disciplinary chastisement and a warning short of mutilation; if she was a dhimmī, then by my life, what you have passed over from her of shirk is greater. Had I given you prior instruction in such a matter, you would have incurred what is disliked. Accept ease, and beware of mutilating people, for it is a sin and a cause of aversion, except in retaliation.” Mālik and al-Dāraquṭnī narrated from Ṣafiyyah bt. Abī ʿUbayd that a man had intercourse with a virgin slave girl and confessed. He commanded that he be flogged, then banished him to Fadak. Abū Yaʿlā narrated from Muḥammad b. Ḥāṭib, who said: A man who had stolen and whose limbs had already been cut off was brought to Abū Bakr. Abū Bakr ؓ said: “I find nothing for you except what the Messenger of Allah ﷺ ruled concerning you on the day he commanded that you be killed, for he knew you better.” Then he commanded that he be killed. Mālik narrated from al-Qāsim b. Muḥammad that a man from Yemen with a hand and a foot cut off arrived and lodged with Abū Bakr. He complained to him that the governor of Yemen had wronged him. He used to pray at night, and Abū Bakr would say: “By your father, your night is not the night of a thief!” Then they missed some jewelry belonging to Asmāʾ bt. ʿUmays, the wife of Abū Bakr. The man began going around with them, saying: “O Allah, take the one who broke into the house of this righteous household by night.” They found the jewelry with a goldsmith, who claimed that the amputee had brought it to him. The amputee confessed, or testimony was given against him, so Abū Bakr commanded that his left hand be cut off. Abū Bakr ؓ said: “By Allah, his supplication against himself is more serious in my view than his theft.” Al-Dāraquṭnī narrated from Anas that Abū Bakr cut off the hand for a shield worth five dirhams. Abū Nuʿaym narrated in al-Ḥilyah from Abū Ṣāliḥ, who said: When the people of Yemen came in the time of Abū Bakr and heard the Qurʾān, they began to weep. Abū Bakr ؓ said: “Thus we were, then the hearts grew hard.” Abū Nuʿaym said: that is, they gained strength and became tranquil through knowledge of Allah the Exalted. Al-Bukhārī narrated from Ibn ʿUmar, who said: Abū Bakr ؓ said: “Honor Muḥammad ﷺ in his household.” Abū ʿUbayd narrated in al-Gharīb from Abū Bakr, who said: “Blessed is he who dies in the naʾnaʾah” — that is, in the earliest period of Islam before the stirring of trials. The Four and Mālik narrated from Qabīṣah, who said: “A grandmother came to Abū Bakr al-Ṣiddīq asking about her inheritance. He said: ‘You have nothing in the Book of Allah, and I know of nothing for you in the Sunnah of the Prophet of Allah ﷺ. Go back until I ask the people.’ So he asked the people. Al-Mughīrah b. Shuʿbah ؓ said: ‘I was present when the Messenger of Allah ﷺ gave her a sixth.’ Abū Bakr said: ‘Is there anyone else with you?’ Muḥammad b. Maslamah stood up and said the same as al-Mughīrah. So Abū Bakr gave it to her.” Mālik and al-Dāraquṭnī narrated from al-Qāsim b. Muḥammad that two grandmothers came to Abū Bakr seeking their inheritance: a mother’s mother and a father’s mother. He gave the inheritance to the mother’s mother. ʿAbd al-Raḥmān b. Sahl al-Anṣārī — one of those who witnessed Badr, a brother of the Banū Ḥārithah — said to him: “O Caliph of the Messenger of Allah, you have given it to the one who, if she had died, would not have inherited from her!” So he divided it between the two of them.” ʿAbd al-Razzāq narrated in his Muṣannaf from ʿĀʾishah ؓ the ḥadīth of the wife of Rifāʿah who was divorced from him and married after him ʿAbd al-Raḥmān b. al-Zubayr, but he was unable to consummate the marriage with her. She wanted to return to Rifāʿah. The Messenger of Allah ﷺ said: “No, not until you taste his sweetness and he tastes your sweetness.” This extent is in the Ṣaḥīḥ. ʿAbd al-Razzāq added: She waited, then came to him and informed him that he had touched her. He prevented her from returning to her first husband, and said: “O Allah, if her only aim is to return to Rifāʿah, then do not let his marriage to her be completed another time.” Then she came to Abū Bakr and ʿUmar in their caliphates, and they prevented her. Al-Bayhaqī narrated from ʿUqbah b. ʿĀmir that ʿAmr b. al-ʿĀṣ and Shuraḥbīl b. Ḥasanah sent him as a messenger to Abū Bakr with the head of Bunān, the patrician of Syria. When he arrived before Abū Bakr, he disapproved of that. ʿUqbah said to him: “O Caliph of the Messenger of Allah, they do that to us!” He said: “Are you following the practice of Persia and Byzantium? No head is to be brought to me. A written report and news is sufficient.” Al-Bukhārī narrated from Qays b. Abī Ḥāzim, who said: “Abū Bakr entered upon a woman of Aḥmas named Zaynab and saw that she was not speaking. He said: ‘Why is she not speaking?’ They said: ‘She performed Ḥajj in silence.’ He said to her: ‘Speak, for this is not lawful; this is from the practice of the Jāhiliyyah.’ So she spoke and said: ‘Who are you?’ He said: ‘A man from the Muhājirūn.’ She said: ‘Which of the Muhājirūn?’ He said: ‘From Quraysh.’ She said: ‘From which Quraysh?’ He said: ‘You are very inquisitive. I am Abū Bakr.’ She said: ‘How long will we remain upon this righteous affair that Allah brought after the Jāhiliyyah?’ He said: ‘You will remain upon it as long as your leaders are upright.’ She said: ‘And what are the leaders?’ He said: ‘Did not your people have chiefs and nobles who commanded them and they obeyed them?’ She said: ‘Yes.’ He said: ‘Then those are the ones over the people.’” Al-Nasāʾī narrated from Aslam that ʿUmar looked in on Abū Bakr while he was holding his tongue, and he said: “This is what has brought me to destruction.” Abū ʿUbayd narrated in al-Gharīb from Abū Bakr that he passed by ʿAbd al-Raḥmān while he was quarreling with a neighbor of his, and said to him: “Do not quarrel with your neighbor, for he will remain while people depart from you.” Al-mumāẓẓah: dispute and quarreling. [From the sermons of our master Abū Bakr ؓ] Ibn ʿAsākir narrated from Mūsā b. ʿUqbah that Abū Bakr al-Ṣiddīq used to deliver sermons and say: “Praise be to Allah, Lord of the worlds. I praise Him and seek His aid, and we ask Him for honor after death, for my appointed time and yours has drawn near. I bear witness that there is no deity but Allah, alone without partner, and that Muḥammad is His servant and His messenger. He sent him with the truth as a bearer of glad tidings and a warner, and as an illuminating lamp, to warn whoever is alive and to make the word due against the disbelievers. Whoever obeys Allah and His Messenger has been guided, and whoever disobeys them has strayed in manifest error. I enjoin upon you fear of Allah and holding fast to the command of Allah which He prescribed for you and by which He guided you. For the comprehensive elements of Islam’s guidance, after the word of sincerity, are listening and obedience to the one whom Allah has placed in authority over your affair. Whoever obeys the one in authority in what is good and in forbidding what is wrong has succeeded and has discharged the duty of truth incumbent upon him. Beware of following passion, for he has succeeded who is preserved from passion, greed, and anger. Beware of boasting. What boasting is there for one who was created from dust, then returns to dust, then worms consume him, and who is alive today and dead tomorrow? Act day by day and hour by hour, and guard against the supplication of the wronged. Count yourselves among the dead, and be patient, for all action is through patience. Be wary, and wariness benefits. Act, and action is accepted. Beware of what Allah has warned you of His punishment, and hasten toward what Allah has promised you of His mercy. Understand and strive to understand; fear and be wary. For Allah has made clear to you what He destroyed those before you by, and what He saved those before you by. He has made clear to you in His Book its lawful and its unlawful, and what deeds He loves and what He hates. I do not spare you or myself. Allah is the One whose help is sought, and there is no power and no strength except through Allah. Know that whatever of your deeds you perform sincerely for Allah, you have obeyed your Lord, guarded your portion, and rejoiced. And whatever you do voluntarily for your Lord, make it supererogatory works before you, so that you may complete what is due from your past and receive your reward at the time of your poverty and need for it. Then reflect, O servants of Allah, on your brothers and companions who have passed on. They have arrived at what they sent ahead and settled upon it, and they have taken their place in misery or felicity after death. Indeed, Allah has no partner, and there is no kinship between Him and anyone of His creation through which He grants him good or turns away from him evil, except through obedience to Him and following His command. For there is no good in a good thing after which comes the Fire, and there is no evil in an evil thing after which comes the Garden. I say this statement of mine, and I seek forgiveness from Allah for myself and for you. Send blessings upon your Prophet ﷺ, and ﷺ and the mercy of Allah and His blessings.” Al-Ḥākim and al-Bayhaqī narrated from ʿAbd Allāh b. ʿUkaym, who said: Abū Bakr al-Ṣiddīq addressed us, praised Allah, and lauded Him as He deserves. Then he said: “I enjoin upon you fear of Allah and praise of Him as He deserves, and that you combine hope with fear. For Allah the Exalted praised Zakariyyā and his family and said: ‘They used to hasten to good deeds and call upon Us in hope and fear, and they were humble before Us.’ Then know, O servants of Allah, that Allah has pledged your souls by His right, taken your covenants upon that, and purchased from you the little and fleeting with the much and enduring. And this is the Book of Allah among you: its light is not extinguished and its wonders do not cease. Seek light from it, accept its counsel, and seek light from it for the day of darkness. For He created you only for His worship and appointed over you noble recorders who know what you do. Then know, O servants of Allah, that you go forth in the morning and return in the evening within a term whose knowledge has been hidden from you. If you are able that your terms expire while you are engaged in the work of Allah, then do so. And you will never be able to do that except by Allah. Race ahead with your terms before your terms expire, lest He send you back to the worst of your deeds. For a people made their terms for other than themselves and forgot themselves, so I forbid you to be like them. So hasten, hasten, then flee, flee; for behind you is a seeker whose passage is swift.) Ibn Abī al-Dunyā, Aḥmad in al-Zuhd, and Abū Nuʿaym in al-Ḥilyah transmitted from Yaḥyā b. Abī Kathīr that Abū Bakr used to say in his sermon: (Where are the bright-faced, beautiful ones, proud of their youth? Where are the kings who built cities and fortified them? Where are those who were granted victory in the arenas of war? Their pillars have crumbled when time ravaged them, and they have come to be in the darkness of the graves. Hasten, hasten, then flee, flee.) Aḥmad transmitted in al-Zuhd from Salmān, who said: I came to Abū Bakr and said, 'Give me a charge.' He said, 'O Salmān, fear Allah, and know that there will be conquests. Let me not see that your share of them is what you put into your belly or cast upon your back. And know that whoever prays the five prayers comes to the morning under the protection of Allah and comes to the evening under the protection of Allah, the Exalted. So do not kill anyone from the people of Allah's protection, lest you violate Allah's protection, and Allah will cast you into the Fire upon your face.' He transmitted from Abū Bakr ؓ that he said: (The righteous are taken away one after another until there remain from the people dregs like the dregs of dates and barley, and Allah pays no heed to them.) Saʿīd b. Manṣūr transmitted in his Sunan from Muʿāwiyah b. Qurrah that Abū Bakr al-Ṣiddīq ؓ used to say in his supplication: (O Allah, make the best of my life its end, and the best of my deeds their seals, and the best of my days the day I meet You.) Aḥmad transmitted in al-Zuhd from al-Ḥasan, who said: It reached me that Abū Bakr used to say in his supplication: (O Allah, I ask You for that which is best for me in the final outcome of the matter. O Allah, make the last of what You give me of good Your good pleasure and the highest degrees of the Gardens of Bliss.) He transmitted from ʿArfajah, who said: Abū Bakr said: (Whoever is able to weep, let him weep; otherwise, let him pretend to weep.) He transmitted from ʿUrwah, from Abū Bakr, who said: (The two red ones destroyed them: gold and saffron.) He transmitted from Muslim b. Yasār, from Abū Bakr, who said: (A Muslim is rewarded for everything, even for a stumble and the breaking of his sandal strap, and for merchandise in his sleeve that he loses and then is alarmed for it and finds it in his side.) He transmitted from Maymūn b. Mihrān, who said: A crow with full wings was brought to Abū Bakr; he turned it over and said: (No game is hunted and no tree is cut except because of the glorification you have neglected.) Al-Bukhārī transmitted in al-Adab and ʿAbd Allāh b. Aḥmad in the additions to al-Zuhd from al-Ṣunābiḥī that he heard Abū Bakr say: (The supplication of a brother for his brother for the sake of Allah is answered.) ʿAbd Allāh transmitted in the additions to al-Zuhd from ʿUbayd b. ʿUmayr, from the poet Labīd, that he came to Abū Bakr and said: Indeed, everything except Allah is false, He said, 'You have spoken truly.' Then he said: And every bliss must inevitably pass away. He said, 'You have lied. With Allah there is bliss that does not pass away.' When he turned away, Abū Bakr said: (A poet may speak a word of wisdom.) His words indicating his intense fear of his Lord Abū Aḥmad al-Ḥākim transmitted from Muʿādh b. Jabal, who said: Abū Bakr entered an orchard, and there was a dove in the shade of a tree. He sighed deeply and said: (Blessed are you, O bird! You eat from the trees and take shade beneath them, and you go to no reckoning. Would that Abū Bakr were like you.) Ibn ʿAsākir transmitted from al-Aṣmaʿī, who said: When Abū Bakr was praised, he would say: (O Allah, You know me better than I know myself, and I know myself better than they do. O Allah, make me better than what they think, and forgive me for what they do not know, and do not take me to account for what they say.) Aḥmad transmitted in al-Zuhd from Mujāhid, who said: (When Ibn al-Zubayr stood in prayer, he was like a stick from humility. He said: And I was told that Abū Bakr was like that.) He transmitted from Ḍamrah b. Ḥabīb, who said: Death attended a son of Abū Bakr al-Ṣiddīq. The youth kept glancing at a cushion. When he died, they said to Abū Bakr, 'We saw your son glancing at a cushion!' They moved the cushion and found beneath it five or six dīnārs. Abū Bakr struck one hand upon the other, repeating: (Indeed we belong to Allah and to Him we return. O so-and-so, I do not think your skin could contain them.) He transmitted from Thābit al-Bunānī that Abū Bakr used to recite: You keep mourning a loved one until you become him, and a young man may hope for a hope but die before it. Ibn Saʿd transmitted from Ibn Sīrīn, who said: No one after the Prophet ﷺ was more awed by what he did not know than Abū Bakr, and no one after Abū Bakr was more awed by what he did not know than ʿUmar. A case came to Abū Bakr for which we found no basis in the Book of Allah and no trace in the Sunnah. He said: (I will exercise my own judgment. If it is right, then it is from Allah; if it is wrong, then it is from me, and I seek Allah's forgiveness.) Benefit [On the leadership of ʿAmr b. al-ʿĀṣ over a raiding party that included Abū Bakr and ʿUmar ؓ] Al-Bayhaqī transmitted in al-Dalāʾil from ʿAbd Allāh b. Buraydah, who said: (The Messenger of Allah ﷺ sent ʿAmr b. al-ʿĀṣ in a raiding party that included Abū Bakr and ʿUmar. When they reached the place of battle, ʿAmr ordered them not to light a fire. ʿUmar became angry and intended to go to him, but Abū Bakr forbade him and told him that the Messenger of Allah ﷺ had appointed him over you only because of his knowledge of warfare. So he calmed down.) Al-Bayhaqī transmitted through Abū Maʿshar from some of their elders that the Messenger of Allah ﷺ said: 'I may appoint a man over a people among whom there is one better than him, because he is more wakeful of eye and more discerning in warfare.' Benefit [On the loss of trustworthiness] Al-Bayhaqī transmitted in al-Dalāʾil from Asmāʾ bt. Abī Bakr, who said: (In the year of the conquest, a daughter of Abū Quḥāfah went out, and she met the cavalry. On her neck was a necklace of silver, which a man cut from her neck. When the Messenger of Allah ﷺ entered the mosque, Abū Bakr stood and said: 'I adjure you by Allah and Islam to return my sister's necklace.' By Allah, no one answered him. Then he said it a second time, and no one answered him. He said: 'O my little sister, count your necklace as a loss. By Allah, trustworthiness among the people today is indeed scarce.)

55. Tarikh (al-Tabari) 1852No grade recorded

    فَصْلٌ فِي أَوَّلِيَّاتِهِ مِنْهَا: أَنَّهُ أَوَّلُ مَنْ أَسْلَمَ، وَأَوَّلُ مَنْ جَمَعَ الْقُرْآنَ، وَأَوَّلُ مَنْ سَمَّاهُ مُصْحَفًا، وَتَقَدَّمَ دَلِيلُ ذَلِكَ. وَأَوَّلُ مَنْ سُمِّيَ خَلِيفَةً.   أَخْرَجَ أَحْمَدُ، عَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: قِيلَ لِأَبِي بَكْرٍ، يَا خَلِيفَةَ اللَّهِ، قَالَ: (أَنَا خَلِيفَةُ رَسُولِ اللَّهِ ﷺ وَأَنَا رَاضٍ بِهِ). وَمِنْهَا: أَنَّهُ أَوَّلُ مَنْ وَلِيَ الْخِلَافَةَ وَأَبُوهُ حَيٌّ، وَأَوَّلُ خَلِيفَةٍ فَرَضَ لَهُ رَعِيَّتُهُ الْعَطَاءَ.   وَأَخْرَجَ الطَّبَرَانِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ: (لَمَّا احْتُضِرَ أَبُو بَكْرٍ... قَالَ: يَا عَائِشَةُ، انْظُرِي اللِّقْحَةَ الَّتِي كُنَّا نَشْرَبُ مِنْ لَبَنِهَا، وَالْجَفْنَةَ الَّتِي كُنَّا نَصْطَبِحُ فِيهَا، وَالْقَطِيفَةَ الَّتِي كُنَّا نَلْبَسُهَا، فَإِنَّا كُنَّا نَنْتَفِعُ بِذَلِكَ حِينَ كُنَّا نَلِي أَمْرَ الْمُسْلِمِينَ، فَإِذَا مُتُّ.. فَارْدُدِيهِ إِلَى عُمَرَ، فَلَمَّا مَاتَ أَبُو بَكْرٍ.. أَرْسَلْتُ بِهِ إِلَى عُمَرَ، فَقَالَ عُمَرُ: رَحِمَكَ اللَّهُ يَا أَبَا بَكْرٍ، لَقَدْ أَتْعَبْتَ مَنْ جَاءَ بَعْدَكَ). وَأَخْرَجَ ابْنُ أَبِي الدُّنْيَا عَنْ أَبِي بَكْرِ بْنِ حَفْصٍ قَالَ: قَالَ أَبُو بَكْرٍ لَمَّا احْتُضِرَ لِعَائِشَةَ: (يَا بُنَيَّةُ، إِنَّا وُلِّينَا أَمْرَ الْمُسْلِمِينَ فَلَمْ نَأْخُذْ لَنَا دِينَارًا وَلَا دِرْهَمًا، وَلَكُنَّا أَكَلْنَا مِنْ جَرِيشِ طَعَامِهِمْ فِي بُطُونِنَا، وَلَبَسْنَا مِنْ خَشِنِ ثِيَابِهِمْ عَلَى ظُهُورِنَا، وَإِنَّهُ لَمْ يَبْقَ عِنْدَنَا مِنْ فَيْءِ الْمُسْلِمِينَ قَلِيلٌ وَلَا كَثِيرٌ، إِلَّا هَذَا الْعَبْدُ الْحَبَشِيُّ، وَهَذَا الْبَعِيرُ النَّاضِحُ، وَجَرْدَ هَذِهِ الْقَطِيفَةِ، فَإِذَا مُتُّ... فَابْعَثِي بِهِنَّ إِلَى عُمَرَ). وَمِنْهَا: أَنَّهُ أَوَّلُ مَنِ اتَّخَذَ بَيْتَ الْمَالِ.   أَخْرَجَ ابْنُ سَعْدٍ عَنْ سَهْلِ بْنِ أَبِي حَثْمَةَ وَغَيْرِهِ: أَنَّ أَبَا بَكْرٍ ؓ كَانَ لَهُ بَيْتُ مَالٍ بِالسُّنْحِ لَيْسَ يَحْرُسُهُ أَحَدٌ، فَقِيلَ لَهُ: أَلَا تَجْعَلُ عَلَيْهِ مَنْ يَحْرُسُهُ؟ قَالَ: عَلَيْهِ قُفْلٌ، وَكَانَ يُعْطِي مَا فِيهِ حَتَّى يَفْرَغَ، فَلَمَّا انْتَقَلَ إِلَى الْمَدِينَةِ.. حَوَّلَهُ فَجَعَلَهُ فِي دَارِهِ، فَقَدِمَ عَلَيْهِ مَالٌ، فَكَانَ يُقَسِّمُهُ عَلَى فُقَرَاءِ النَّاسِ، فَيُسَوِّي بَيْنَ النَّاسِ فِي الْقَسْمِ، وَكَانَ يَشْتَرِي الْإِبِلَ وَالْخَيْلَ وَالسِّلَاحَ فَيَجْعَلُهُ فِي سَبِيلِ اللَّهِ، وَاشْتَرَى قَطَائِفَ أَتَى بِهَا مِنَ الْبَادِيَةِ فَفَرَّقَهَا فِي أَرَامِلِ أَهْلِ الْمَدِينَةِ، فَلَمَّا تُوُفِّيَ أَبُو بَكْرٍ ؓ وَدُفِنَ... دَعَا عُمَرُ الْأُمَنَاءَ، وَدَخَلَ بِهِمْ بَيْتَ مَالِ أَبِي بَكْرٍ - مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَعُثْمَانُ بْنُ عَفَّانَ - فَفَتَحُوا بَيْتَ الْمَالِ، فَلَمْ يَجِدُوا فِيهِ لَا دِينَارًا وَلَا دِرْهَمًا). قُلْتُ: وَبِهَذَا الْأَثَرِ يُرَدُّ قَوْلُ الْعَسْكَرِيِّ فِي «الْأَوَائِلِ»: (إِنَّ أَوَّلَ مَنِ اتَّخَذَ بَيْتَ الْمَالِ عُمَرُ، وَإِنَّهُ لَمْ يَكُنْ لِلنَّبِيِّ ﷺ بَيْتُ مَالٍ، وَلَا لِأَبِي بَكْرٍ ؓ ). وَقَدْ رَدَدْتُ عَلَيْهِ فِي كِتَابِي الَّذِي صَنَّفْتُهُ فِي الْأَوَائِلِ، ثُمَّ رَأَيْتُ الْعَسْكَرِيَّ تَنَبَّهَ لَهُ فِي مَوْضِعٍ آخَرَ مِنْ كِتَابِهِ، فَقَالَ: (إِنَّ أَوَّلَ مَنْ وَلِيَ بَيْتَ الْمَالِ: أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ لِأَبِي بَكْرٍ).   وَمِنْهَا: قَالَ الْحَاكِمُ: (أَوَّلُ لَقَبٍ فِي الْإِسْلَامِ: لَقَبُ أَبِي بَكْرٍ، عَتِيقٌ.  فَائِدَةٌ [فِي أَرْبَعَةٍ أَدْرَكُوا النَّبِيَّ ﷺ مَعَ أَبْنَائِهِمْ ؓ ] أَخْرَجَ الطَّبَرَانِيُّ عَنْ مُوسَى بْنِ عُقْبَةَ قَالَ: (لَا نَعْلَمُ أَرْبَعَةً أَدْرَكُوا النَّبِيَّ ﷺ وَأَبْنَاءَهُمْ إِلَّا هَؤُلَاءِ الْأَرْبَعَةُ:  أَبُو قُحَافَةَ، وَابْنُهُ أَبُو بَكْرٍ الصِّدِّيقُ، وَابْنُهُ عَبْدُ الرَّحْمَنِ، وَأَبُو عَتِيقٍ ابْنُ عَبْدِ الرَّحْمَنِ، وَاسْمُهُ مُحَمَّدٌ). وَأَخْرَجَ ابْنُ مَنْدَهْ وَابْنُ عَسَاكِرَ عَنْ عَائِشَةَ ؓ قَالَتْ: ( مَا أَسْلَمَ أَبُو أَحَدٍ مِنَ الْمُهَاجِرِينَ إِلَّا أَبُو أَبِي بَكْرٍ ). فَائِدَةٌ [فِي أَنَّ أَبَا بَكْرٍ ؓ كَانَ أَسَنَّ أَصْحَابِ رَسُولِ اللهِ ﷺ ] أَخْرَجَ ابْنُ سَعْدٍ وَالْبَزَّارُ بِسَنَدٍ حَسَنٍ عَنْ أَنَسٍ قَالَ: ( كَانَ أَسَنَّ أَصْحَابِ الرَّسُولِ - ﷺ: - أَبُو بَكْرٍ الصِّدِّيقُ، وَسُهَيْلُ بْنُ عَمْرِو بْنِ بَيْضَاءَ   ).

    ✧ Section on his distinctions Among them: he was the first to embrace Islam, the first to collect the Qurʾān, and the first to call it a muṣḥaf, and the proof for that has already been given. And the first to be called khalīfah. Aḥmad narrated from Ibn Abī Mulaykah who said: It was said to Abū Bakr, “O khalīfah of Allah,” and he said: “I am the khalīfah of the Messenger of Allah ﷺ, and I am content with that.” Among them: he was the first to assume the caliphate while his father was still alive, and the first caliph for whom his subjects stipulated a stipend. Al-Ṭabarānī narrated from al-Ḥasan b. ʿAlī b. Abī Ṭālib who said: “When Abū Bakr was dying... he said: ‘O ʿĀʾishah, look at the milch-camel whose milk we used to drink, the bowl from which we used to drink the morning draught, and the velvet cloak that we used to wear, for we used to benefit from these while we were in charge of the Muslims’ affairs. When I die, return it to ʿUmar.’ When Abū Bakr died, she sent it to ʿUmar, and ʿUmar said: ‘May Allah have mercy on you, O Abū Bakr. You have exhausted those who come after you.’” Ibn Abī al-Dunyā narrated from Abū Bakr b. Ḥafṣ who said: Abū Bakr said when he was dying to ʿĀʾishah: “O my little daughter, we were put in charge of the Muslims’ affairs and we did not take for ourselves a single dinar or dirham, but we ate of their coarse crushed food in our bellies and wore of their rough garments on our backs. Nothing of the Muslims’ fayʾ remains with us, little or much, except this Abyssinian slave, this water-carrying camel, and this worn velvet cloak. When I die, send them to ʿUmar.” Among them: he was the first to establish a bayt al-māl (public treasury). Ibn Saʿd narrated from Sahl b. Abī Ḥathmah and others: Abū Bakr ؓ had a bayt al-māl at al-Sunḥ which no one guarded. It was said to him, “Will you not appoint someone to guard it?” He said, “It has a lock.” He used to give out what was in it until it was empty. When he moved to al-Madīnah, he transferred it and placed it in his house. Wealth was brought to him, and he used to distribute it among the poor of the people, treating everyone equally in the distribution. He used to buy camels, horses, and weapons and place them in the path of Allah, and he bought velvet cloaks that were brought from the desert and distributed them among the widows of the people of al-Madīnah. When Abū Bakr ؓ died and was buried, ʿUmar summoned the trusted men—among them ʿAbd al-Raḥmān b. ʿAwf and ʿUthmān b. ʿAffān—and entered with them into Abū Bakr’s bayt al-māl. They opened the treasury and found in it neither a dinar nor a dirham.” I say: By this report one refutes the statement of al-ʿAskarī in “al-Awāʾil”: “The first to establish a bayt al-māl was ʿUmar, and the Prophet ﷺ had no bayt al-māl, nor did Abū Bakr ؓ.” I have already refuted him in my book on firsts. Then I saw that al-ʿAskarī noticed it in another place in his book and said: “The first to be in charge of the bayt al-māl was Abū ʿUbaydah b. al-Jarrāḥ, for Abū Bakr.” Among them: al-Ḥākim said: “The first nickname in Islam was the nickname of Abū Bakr, ʿAtīq.” Benefit [On four men who met the Prophet ﷺ along with their sons ؓ] Al-Ṭabarānī narrated from Mūsā b. ʿUqbah who said: “We know of no four men who met the Prophet ﷺ along with their sons except these four: Abū Quḥāfah, and his son Abū Bakr al-Ṣiddīq, and his son ʿAbd al-Raḥmān, and Abū ʿAtīq, son of ʿAbd al-Raḥmān—his name was Muḥammad.” Ibn Mandah and Ibn ʿAsākir narrated from ʿĀʾishah ؓ who said: “No father of any of the Muhājirūn embraced Islam except the father of Abū Bakr.” Benefit [On Abū Bakr ؓ being the oldest of the companions of the Messenger of Allah ﷺ] Ibn Saʿd and al-Bazzār narrated with a ḥasan chain from Anas who said: “The oldest of the Messenger’s companions—ﷺ—were Abū Bakr al-Ṣiddīq and Suhayl b. ʿAmr b. Bayḍāʾ.”

56. Tarikh (al-Tabari) 1853No grade recorded

    مرض أبي بكر ؓ فَصْلٌ فِي مَرَضِهِ وَوَفَاتِهِ، وَوَصِيَّتِهِ، وَاسْتِخْلَافِهِ عُمَرَ أَخْرَجَ سَيْفٌ وَالْحَاكِمُ عَنِ ابْنِ عُمَرَ قَالَ: (كَانَ سَبَبُ مَوْتِ أَبِي بَكْرٍ  وَفَاةَ رَسُولِ اللَّهِ ﷺ كَمِدَ، فَمَا زَالَ جِسْمُهُ يَحْرِي حَتَّى مَاتَ). يَحْرِي: أَيْ يَنْقُصُ. وَأَخْرَجَ ابْنُ سَعْدٍ وَالْحَاكِمُ بِسَنَدٍ صَحِيحٍ عَنِ ابْنِ شِهَابٍ: أَنَّ أَبَا بَكْرٍ وَالْحَارِثَ بْنَ كَلَدَةَ كَانَا يَأْكُلَانِ خَزِيرَةً أُهْدِيَتْ لِأَبِي بَكْرٍ،  فَقَالَ الْحَارِثُ لِأَبِي بَكْرٍ: (ارْفَعْ يَدَكَ يَا خَلِيفَةَ رَسُولِ اللَّهِ، وَاللَّهِ إِنَّ فِيهَا لَسُمُّ سَنَةٍ، وَأَنَا وَأَنْتَ نَمَوْتُ فِي يَوْمٍ وَاحِدٍ)، فَرَفَعَ يَدَهُ، فَلَمْ يَزَالَا عَلِيلَيْنِ حَتَّى مَاتَا فِي يَوْمٍ وَاحِدٍ عِنْدَ انْقِضَاءِ السَّنَةِ. وَأَخْرَجَ الْحَاكِمُ عَنِ الشَّعْبِيِّ قَالَ: (مَاذَا نَتَوَقَّعُ مِنْ هَذِهِ الدُّنْيَا الدَّنِيَّةِ وَقَدْ سُمَّ رَسُولُ اللَّهِ ﷺ وَسُمَّ أَبُو بَكْرٍ ؟ !) وَأَخْرَجَ الْوَاقِدِيُّ وَالْحَاكِمُ عَنْ عَائِشَةَ ؓ قَالَتْ: (كَانَ أَوَّلُ بَدْءِ مَرَضِ أَبِي بَكْرٍ:  أَنَّهُ اغْتَسَلَ يَوْمَ الِاثْنَيْنِ لِسَبْعٍ خَلَوْنَ مِنْ جُمَادَى الْآخِرَةِ، وَكَانَ يَوْمًا بَارِدًا، فَحُمَّ خَمْسَةَ عَشَرَ يَوْمًا لَا يَخْرُجُ إِلَى صَلَاةٍ، وَتُوُفِّيَ لَيْلَةَ الثُّلَاثَاءِ، لِثَمَانٍ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ، سَنَةَ ثَلَاثَ عَشْرَةَ، وَلَهُ ثَلَاثٌ وَسِتُّونَ سَنَةً). اسْتِخْلَافُهُ لِعُمَرَ ؓ   وَأَخْرَجَ ابْنُ سَعْدٍ وَابْنُ أَبِي الدُّنْيَا عَنْ أَبِي السَّفَرِ، قَالَ: (دَخَلُوا عَلَى أَبِي بَكْرٍ فِي مَرَضِهِ، فَقَالُوا: يَا خَلِيفَةَ رَسُولِ اللَّهِ ﷺ أَلَا نَدْعُو لَكَ طَبِيبًا يَنْظُرُ إِلَيْكَ؟ قَالَ: قَدْ نَظَرَ إِلَيَّ، فَقَالُوا: مَا قَالَ لَكَ؟ قَالَ: إِنِّي فَعَّالٌ لِمَا أُرِيدُ). وَأَخْرَجَ الْوَاقِدِيُّ مِنْ طُرُقٍ: (أَنَّ أَبَا بَكْرٍ لَمَّا ثَقُلَ.. دَعَا عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، فَقَالَ: أَخْبِرْنِي عَنْ عُمَرَ بْنِ الْخَطَّابِ؟ فَقَالَ: مَا تَسْأَلُنِي عَنْ أَمْرٍ.. إِلَّا وَأَنْتَ أَعْلَمُ بِهِ مِنِّي!! فَقَالَ أَبُو بَكْرٍ: وَإِنْ، فَقَالَ عَبْدُ الرَّحْمَنِ: هُوَ وَاللَّهِ أَفْضَلُ مِنْ رَأْيِكَ فِيهِ. ثُمَّ دَعَا عُثْمَانَ بْنَ عَفَّانَ، فَقَالَ: أَخْبِرْنِي عَنْ عُمَرَ؟ فَقَالَ: أَنْتَ أَخْبَرُنَا بِهِ، فَقَالَ: عَلَى ذَلِكَ، فَقَالَ: اللَّهُمَّ عِلْمِي بِهِ أَنَّ سَرِيرَتَهُ خَيْرٌ مِنْ عَلَانِيَتِهِ، وَأَنَّهُ لَيْسَ فِينَا مِثْلُهُ. وَشَاوَرَ مَعَهُمَا سَعِيدَ بْنَ زَيْدٍ، وَأُسَيْدَ بْنَ الْحُضَيْرِ، وَغَيْرَهُمَا مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَقَالَ أُسَيْدٌ: اللَّهُمَّ أَعْلَمُهُ الْخَيِّرَ بَعْدَكَ، يَرْضَى لِلرِّضَا وَيَسْخَطُ لِلسُّخْطِ، الَّذِي يُسِرُّ خَيْرٌ مِنَ الَّذِي يُعْلِنُ، وَلَنْ يَلِيَ هَذَا الْأَمْرِ أَحَدٌ أَقْوَى عَلَيْهِ مِنْهُ. عَهْدُ الصِّدِّيقِ وَوَصَّيْتُهُ ؓ وَدَخَلَ عَلَيْهِ بَعْضُ الصَّحَابَةِ، فَقَالَ لَهُ قَائِلٌ مِنْهُمْ: مَا أَنْتَ قَائِلٌ لِرَبِّكَ إِذَا سَأَلَكَ عَنِ اسْتِخْلَافِكَ عُمَرَ عَلَيْنَا وَقَدْ تَرَى غِلْظَةً؟ فَقَالَ أَبُو بَكْرٍ: أَبِاللَّهِ تُخَوِّفُنِي؟ ! أَقُولُ: اللَّهُمَّ، إِنِّي اسْتَخْلَفْتُ عَلَيْهِمْ خَيْرَ أَهْلِكَ، أَبْلِغْ عَنِّي مَا قُلْتُ مَنْ وَرَائَكَ. ثُمَّ دَعَا عُثْمَانَ، فَقَالَ: اكْتُبْ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ هَذَا مَا عَهِدَ أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ فِي آخِرِ عَهْدِهِ بِالدُّنْيَا خَارِجًا مِنْهَا، وَعِنْدَ أَوَّلِ عَهْدِهِ بِالْآخِرَةِ دَاخِلًا فِيهَا،  حَيْثُ يُؤْمِنُ الْكَافِرُ، وَيُوقِنُ الْفَاجِرُ، وَيَصْدُقُ الْكَاذِبُ: إِنِّي اسْتَخْلَفْتُ عَلَيْكُمْ بَعْدِي عُمَرَ بْنَ الْخَطَّابِ، فَاسْمَعُوا لَهُ وَأَطِيعُوا، وَإِنِّي لَمْ آلُ اللَّهَ وَرَسُولَهُ وَدِينَهُ وَنَفْسِي وَإِيَّاكُمْ خَيْرًا، فَإِنْ عَدَلَ.. فَذَلِكَ ظَنِّي بِهِ وَعِلْمِي فِيهِ، وَإِنَّ بَدَّلَ فَلِكُلِّ امْرِئٍ مَا اكْتَسَبَ، وَالْخَيْرَ أَرَدْتُ، وَلَا أَعْلَمُ الْغَيْبَ: وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ. ثُمَّ أَمَرَ بِالْكِتَابِ فَخَتَمَهُ، ثُمَّ أَمَرَ عُثْمَانَ فَخَرَجَ بِالْكِتَابِ مَخْتُومًا، فَبَايَعَ النَّاسُ وَرَضُوا بِهِ، ثُمَّ دَعَا أَبُو بَكْرٍ عُمَرَ خَالِيًا، فَأَوْصَاهُ بِمَا أَوْصَاهُ بِهِ، ثُمَّ خَرَجَ مِنْ عِنْدِهِ، فَرَفَعَ أَبُو بَكْرٍ يَدَيْهِ فَقَالَ: اللَّهُمَّ إِنِّي لَمْ أُرِدْ بِذَلِكَ إِلَّا صَلَاحَهُمْ، وَخِفْتُ عَلَيْهِمُ الْفِتْنَةَ، فَعَمِلْتُ فِيهِمْ بِمَا أَنْتَ أَعْلَمُ بِهِ، وَاجْتَهَدْتُ لَهُمْ رَأْيِي، فَوَلَّيْتُ عَلَيْهِمْ خَيْرَهُمْ وَأَقْوَاهُمْ عَلَيْهِمْ، وَأَحْرَصَهُمْ عَلَى مَا أَرْشَدَهُمْ، وَقَدْ حَضَرَنِي مِنْ أَمْرِكَ مَا حَضَرَ، فَاخْلُفْنِي فِيهِمْ، فَهُمْ عِبَادُكَ، وَنَوَاصِيهِمْ بِيَدِكَ، أَصْلِحْ لَهُمْ وُلَاتَهُمْ، وَاجْعَلْهُ مِنْ خُلَفَائِكَ الرَّاشِدِينَ، وَأَصْلِحْ لَهُ رَعِيَّتَهُ). وَأَخْرَجَ ابْنُ سَعْدٍ وَالْحَاكِمُ عَنِ ابْنِ مَسْعُودٍ، قَالَ: (أَفَرَسُ النَّاسِ ثَلَاثَةٌ: أَبُو بَكْرٍ حِينَ اسْتَخْلَفَ عُمَرَ، وَصَاحِبَةُ مُوسَى حِينَ قَالَتِ: اسْتَأْجِرْهُ، وَالْعَزِيزُ حِينَ تَفَرَّسَ فِي يُوسُفَ فَقَالَ لِامْرَأَتِهِ: أَكْرِمِي مَثْوَاهُ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ سَيَّارٍ أَبِي حَمْزَةَ، قَالَ: (لَمَّا ثَقُلَ أَبُو بَكْرٍ.. أَشْرَفَ عَلَى النَّاسِ مِنْ كُوَّةٍ فَقَالَ: أَيُّهَا النَّاسُ، إِنِّي قَدْ عَهِدْتُ عَهْدًا، أَفَتَرْضَوْنَ بِهِ؟ فَقَالَ النَّاسُ: رَضِينَا يَا خَلِيفَةَ رَسُولِ اللَّهِ، فَقَامَ عَلِيٌّ فَقَالَ: لَا نَرْضَى إِلَّا أَنْ يَكُونَ عُمَرُ، قَالَ: فَإِنَّهُ عُمَرُ). وَأَخْرَجَ أَحْمَدُ عَنْ عَائِشَةَ ؓ قَالَتْ: (إِنَّ أَبَا بَكْرٍ لَمَّا حَضَرَتْهُ الْوَفَاةُ.. قَالَ: أَيُّ يَوْمٍ هَذَا؟ قَالُوا: يَوْمَ الِاثْنَيْنِ قَالَ: فَإِنْ مِتُّ مِنْ لَيْلَتِي.. فَلَا تَنْتَظِرُوا بِيَ الْغَدَ، فَإِنْ أَحَبَّ الْأَيَّامَ وَاللَّيَالِي إِلَى أَقْرَبِهَا مِنْ رَسُولِ اللَّهِ ﷺ ). وَأَخْرَجَ مَالِكٌ عَنْ عَائِشَةَ ؓ: (أَنَّ أَبَا بَكْرٍ نَحَلَهَا جَادَّ عِشْرِينَ وَسْقًا مِنْ مَالِهِ بِالْغَابَةِ، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ.. قَالَ: يَا بُنَيَّةُ، وَاللَّهِ مَا مِنَ النَّاسِ أَحَدٌ أَحَبُّ إِلَيَّ غِنًى مِنْكِ، وَلَا أَعَزُّ عَلَيَّ فَقْرًا بَعْدِي مِنْكِ، وَإِنِّي كُنْتُ نَحَلْتُكِ جَادَّ عِشْرِينَ وَسْقًا، فَلَوْ كُنْتِ جَدَدْتِيهِ وَاحْتَزْتِيهِ.. كَانَ لَكِ، وَإِنَّمَا هُوَ الْيَوْمَ مَالُ وَارِثٍ، وَإِنَّمَا هُمَاأَخَوَاكِ وَأُخْتَاكِ، فَاقْتَسِمُوهُ عَلَى كِتَابِ اللَّهِ، فَقُلْتُ: يَا أَبَتِ، وَاللَّهِ لَوْ كَانَ كَذَا وَكَذَا... لَتَرَكْتُهُ، إِنَّمَا هِيَ أَسْمَاءُ، فَمَنِ الْأُخْرَى؟ قَالَ: ذُو بَطْنِ ابْنَةِ خَارِجَةَ، أُرَاهَا جَارِيَةً). وَأَخْرَجَهُ ابْنُ سَعْدٍ، وَقَالَ فِي آخِرِهِ: (قَالَ: ذَاتُ بَطْنِ ابْنَةِ خَارِجَةَ، قَدْ أُلْقِيَ فِي رُوعِي أَنَّهَا جَارِيَةٌ، فَاسْتَوْصِي بِهَا خَيْرًا، فَوُلِدَتْ أُمُّ كُلْثُومٍ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ [ خَالِدِ بْنِ أَبِي عَزَّةَ ]: أَنَّ أَبَا بَكْرٍ أَوْصَى بِخُمْسِ مَالِهِ، وَقَالَ: (آخُذُ مِنْ مَالِي مَا أَخَذَ اللَّهُ مِنْ فَيْءِ الْمُسْلِمِينَ). وَأُخْرِجَ مِنْ وَجْهٍ آخَرَ عَنْهُ قَالَ: (لَأَنْ أُوصِيَ بِالْخُمْسِ.. أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالرُّبْعِ، وَلَأَنْ أُوصِيَ بِالرُّبْعِ.. أَحَبُّ إِلَيَّ مِنْ أَنْ أُوصِيَ بِالثُّلُثِ، وَمَنْ أَوْصَى بِالثُّلُثِ.. لَمْ يَتْرُكْ شَيْئًا). وَأَخْرَجَ سَعِيدُ بْنُ مَنْصُورٍ فِي «سُنَنِهِ» عَنِ الضَّحَّاكِ: (أَنَّ أَبَا بَكْرٍ وَعَلِيًّا أَوْصَيَا بِالْخُمْسِ مِنْ أَمْوَالِهِمَا لِمَنْ لَا يَرِثُ مِنْ ذَوِي قَرَابَتِهِمَا). وَأَخْرَجَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ فِي «زَوَائِدِ الزُّهْدِ» عَنْ عَائِشَةَ ؓ قَالَتْ: (وَاللَّهِ، مَا تَرَكَ أَبُو بَكْرٍ دِينَارًا وَلَا دِرْهَمًا ضَرَبَ اللَّهُ سِكَّتَهُ). وَأَخْرَجَ ابْنُ سَعْدٍ وَغَيْرُهُ عَنْ عَائِشَةَ ؓ قَالَتْ:) لَمَّا ثَقُلَ أَبُو بَكْرٍ.. تَمَثَّلْتُ بِهَذَا الْبَيْتِ: لَعَمْرُكَ مَا يُغْنِي الثَّرَاءُ عَنِ الْفَتَى إِذَا حَشْرَجَتْ يَوْمًا وَضَاقَ بِهَا الصَّدْرُ فَكَشَفَ عَنْ وَجْهِهِ، وَقَالَ: لَيْسَ كَذَلِكَ، وَلَكِنْ قُولِي: وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ [ق: 19] انْظُرُوا ثَوْبَيَّ هَذَيْنِ فَاغْسِلُوهُمَا، وَكَفِّنُونِي فِيهِمَا، فَإِنَّ الْحَيَّ أَحْوَجُ إِلَى الْجَدِيدِ مِنَ الْمَيِّتِ). وَأَخْرَجَ أَحْمَدُ، عَنْ عَائِشَةَ ؓ: أَنَّهَا تَمَثَّلَتْ بِهَذَا الْبَيْتِ وَأَبُو بَكْرٍ يَقْضِي: وَأَبْيَضَ يُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ     ثِمَالُ الْيَتَامَى عِصْمَةٌ لِلْأَرَامِلِ فَقَالَ أَبُو بَكْرٍ: (ذَاكَ رَسُولُ اللَّهِ ﷺ ). وَأَخْرَجَ ابْنُ أَبِي الدُّنْيَا عَنِ ابْنِ أَبِي مُلَيْكَةَ:) أَنَّ أَبَا بَكْرٍ أَوْصَى أَنْ تُغَسِّلَهُ امْرَأَتُهُ أَسْمَاءُ بِنْتُ عُمَيْسٍ، وَيُعِينَهَا عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ (. وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ: ( أَنَّ عُمَرَ ؓ صَلَّى عَلَى أَبِي بَكْرٍ بَيْنَ الْقَبْرِ وَالْمِنْبَرِ، وَكَبَّرَ عَلَيْهِ أَرْبَعًا). وَأَخْرَجَ عَنْ عُرْوَةَ، وَالْقَاسِمِ بْنِ مُحَمَّدٍ: ( أَنَّ أَبَا بَكْرٍ أَوْصَى عَائِشَةَ أَنْ يُدْفَنَ إِلَى جَنْبِ رَسُولِ اللَّهِ ﷺ، فَلَمَّا تُوُفِّيَ.. حُفِرَ لَهُ وَجُعِلَ رَأْسُهُ عِنْدَ كَتِفَيِ رَسُولِ اللهِ ﷺ، وَأُلْصِقَ اللَّحْدُ بِقَبْرِ الرَّسُولِ ﷺ ). وَأَخْرَجَ عَنِ ابْنِ عُمَرَ قَالَ: (نَزَلَ فِي حُفْرَةِ أَبِي بَكْرٍ: عُمَرُ وَطَلْحَةُ، وَعُثْمَانُ، وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ ). وَأُخْرِجَ مِنْ طُرُقٍ عِدَّةٍ: (أَنَّهُ دُفِنَ لَيْلًا). وَأُخْرِجَ عَنِ ابْنِ الْمُسَيَّبِ: (أَنَّ أَبَا بَكْرٍ لَمَّا مَاتَ.. ارْتَجَّتْ مَكَّةُ، فَقَالَ أَبُو قُحَافَةَ: مَا هَذَا؟ قَالُوا: مَاتَ ابْنُكَ، قَالَ: رُزْءٌ جَلِيلٌ، مَنْ قَامَ بِالْأَمْرِ بَعْدَهُ؟ قَالُوا: عُمَرُ، قَالَ: صَاحِبُهُ). وَأَخْرَجَ عَنْ مُجَاهِدٍ: (أَنَّ أَبَا قُحَافَةَ رَدَّ مِيرَاثَهُ مِنْ أَبِي بَكْرٍ عَلَى وَلَدِ أَبِي بَكْرٍ، وَلَمْ يَعِشْ أَبُو قُحَافَةَ بَعْدَ أَبِي بَكْرٍ إِلَّا سِتَّةَ أَشْهُرٍ وَأَيَّامًا، وَمَاتَ فِي الْمُحَرَّمِ، سَنَةَ أَرْبَعَ عَشْرَةَ، وَهُوَ ابْنُ سَبْعٍ وَتِسْعِينَ سَنَةً). قَالَ الْعُلَمَاءُ: لَمْ يَلِ الْخِلَافَةَ أَحَدٌ فِي حَيَاةِ أَبِيهِ إِلَّا أَبُو بَكْرٍ، وَلَمْ يَرِثْ خَلِيفَةً أَبُوهُ إِلَّا أَبَا بَكْرٍ.   وَأَخْرَجَ الْحَاكِمُ عَنِ ابْنِ عُمَرَ قَالَ: (وَلِيَ أَبُو بَكْرٍ سَنَتَيْنِ وَسَبْعَةَ أَشْهُرٍ).   وَفِي «تَارِيخِ ابْنِ عَسَاكِرَ » بِسَنَدِهِ عَنِ الْأَصْمَعِيِّ قَالَ: قَالَ خِفَافُ بْنُ نَنَدْبَةَ السُّلَمِيُّ يَبْكِي أَبَا بَكْرٍ ؓ: لَيْسَ لِحَيٍّ فَاعْلَمْنَهُ بَقَاءْ     وَكُلُّ دُنْيَا أَمْرُهَا لِلْفَنَاءِ وَالْمُلْكُ فِي الْأَقْوَامِ مُسْتَوْدَعٌ     عَارِيَةٌ وَالشَّرْطُ فِيهِ الْأَدَاءْ وَالْمَرْءُ يَسْعَى وَلَهُ رَاصِدٌ     تَنْدُبُهُ الْعَيْنُ وَنَارُ الصَّدَاءْ يَهْرَمُ أَوْ يُقْتَلُ أَوْ قَهْرُهُ     يَشُكُّوهُ سُقْمٌ لَيْسَ فِيهِ شِفَاءْ إِنَّ أَبَا بَكْرٍ هُوَ الْغَيْثُ إِذْ     لَمْ تُزْرَعِ الْجَوْزَاءُ بَقْلًا بِمَاءْ تَاللَّهِ لَا يُدْرِكُ أَيَّامَهُ     ذُو مِئْزَرٍ نَاشٍ، وَلَا ذُو رِدَاءْ مَنْ يَسَعَ كَيْ يُدْرِكَ أَيَّامَهُ     مُجْتَهِدُ الشَّدِّ بِأَرْضٍ فَضَاءْ

    ✧ The illness of Abū Bakr ؓ Section On his illness and death, his testament, and his appointment of ʿUmar as successor Sayf and al-Ḥākim transmitted from Ibn ʿUmar that he said: (The cause of Abū Bakr's death was grief for the Messenger of Allāh ﷺ, and his body continued to waste away until he died). Yaḥrī: that is, it diminishes. Ibn Saʿd and al-Ḥākim transmitted with a sound chain from Ibn Shihāb: that Abū Bakr and al-Ḥārith b. Kaladah were eating kharīrah that had been given to Abū Bakr as a gift. Al-Ḥārith said to Abū Bakr: (Lift your hand, O successor of the Messenger of Allāh, for by Allāh, in it is the poison of a year, and I and you will die on the same day). So he lifted his hand, and they remained ill until they died on the same day at the end of the year. Al-Ḥākim transmitted from al-Shaʿbī that he said: (What should we expect from this lowly world when the Messenger of Allāh ﷺ was poisoned and Abū Bakr was poisoned?!) Al-Wāqidī and al-Ḥākim transmitted from ʿĀʾishah ؓ that she said: (The first onset of Abū Bakr's illness was that he performed a full ablution on Monday, seven days having passed of Jumādā al-Ākhirah, and it was a cold day. Then he was feverish for fifteen days, not going out to prayer, and he died on Tuesday night, eight days remaining of Jumādā al-Ākhirah, in the year 13 AH, at the age of sixty-three). His appointment of ʿUmar ؓ as successor Ibn Saʿd and Ibn Abī al-Dunyā transmitted from Abū al-Safar that he said: (They entered upon Abū Bakr during his illness and said: O successor of the Messenger of Allāh ﷺ, shall we call a physician for you to examine you? He said: He has already examined me. They said: What did he say to you? He said: "I do whatever I intend"). Al-Wāqidī transmitted through several channels: (When Abū Bakr became gravely ill, he summoned ʿAbd al-Raḥmān b. ʿAwf and said: Tell me about ʿUmar b. al-Khaṭṭāb. He said: You do not ask me about any matter except that you know it better than I do!! Abū Bakr said: Even so. ʿAbd al-Raḥmān said: By Allāh, he is better than your opinion of him. Then he summoned ʿUthmān b. ʿAffān and said: Tell me about ʿUmar. He said: You know him better than we do. He said: Even so. He said: O Allāh, my knowledge of him is that his inner character is better than his outward character, and there is none among us like him. He consulted with them, along with Saʿīd b. Zayd, Usayd b. al-Ḥuḍayr, and others from the Muhājirūn and the Anṣār. Usayd said: O Allāh, I know he is the best after you; he is pleased for what pleases and angered for what angers; what he conceals is better than what he reveals; and none who takes charge of this matter will be stronger for it than him. The Ṣiddīq's covenant and his testament ؓ Some companions entered upon him, and one of them said to him: What will you say to your Lord when He asks you about appointing ʿUmar over us while you see his harshness? Abū Bakr said: Do you frighten me with Allāh?! I will say: O Allāh, I appointed over them the best of Your people; convey from me what I have said to those behind you. Then he summoned ʿUthmān and said: Write: In the name of Allāh, the Most Merciful, the Most Compassionate This is what Abū Bakr b. Abī Quḥāfah has covenanted in the last of his covenant with this world, departing from it, and at the first of his covenant with the Hereafter, entering into it, where the disbeliever believes, the sinner becomes certain, and the liar speaks truth: I have appointed over you, after me, ʿUmar b. al-Khaṭṭāb. So listen to him and obey. I have not fallen short in seeking good for Allāh, His Messenger, His religion, myself, and you. If he acts justly, that is my expectation of him and my knowledge of him; but if he changes, then every man shall have what he has earned. I intended good, and I do not know the unseen: "And those who have done wrong will know by what overturning they will be overturned." Peace be upon you and the mercy of Allāh. Then he ordered the document sealed, and he ordered ʿUthmān to go out with the sealed document. The people pledged allegiance and were pleased with it. Then Abū Bakr summoned ʿUmar privately and gave him the testament he gave him. Then he left his presence. Abū Bakr raised his hands and said: O Allāh, I intended by that nothing but their well-being, and I feared for them discord. So I did for them what You know best, and I exerted my judgment for them, and I placed over them their best and strongest for them, and the most eager of them for what guides them. What has come to me of Your command has come, so be my successor among them. They are Your servants, and their forelocks are in Your hand. Set right for them their rulers, and make him one of Your rightly guided successors, and set right his subjects). Ibn Saʿd and al-Ḥākim transmitted from Ibn Masʿūd that he said: (The most discerning of men are three: Abū Bakr when he appointed ʿUmar as successor; the companion of Moses when she said: "Hire him"; and al-ʿAzīz when he discerned about Joseph and said to his wife: "Make his stay comfortable"). Ibn ʿAsākir transmitted from Sayyār Abū Ḥamzah that he said: (When Abū Bakr became gravely ill, he looked out upon the people from a window and said: O people, I have made a covenant; will you accept it? The people said: We accept, O successor of the Messenger of Allāh. Then ʿAlī stood and said: We accept only if it is ʿUmar. He said: It is ʿUmar). Aḥmad transmitted from ʿĀʾishah ؓ that she said: (When death came to Abū Bakr, he said: What day is this? They said: Monday. He said: If I die tonight, do not wait for tomorrow with me, for the most beloved of days and nights to me is the one closest to the Messenger of Allāh ﷺ). Mālik transmitted from ʿĀʾishah ؓ: (Abū Bakr gave her as a gift twenty wasqs of palm trees from his property at al-Ghābah. When death came to him, he said: O my daughter, by Allāh, there is no one I would love to be richer more than you, and none dearer to me to be poor after me than you. I had given you twenty wasqs of palm trees; if you had harvested them and taken possession of them, they would be yours. But today it is the property of heirs, and they are only your two brothers and two sisters, so divide it according to the Book of Allāh. I said: O my father, by Allāh, even if it were such and such, I would leave it; but it is only Asmāʾ, so who is the other? He said: The one in the womb of the daughter of Khārijah; I think it is a girl). Ibn Saʿd transmitted it and said at its end: (He said: The one in the womb of the daughter of Khārijah; it has been cast in my mind that she is a girl, so treat her well. Then Umm Kulthūm was born). Ibn Saʿd transmitted from [Khālid b. Abī ʿAzzah]: that Abū Bakr bequeathed one-fifth of his property, and said: (I take from my property what Allāh takes from the fayʾ of the Muslims). It was transmitted from another source from him that he said: (To bequeath one-fifth is dearer to me than to bequeath one-fourth; and to bequeath one-fourth is dearer to me than to bequeath one-third; and whoever bequeaths one-third has left nothing). Saʿīd b. Manṣūr transmitted in his "Sunan" from al-Ḍaḥḥāk: (Abū Bakr and ʿAlī bequeathed one-fifth of their properties to those of their relatives who do not inherit). ʿAbd Allāh b. Aḥmad transmitted in "Zawāʾid al-Zuhd" from ʿĀʾishah ؓ that she said: (By Allāh, Abū Bakr left neither a dinar nor a dirham that Allāh struck its coinage). Ibn Saʿd and others transmitted from ʿĀʾishah ؓ that she said: (When Abū Bakr became gravely ill, I recited this verse: By your life, wealth does not avail a man When the throat rattles one day and the chest is constricted by it He uncovered his face and said: It is not like that. Rather say: "And the agony of death comes with the truth; that is what you used to turn away from" [Qāf: 19]. Look at these two garments of mine and wash them, and shroud me in them, for the living are more in need of the new than the dead). Aḥmad transmitted from ʿĀʾishah ؓ that she recited this verse while Abū Bakr was dying: And a fair-faced one by whose face rain is sought, A refuge for orphans, a protection for widows Abū Bakr said: (That is the Messenger of Allāh ﷺ). Ibn Abī al-Dunyā transmitted from Ibn Abī Mulaykah: (Abū Bakr bequeathed that his wife Asmāʾ bt. ʿUmays should wash him, assisted by ʿAbd al-Raḥmān b. Abī Bakr). Ibn Saʿd transmitted from Saʿīd b. al-Musayyab: (ʿUmar ؓ prayed over Abū Bakr between the grave and the minbar, and he said four takbīrs over him). He transmitted from ʿUrwah and al-Qāsim b. Muḥammad: (Abū Bakr bequeathed to ʿĀʾishah that he be buried beside the Messenger of Allāh ﷺ. When he died, a grave was dug for him, and his head was placed at the shoulders of the Messenger of Allāh ﷺ, and the laḥd was joined to the grave of the Messenger ﷺ). He transmitted from Ibn ʿUmar that he said: (Those who descended into Abū Bakr's grave were: ʿUmar, Ṭalḥah, ʿUthmān, and ʿAbd al-Raḥmān b. Abī Bakr). It was transmitted through several channels: (He was buried at night). It was transmitted from Ibn al-Musayyab: (When Abū Bakr died, Makkah trembled. Abū Quḥāfah said: What is this? They said: Your son has died. He said: A great calamity. Who has taken charge of the affair after him? They said: ʿUmar. He said: His companion). He transmitted from Mujāhid: (Abū Quḥāfah returned his inheritance from Abū Bakr to the children of Abū Bakr. Abū Quḥāfah lived after Abū Bakr only six months and some days, and died in Muḥarram, in the year 14 AH, at the age of ninety-seven). The scholars said: No one assumed the caliphate during his father's lifetime except Abū Bakr, and no caliph was inherited by his father except Abū Bakr. Al-Ḥākim transmitted from Ibn ʿUmar that he said: (Abū Bakr ruled for two years and seven months). In "Tārīkh Ibn ʿAsākir" with his chain from al-Aṣmaʿī that he said: Khifāf b. Nandabah al-Sulamī said, mourning Abū Bakr ؓ: There is no permanence for any living being, know it, And all the world's affair is for extinction. Dominion among peoples is a deposit, A loan with the condition of returning it. Man strives while a watcher awaits him, The eye laments him and the fire of grief. He grows old, or is killed, or its compulsion, An illness complains of him for which there is no cure. Verily Abū Bakr is the rain when al-Jawzāʾ does not grow herbs with water. By Allāh, none will attain his days, Like one with a garment, eager, nor one with a cloak. Who can strive to attain his days, Exerting himself in running across an open land.

57. Tarikh (al-Tabari) 1797No grade recorded

    خِلَافَةِ أَبِي بَكْرٍ الصِّدِّيقِ ؓ لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ سَنَةَ إِحْدَى عَشْرَ مِنَ الْهِجْرَةِ الْمُبَارَكَةِ وَقَعَ الْخِلَافُ بَيْنَ الصَّحَابَةِ رِضْوَانُ اللَّهِ عَلَيْهِمْ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ فِيمَنْ يَتَوَلَّى أَمْرَ الْمُسْلِمِينَ مِنْ بَعْدِ النَّبِيِّ ﷺ، حَتَّى اسْتَقَرَّ إِجْمَاعُهُمْ عَلَى خَيْرِهِمْ وَخَيْرِ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا ﷺ، فَبُويِعَ أَبُو بَكْرٍ ؓ بِالْخِلَافَةِ، وَهَذَا يَعُودُ لِمَعْرِفَةِ الصَّحَابَةِ لِفَضْلِهِ وَسَابِقَتِهِ فِي الْإِسْلَامِ وَلِوُرُودِ الْعَدِيدِ مِنَ الْآيَاتِ وَالْأَحَادِيثِ النَّبَوِيَّةِ الَّتِي تُشِيرُ بِدَلَالَةِ الْمَفْهُومِ إِلَى أَنَّهُ أَحَقُّ النَّاسِ بِهَذَا الْأَمْرِ، فَهُوَ الصِّدِّيقُ الَّذِي مَا ارْتَجَّ فِي إِسْلَامِهِ وَهُوَ الْمُتَصَدِّقُ بِكُلِّ مَالِهِ تَارِكًا لِأَهْلِهِ اللَّهَ سُبْحَانَهُ وَرَسُولَهُ ﷺ. وَهُوَ الَّذِي اسْتَخْلَفَهُ النَّبِيُّ ﷺ عَلَى الصَّلَاةِ فِي أَثْنَاءِ مَرَضِهِ، وَهُوَ الَّذِي أَمَرَ أَنْ تَسُدَّ كُلُّ أَبْوَابٍ مُشَرَّعَةٍ عَلَى الْمَسْجِدِ إِلَّا بَابَهُ إِلَى غَيْرِ ذَلِكَ مِنَ الْفَضَائِلِ. وَلَمَّا تَوَلَّى الصَّدِّيقُ ؓ الْخِلَافَةَ ارْتَدَتْ أَحْيَاءٌ كَثِيرَةٌ مِنَ الْأَعْرَابِ، وَنَجَمَ النِّفَاقُ بِالْمَدِينَةِ، وَانْحَازَ إِلَى مُسَيْلَمَةَ الْكَذَّابِ بَنُو حَنِيفَةَ وَخَلْقٌ كَثِيرٌ بِالْيَمَامَةِ، وَالْتَفَّتْ عَلَى طُلَيْحَةَ الْأَسَدِيِّ بَنُو أَسَدٍ وَطَيِّئٌ، وَبَشَرٌ كَثِيرٌ، وَادَّعَى النُّبُوَّةَ كَمَا ادَّعَاهَا مُسَيْلَمَةُ الْكَذَّابُ، وَعَظُمَ الْخَطْبُ وَاشْتَدَّتِ الْحَالُ. وَفِي هَذِهِ الْأَثْنَاءِ صَمَّمَ الصِّدِّيقُ عَلَى إِنْفَاذِ جَيْشِ أُسَامَةَ، فَقَلَّ الْجُنْدُ عِنْدَ الصِّدِّيقِ، فَطَمِعَتْ كَثِيرٌ مِنَ الْأَعْرَابِ فِي الْمَدِينَةِ، وَرَامُوا أَنْ يَهْجُمُوا عَلَيْهَا، فَجَعَلَ الصِّدِّيقُ عَلَى أَنْقَابِ الْمَدِينَةِ حُرَّاسًا يَبِيتُونَ بِالْجُيُوشِ حَوْلَهَا. كَمَا امْتَنَعَتْ طَوَائِفُ مِنَ الْعَرَبِ عَنْ أَدَاءِ الزَّكَاةِ وَجَعَلَتْ وُفُودُ الْعَرَبِ تَقْدُمُ الْمَدِينَةَ، يُقِرُّونَ بِالصَّلَاةِ وَيَمْتَنِعُونَ مِنْ أَدَاءِ الزَّكَاةِ، وَمِنْهُمْ مَنِ امْتَنَعَ مِنْ دَفْعِهَا إِلَى الصِّدِّيقِ. وَهُنَا أَبَى الصِّدِّيقُ عَلَيْهِمْ ذَلِكَ وَصَمَّمَ عَلَى قِتَالِ مَنْ فَرَّقَ بَيْنَ الصَّلَاةِ وَالزَّكَاةِ وَلَوْ مَنَعُوا فَوَاقَ نَاقَةٍ، وَلَمَّا رَأَى الصَّحَابَةُ انْشِرَاحَ أَبِي بَكْرٍ لِهَذَا الْأَمْرِ عَلِمُوا أَنَّهُ الْحَقُّ وَأَجْمَعُوا عَلَيْهِ فَكَانَ فِيهِ حِفْظُ الْإِسْلَامِ وَأَهْلِهِ. وَقَدْ خَرَجَ الصِّدِّيقُ بِنَفْسِهِ لِقِتَالِ أَهْلِ الرِّدَّةِ حَتَّى أَلَحَّ عَلَيْهِ الصَّحَابَةُ بِأَلَّا يُبَاشِرَ ذَلِكَ بِنَفْسِهِ وَأَنْ يَمْكُثَ وَيَبْعَثَ الْبُعُوثَ، وَيَنْظُرَ لِلْمُسْلِمِينَ، فَوَافَقَهُمْ ؓ وَعَقَدَ الْأَلْوِيَةَ بَعْدَ أَنْ خَرَجَ بِالْجُيُوشِ إِلَى ذِي الْقَصَّةِ، فَعَقَدَ أَحَدَ عَشَرَ لِوَاءً وَوَجَّهَهَا لِقِتَالِ الْمُرْتَدِّينَ وَمَانِعِي الزَّكَاةِ مِنَ الْعَرَبِ وَذَلِكَ بَعْدَ رُجُوعِ جَيْشِ أُسَامَةَ. وَفِي هَذِهِ الْأَثْنَاءِ خَرَجَتْ سَجَاحُ مُدَّعِيَةً النُّبُوَّةَ وَالْتَفَّ عَلَيْهَا أُنَاسٌ مِنْ قَوْمِهَا وَتَبِعَهَا الْكَثِيرُ مِنْ بَنِي تَمِيمٍ وَعَلَى رَأْسِهِمْ مَالِكُ بْنُ نُوَيْرَةَ، وَعَدَدٌ مِنْ أَشْرَافِهِمْ، وَأَرَادَتْ أَنْ تُقَاتِلَ الصِّدِّيقَ ثُمَّ غَيَّرَتْ وُجْهَتَهَا إِلَى حَيْثُ مُسَيْلَمَةَ الْكَذَّابِ وَلَهَا مَعَهُ قِصَّةٌ وَوَقَعَ الصُّلْحُ بَيْنَهَا وَبَيْنَهُ. وَقَدْ رَمَى الصِّدِّيقُ مُسَيْلَمَةَ بِخَالِدِ بْنِ الْوَلِيدِ وَأَرْسَلَ مَعَهُ الْجُيُوشَ فَفَتَحَ اللَّهُ عَلَيْهِمْ وَكَسَرُوا الْمَلْعُونَ وَقَتَلَهُ وَحْشِيٌّ وَأَبُو دُجَانَةَ ؓ بَعْدَ صَوْلَاتٍ لِجَيْشِ الْمُسْلِمِينَ وَجَوْلَاتٍ وَحِصَارِ الْمُرْتَدِّينَ فِي حَدِيقَةِ الْمَوْتِ. وَفِي هَذِهِ السَّنَةِ أَيْضًا ارْتَدَّ أَهْلُ عُمَانَ وَمَهَرَةَ وَالْيَمَنِ، فَتَبِعَ أَهْلَ عُمَانَ لَقِيطُ بْنُ مَالِكٍ الْأَزْدِيُّ، فَادَّعَى النُّبُوَّةَ أَيْضًا، وَتَابَعَهُ الْجَهَلَةُ مِنْ أَهْلِ عُمَانَ، فَتَغَلَّبَ عَلَيْهَا وَقَهَرَ جَيْفَرًا وَعَبَّادًا وَأَلْجَأَهُمَا إِلَى أَطْرَافِهَا. فَأَرْسَلَ إِلَيْهِمُ الصِّدِّيقُ حُذَيْفَةَ بْنَ مِحْصَنٍ الْحِمْيَرِيَّ وَعَرْفَجَةَ الْبَارِقِيَّ، بِالْجُيُوشِ ثُمَّ أَلْحَقُ بِهِمَا عِكْرِمَةَ ؓ، وَأَمَرَهُمُ الصِّدِّيقُ أَنْ يُنَكِّلُوا بِالْمُرْتَدِّينَ. وَفِي هَذِهِ السَّنَةِ أَيْضًا كَانَ مَسِيرُ خَالِدِ بْنِ الْوَلِيدِ لِقِتَالِ طُلَيْحَةَ الْأَسَدِيِّ مِنْ أَهْلِ الرِّدَّةِ، وَمَنِ انْضَافَ إِلَى طُلَيْحَةَ مِنْ بَنِي فَزَارَةَ مَعَ عُيَيْنَةَ بْنِ حِصْنٍ فَكَسَرَهُمْ خَالِدٌ وَهَرَبَ طُلَيْحَةُ إِلَى الشَّامِ وَتَفَرَّقَ جَمْعُهُ وَأُسِرَ عُيَيْنَةُ بْنُ حِصْنٍ وَأَرْسَلَهُ خَالِدًا وَهُوَ مَكْتُوفٌ إِلَى الصِّدِّيقِ ؓ، ثُمَّ سَارَ خَالِدٌ إِلَى مَنِ اجْتَمَعَ عَلَى أُمِّ زِمْلٍ فِي يَوْمِ بُزَاخَةَ هَذَا مِنْ أَصْحَابِ طَلْحَةَ عَدَدٌ كَثِيفٌ فَهَزَمَهُمُ اللَّهُ عَلَى يَدِهِ. وَفِيهَا كَانَ قَتْلُ خَالِدٍ لِمَالِكِ بْنِ نُوَيْرَةَ بَعْدَمَا أَسَرَهُ وَأَصْحَابَهُ، وَكَانَ كَمَا مَرَّ قَدِ اتَّبَعَ سَجَاحَ وَمَنَعَ الزَّكَاةَ، وَفِيهَا كَانَ قَتْلُ أَبِي بَكْرٍ لِلْفُجَاءَةِ تَحْرِيقًا نَظَرًا لِخِيَانَتِهِ الْمُسْلِمِينَ وَقَتْلِهِمْ. وَفِيهَا كَانَتْ رِدَّةُ أَهْلِ الْبَحْرَيْنِ بَعْدَ مَوْتِ الْمُنْذِرِ بْنِ سَاوَى ؓ وَلَمْ يَبْقَ بِهَا بَلْدَةٌ عَلَى الثَّبَاتِ سِوَى قَرْيَةٍ يُقَالُ لَهَا: جُوَاثَى. كَانَتْ أَوَّلَ قَرْيَةٍ أَقَامَتِ الْجُمُعَةَ مِنْ أَهْلِ الرِّدَّةِ، وَقَدْ حَصَرَهُمْ أَهْلُ الرِّدَّةِ فَأَرْسَلَ إِلَيْهِمُ الصِّدِّيقُ الْعَلَاءَ بْنَ الْحَضْرَمِيِّ فَقَاتَلَ الْمُرْتَدِينَ وَنَكَّلَ بِهِمْ، وَاتَّفَقَ لَهُ فِيهَا الْعَدِيدُ مِنَ الْكَرَامَاتِ ؓ وَأَرْضَاهُ. وَفِيهَا كَانَ مَقْتَلُ الْأَسْوَدِ الْعَنْسِيِ الْمُتَنَبِّئِ عَلَى يَدِ فَيْرُوزَ الدَّيْلِمِيِّ وَقَيْسِ بْنِ مَكْشُوحٍ، وَآزَاذَ زَوْجَةِ الْأَسْوَدِ وَكَانَتْ مُؤْمِنَةً بِاللَّهِ وَرَسُولِهِ وَلِلْأَسْوَدِ مُبْغِضَةٌ. ثُمَّ دَخَلَتِ السَّنَةُ الثَّانِيَةَ عَشْرَةَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ وَفِيهَا أَمَرَ الصِّدِّيقُ زَيْدَ بْنَ ثَابِتٍ أَنْ يَجْمَعَ الْقُرْآنَ مِنَ اللِّخَافِ وَالْعُسُبِ وَصُدُورِ الرِّجَالِ، وَذَلِكَ بَعْدَ مَا اسْتَحَرَّ الْقَتْلُ فِي الْقُرَّاءِ يَوْمَ الْيَمَامَةِ، وَفِيهَا كَانَ مَسِيرُ خَالِدٍ إِلَى الْعِرَاقِ، وَفِيهَا كَانَتْ أَوَّلُ جِزْيَةٍ حُمِلَتْ مِنَ الْعِرَاقِ إِلَى الصِّدِّيقِ بَعْدَ صُلْحِ الْحِيرَةِ، وَفِيهَا كَانَ كِتَابُ خَالِدٍ إِلَى مَرَازِبَةِ فَارِسٍ يَدْعُوهُمْ إِلَى الْإِسْلَامِ أَوِ الْجِزْيَةِ أَوِ الْحَرْبِ. وَفِيهَا كَانَتْ وَقْعَةُ كَاظِمَةَ (ذَاتِ السَّلَاسِلِ، وَقَدْ قَتَلَ خَالِدٌ فِيهَا هُرْمُزَ مُبَارَزَةً وَانْهَزَمَ جَيْشُ فَارِسٍ، وَفِيهَا كَانَتْ وَقْعَةُ الْمَذَارِ (الثَّنْيِ)، وَقَدْ قُتِلَ فِيهَا قَائِدُ الْفُرْسِ قَارَنُ بْنُ قِرْيَانِسَ، وَفِيهَا كَانَتْ وَقْعَةُ الْوَلَجَةِ وَالَّتِي هُزِمَ فِيهَا الْفُرْسُ وَمَاتَ فِيهَا قَائِدُهُمُ الْأَنْدَرْزَغَرُ عَطَشًا، وَكَانَتْ وَقْعَةُ أُلَّيْسٍ، وَالَّتِي أَقْسَمَ فِيهَا خَالِدٌ إِنْ مَنَحَهُ اللَّهُ أَكْتَافَ الْقَوْمِ أَنْ يُجْرِيَ النَّهْرَ بِدِمَائِهِمْ وَقَدِ اسْتَجَابَ اللَّهُ لَهُ وَبَرَّ خَالِدٌ بِقَسَمِهِ لِلَّهِ سُبْحَانَهُ. وَفِيهَا كَانَتْ وَقْعَةُ أَمْغِيشَيَا، وَوَقْعَةُ يَوْمِ فُرَاتٍ بَادَقْلَى وَفَتْحُ الْحِيرَةِ، وَالَّتِي فِيهَا قَدْ لَاكَ خَالِدٌ السُّمَّ الَّذِي كَانَ فِي خَاتَمِ عَمْرِو بْنِ عَبْدِ الْمَسِيحِ بَعْدَمَا ذَكَرَ اللَّهَ تَعَالَى فَلَمْ يَضُرَّهُ. وَفِيهَا كَانَتْ غَزْوَةُ ذَاتِ الْعُيُونِ (الْأَنْبَارِ، وَالَّتِي فِيهَا أَمَرَ خَالِدٌ أَنْ يُرْمَى الْفُرْسُ بِالنَّبْلِ فَرَمَوْا عُيُونَهُمْ فَفَقَئُوا قُرَابَةَ أَلْفِ عَيْنٍ فَسُمِّيَتْ بِذَاتِ الْعُيُونِ. وَفِيهَا كَانَتْ وَقْعَةُ عَيْنِ التَّمْرِ، وَالَّتِي فِيهَا أَسَرَ خَالِدٌ عَقَّةَ بْنِ أَبِي عَقَّةَ أَمِيرَ الْجَيْشِ وَهُوَ يُسَوِّي صُفُوفَ جَيْشِهِمْ فَانْهَزَمَ الْجَيْشُ مِنْ غَيْرِ قِتَالٍ. وَفِيهَا كَانَتْ وَقْعَةُ دَوْمَةِ الْجَنْدَلِ وَكَانَ أَمْرُ جَيْشِ الْمُشْرِكِينَ إِلَى أُكَيْدِرِ بْنِ عَبْدِ الْمَلِكِ وَالْجُودِيِّ بْنِ رَبِيعَةَ وَقَدْ أَسَرَهُمَا خَالِدٌ وَقَتَلَهُمَا، وَفِيهَا أَيْضًا كَانَتْ وَقْعَةُ الْحَصِيدِ وَالْخَنَافِسِ وَالْمُصَيَّخِ، وَالثِّنْيِ وَالزُّمَيْلِ، وَوَقْعَةُ الْفِرَاضِ، وَفِي هَذِهِ الْوَقَعَاتِ جَمِيعًا أَذَلَّ اللَّهُ فِيهَا الشِّرْكَ وَأَهْلَهُ، وَفِي هَذِهِ السَّنَةِ حَجَّ خَالِدٌ ؓ. ثُمَّ دَخَلَتِ السَّنَةُ الثَّالِثَةَ عَشَرَةَ مِنَ الْهِجْرَةِ وَفِيهَا كَانَتْ مَعْرَكَةُ الْيَرْمُوكِ، وَذَلِكَ لَمَّا خَرَجَتْ جُيُوشُ الصِّدِّيقِ نَحْوَ الشَّامِ وَأُخْبِرَ هِرَقْلُ بِذَلِكَ دَعَا قَوْمَهُ إِلَى مُصَالَحَةِ الْمُسْلِمِينَ عَلَى نِصْفِ خَرَاجِ الشَّامِ فَأَبَوْا عَلَيْهِ، فَحِينَئِذٍ أَخْرَجَ الْجُيُوشَ فِي قُبَالَةِ كُلِّ أَمِيرٍ مِنْ أُمَرَاءِ حَرْبِ الْمُسْلِمِينَ أَمِيرًا مَعَ جَيْشٍ كَثِيفٍ، قَدْ بَلَغَ فِي مَجْمُوعِهِ مِائَتَانِ وَأَرْبَعُونَ أَلْفًا وَكَانَ جَيْشُ الْمُسْلِمِينَ مُجْتَمِعًا قُرَابَةَ سِتَّةٍ وَثَلَاثِينَ أَلْفًا إِلَى أَرْبَعِينَ أَلْفًا، وَقَدْ أَرْسَلَ الصِّدِّيقُ إِلَى خَالِدٍ وَكَانَ بِالْعِرَاقِ أَنْ يَقْدُمَ إِلَى الشَّامِ وَيَكُونَ أَمِيرًا عَلَى مَنْ بِهَا. وَدَارَتِ الْحَرْبُ عَلَى قَدَمٍ وَسَاقٍ وَتَصَاوَلَ الشُّجْعَانُ وَتَصَادَمَ الْجَمْعَانِ فَرِيقٌ هَدَى وَفَرِيقٌ حَقَّ عَلَيْهِ الضَّلَالُ، فَكَانَ نَصْرُ اللَّهِ لِلْمُؤْمِنِينَ وَهَرَبَتِ الرُّومُ وَمَنَحَ اللَّهُ الْمُسْلِمِينَ أَكْتَافَهُمْ فَشَرَّدُوا بِهِمْ مَنْ خَلْفَهُمْ، فَقُتِلَ مِنَ الرُّومِ مَقْتَلَةٌ عَظِيمَةٌ. وَفِي هَذِهِ السَّنَةِ اسْتَغَلَّ أَهْلُ فَارِسٍ خُرُوجَ خَالِدٍ بِعَدَدٍ مِنَ الْجَيْشِ إِلَى الشَّامِ وَأَرَادُوا أَنْ يُوقِعُوا بِالْمُسْلِمِينَ فِي الْعِرَاقِ فَصَاوَلَهُمْ وَقَاتَلَهُمُ الْمُثَنَّى وَنَصَرَهُ اللَّهُ عَلَيْهِمْ، وَكَانَ قَدْ رَاسَلَ الصِّدِّيقَ يُعْلِمُهُ أَمْرَ الْفُرْسِ فَلَمَّا اسْتَبْطَأَ رَدَّهُ أَتَاهُ فَوَجَدَهُ فِي مَرَضِ الْمَوْتِ وَأَخْبَرَهُ مَا كَانَ مِنْ نَصْرِ اللَّهِ لِلْمُوَحِّدِينَ وَأَنَّهُ فِي حَاجَةٍ إِلَى الْمَدَدِ فَأَمَرَ الصِّدِّيقُ عُمَرَ أَنْ يَنْدُبَ النَّاسَ لِلْخُرُوجِ إِلَى الْعِرَاقِ مَعَ الْمُثَنَّى، فَظَلَّ عُمَرُ يَنْدُبُ النَّاسَ حَتَّى اجْتَمَعَ عَدَدٌ مِنْهُمْ بِقِيَادَةِ أَبِي عُبَيْدِ بْنِ مَسْعُودٍ الثَّقَفِيِّ. وَفِي هَذِهِ السَّنَةِ كَانَتْ وَفَاةُ الصِّدِّيقِ ؓ. وَهُوَ عَبْدُ اللَّهِ بْنُ أَبِي قُحَافَةَ، وَاسْمُهُ عُثْمَانُ بْنُ عَامِرِ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَيُكَنَّى أَبَا بَكْرٍ، وَقَدْ سُمِّيَ بِعَتِيقٍ وَفِي سَبَبِ تَسْمِيَتِهِ وَرَدَتْ عِدَّةُ رِوَايَاتٍ. وَقَدْ وُلِدَ ؓ بَعْدَ مَوْلِدِ النَّبِيِّ ﷺ بِسَنَتَيْنِ وَأَشْهُرٍ; وَقَدْ مَاتَ وَلَهُ ثَلَاثٌ وَسِتُّونَ سَنَةً، وَقَدْ كَانَ إِلَيْهِ أَمْرُ الدِّيَاتِ وَالْغُرْمِ فِي الْجَاهِلِيَّةِ وَإِلَيْهِ الْمَرْجِعُ فِيهَا. وَقَدْ كَانَ ؓ نَحِيفًا أَبْيَضَ، حَسَنَ الْقَامَةِ، خَفِيفَ الْعَارِضَيْنِ، مَعْرُوقَ الْوَجْهِ، غَائِرَ الْعَيْنَيْنِ، نَاتِئَ الْجَبْهَةِ، أَجْنَأَ لَا يَسْتَمْسِكُ إِزَارُهُ يَسْتَرْخِي عَنْ حَقْوَيْهِ، عَارِيَ الْأَشَاجِعِ، يَخْضِبُ بِالْحِنَّاءِ وَالْكَتَمِ، وَكَانَ كَرِيمًا عَالِمًا بِأَنْسَابِ الْعَرَبِ. وَهُوَ مِنْ أَوَّلِ النَّاسِ إِسْلَامًا وَأَصْدَقِهِمْ إِيمَانًا، وَعَلَى يَدَيْهِ كَانَ إِسْلَامُ أَكْثَرِ الْعَشْرِ الْمُبَشَّرِينَ بِالْجَنَّةِ، وَهُوَ مِنْ أَشْجَعِ الصَّحَابَةِ وَأَقْوَاهُمْ فِي دِينِ اللَّهِ، وَبِهِ حَفِظَ اللَّهُ الْأُمَّةَ مِنَ الِارْتِدَادِ وَنَقْضِ دِينِهَا، وَهُوَ أَوَّلُ مَنْ أَسْلَمَ، وَأَوَّلُ مَنْ جَمَعَ الْقُرْآنَ، وَأَوَّلُ مَنْ سَمَّاهُ مُصْحَفًا، وَأَوَّلُ مَنْ سُمِّيَ خَلِيفَةً. وَأَحْوَالُهُ مَعْلُومَةٌ وَفِي الْوَرَى مَشْهُورَةٌ وَفِي الْكُتُبِ مَنْثُورَةٌ ؓ وَأَرْضَاهُ.

    ✧ The caliphate of Abū Bakr al-Ṣiddīq ؓ When the Messenger of God ﷺ died in the blessed eleventh year of the Hijrah, disagreement occurred among the Companions, ؓ, from the Muhājirūn and the Anṣār, regarding who should assume authority over the Muslims after the Prophet ﷺ, until their consensus settled upon the best of them and the best of this community after its Prophet ﷺ. Abū Bakr ؓ was given the oath of allegiance for the caliphate. This returns to the Companions’ knowledge of his excellence and his precedence in Islam, and to the arrival of numerous verses and prophetic hadiths that indicate, by the meaning understood, that he was the most entitled of people to this matter. For he is al-Ṣiddīq, whose Islam never wavered, and he is the one who gave all his wealth in charity, leaving for his family God, glorified be He, and His Messenger ﷺ. He is the one whom the Prophet ﷺ appointed as his deputy over the prayer during his illness, and he is the one who was commanded that all doors opening onto the mosque be closed except his door, in addition to other excellences. When al-Ṣiddīq ؓ assumed the caliphate, many tribes of the Bedouin apostatized, hypocrisy emerged in Madinah, Banū Ḥanīfah and a great many people in al-Yamāmah went over to Musaylimah the Liar, and Banū Asad and Ṭayyiʾ and many people gathered around Ṭulayḥah al-Asadī, and he claimed prophethood as Musaylimah the Liar had claimed it. The affair became grave and the situation intensified. During this time al-Ṣiddīq resolved to dispatch the army of Usāmah, so the troops with al-Ṣiddīq became few, and many of the Bedouin coveted Madinah and sought to attack it. So al-Ṣiddīq placed guards at the mountain passes of Madinah who spent the night with the armies around it. Also, groups of the Arabs withheld the payment of zakah, and the Arab delegations began coming to Madinah affirming the prayer but withholding the payment of zakah. Among them were those who withheld its payment to al-Ṣiddīq. Here al-Ṣiddīq refused them that and resolved to fight whoever separated between the prayer and zakah even if they withheld a young she-camel’s hobble. When the Companions saw Abū Bakr’s openness to this matter, they knew it was the truth and agreed upon it, and in that was the preservation of Islam and its people. Al-Ṣiddīq went out himself to fight the people of apostasy until the Companions urged him not to undertake that himself, but to remain and send expeditions and oversee the Muslims. He agreed with them ؓ and tied the banners after he had gone out with the armies to Dhū al-Qaṣṣah. He tied eleven banners and directed them to fight the apostates and the withholders of zakah among the Arabs, and that was after the return of Usāmah’s army. During this time Sajāḥ came out claiming prophethood, and people of her tribe gathered around her, and many of Banū Tamīm followed her, at their head Mālik b. Nuwayrah and a number of their nobles. She intended to fight al-Ṣiddīq, then she changed her direction to where Musaylimah the Liar was, and she had a story with him, and peace was made between her and him. Al-Ṣiddīq dispatched Khālid b. al-Walīd against Musaylimah and sent armies with him, and God granted them victory. They broke the accursed one, and Waḥshī and Abū Dujānah ؓ killed him after attacks and charges by the Muslim army and the siege of the apostates in the Garden of Death. In this year also, the people of ʿUmān, Mahrah, and Yemen apostatized. Laqīṭ b. Mālik al-Azdī followed the people of ʿUmān and claimed prophethood too, and the ignorant ones among the people of ʿUmān followed him. He gained mastery over it and overcame Jayfar and ʿAbbād and forced them to its outskirts. Al-Ṣiddīq sent to them Ḥudhayfah b. Miḥṣan al-Ḥimyarī and ʿArfajah al-Bāriqī with armies, then he joined ʿIkrimah ؓ to them, and al-Ṣiddīq commanded them to make an example of the apostates. In this year also was the march of Khālid b. al-Walīd to fight Ṭulayḥah al-Asadī of the people of apostasy, and those who joined Ṭulayḥah from Banū Fazārah with ʿUyaynah b. Ḥiṣn. Khālid defeated them, Ṭulayḥah fled to Syria, and his gathering dispersed. ʿUyaynah b. Ḥiṣn was taken captive and Khālid sent him bound to al-Ṣiddīq ؓ. Then Khālid marched against those who had gathered around Umm Ziml on the day of Buzākhah. This was a dense number of Ṭulayḥah’s followers, and God defeated them at his hand. In it was Khālid’s killing of Mālik b. Nuwayrah after he captured him and his companions. As previously mentioned, he had followed Sajāḥ and withheld zakah. In it was Abū Bakr’s killing of al-Fujāʾah by burning, in view of his treachery against the Muslims and his killing of them. In it was the apostasy of the people of al-Baḥrayn after the death of al-Mundhir b. Sāwá ؓ. No town remained steadfast there except a village called Jawāthā. It was the first village that established the Friday prayer among the people of apostasy. The people of apostasy besieged them, so al-Ṣiddīq sent al-ʿAlāʾ b. al-Ḥaḍramī to them. He fought the apostates and made an example of them, and many miracles occurred for him there, ؓ and may He be pleased with him. In it was the killing of al-Aswad al-ʿAnsī, the false prophet, at the hands of Fayrūz al-Daylamī and Qays b. Makshūḥ, and Āzādh, the wife of al-Aswad. She was a believer in God and His Messenger and had hatred for al-Aswad. Then the twelfth year of the prophetic Hijrah entered. In it al-Ṣiddīq commanded Zayd b. Thābit to collect the Qurʾan from the palm stalks, the stones, and the breasts of men, and that was after the killing of the Qurʾan reciters became intense on the day of al-Yamāmah. In it was the march of Khālid to Iraq. In it was the first jizyah carried from Iraq to al-Ṣiddīq after the peace of al-Ḥīrah. In it was Khālid’s letter to the governors of Persia calling them to Islam, or jizyah, or war. In it was the battle of Kāẓimah (Dhāt al-Salāsil). Khālid killed Hurmuz in single combat in it, and the army of Persia was routed. In it was the battle of al-Madhār (al-Thanī), in which the Persian commander Qārin b. Qiryānis was killed. In it was the battle of al-Walajah, in which the Persians were defeated and their commander al-Andarzaghar died of thirst. There was the battle of Ullays, in which Khālid swore that if God granted him the shoulders of the people, he would make the river flow with their blood. God answered him, and Khālid fulfilled his oath to God, glorified be He. In it was the battle of Amghīshiyā, the battle of the day of Furāt Bādaqlá, and the conquest of al-Ḥīrah, in which Khālid chewed the poison that was in the ring of ʿAmr b. ʿAbd al-Masīḥ after he mentioned God, exalted be He, and it did not harm him. In it was the expedition of Dhāt al-ʿUyūn (al-Anbār), in which Khālid commanded that the Persians be shot with arrows, so they shot their eyes and put out about a thousand eyes, and it was named Dhāt al-ʿUyūn. In it was the battle of ʿAyn al-Tamr, in which Khālid captured ʿAqqah b. Abī ʿAqqah, the commander of the army, while he was arranging the ranks of their army, so the army fled without fighting. In it was the battle of Dūmat al-Jandal. The command of the polytheist army was with Ukaydir b. ʿAbd al-Malik and al-Jūdī b. Rabīʿah. Khālid captured them and killed them. In it also were the battles of al-Ḥaṣīd, al-Khanāfis, al-Muṣayyakh, al-Thanī, al-Zumayl, and the battle of al-Firāḍ. In all these battles God humiliated polytheism and its people. In this year Khālid ؓ performed the Hajj. Then the thirteenth year of the Hijrah entered. In it was the Battle of al-Yarmūk. That was when the armies of al-Ṣiddīq went forth toward Syria. When Heraclius was informed of that, he called his people to make peace with the Muslims for half the land tax of Syria, but they refused him. Then he sent out armies, opposing each commander of the Muslim war commanders with a commander and a dense army, which in total reached two hundred and forty thousand. The Muslim army gathered was about thirty-six thousand to forty thousand. Al-Ṣiddīq sent to Khālid, who was in Iraq, to come to Syria and be commander over those in it. The war raged fiercely, and the brave ones fought fiercely, and the two hosts clashed. One party was guided, and another party deserved misguidance. God’s victory was for the believers, the Byzantines fled, and God granted the Muslims their shoulders, so they dispersed those behind them. A great slaughter of the Byzantines took place. In this year the people of Persia exploited Khālid’s departure with a number of the army to Syria and sought to inflict a defeat on the Muslims in Iraq. Al-Muthannā fought them and fought them, and God granted him victory over them. He had corresponded with al-Ṣiddīq informing him of the Persians’ affair. When he considered the reply slow, he came to him and found him in his fatal illness and told him of God’s victory for the monotheists and that he was in need of reinforcement. Al-Ṣiddīq commanded ʿUmar to call upon the people to go out to Iraq with al-Muthannā. ʿUmar kept calling upon the people until a number of them gathered under the command of Abū ʿUbayd b. Masʿūd al-Thaqafī. In this year was the death of al-Ṣiddīq ؓ. He was ʿAbd Allāh b. Abī Quḥāfah, whose name was ʿUthmān b. ʿĀmir b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murrah b. Kaʿb b. Luʾayy. He was called Abū Bakr, and he was named ʿAtīq, and concerning the reason for naming him, several narrations have been reported. He was born ؓ two years and some months after the birth of the Prophet ﷺ. He died at the age of sixty-three years. In the time of ignorance, the matter of blood money and fines was referred to him, and he was the reference for them. He was ؓ slender, fair-skinned, of good stature, light in the cheeks, lean-faced, deep-set eyes, prominent forehead, and stooping, his loincloth would not stay up and would slip from his hips, with bare knuckles. He dyed with henna and katam. He was generous and knowledgeable in the genealogies of the Arabs. He was among the first of people to embrace Islam and the most truthful of them in faith. At his hands came the Islam of most of the ten who were given the glad tidings of Paradise. He was among the bravest of the Companions and the strongest of them in the religion of God. Through him God preserved the community from apostasy and the breach of its religion. He was the first to embrace Islam, the first to compile the Qurʾan, the first to name it muṣḥaf, and the first to be called khalīfah. His circumstances are well known and famous among the people and scattered in the books, ؓ and may He be pleased with him.

58. Tarikh (al-Tabari) 1855No grade recorded

    خِلَافَةُ عُمَرَ بْنِ الْخِطَابِ،   ؓ وَأَرْضَاهُ. كَانَتْ وَفَاةُ الصِّدِّيقِ، ؓ، فِي يَوْمِ الِاثْنَيْنِ عَشِيَّةً. وَقِيلَ: بَعْدَ الْمَغْرِبِ  . وَدُفِنَ مِنْ لَيْلَتِهِ، وَذَلِكَ لِثَمَانٍ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ ثَلَاثَ عَشْرَةَ، بَعْدَ مَرَضٍ خَمْسَةَ عَشَرَ يَوْمًا. وَكَانَ عُمَرُ بْنُ الْخَطَّابِ يُصَلِّي عَنْهُ فِيهَا بِالْمُسْلِمِينَ، وَفِي أَثْنَاءِ هَذَا الْمَرَضِ عَهِدَ بِالْأَمْرِ مِنْ بَعْدِهِ إِلَى عُمَرَ بْنِ الْخِطَابِ  ، فلقد دَعَا عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَقَالَ: أَخْبِرْنِي عَنْ عُمَرَ. فَقَالَ: إِنَّهُ أَفْضَلُ مِنْ رَأْيِكَ إِلَّا أَنَّهُ فِيهِ غِلْظَةٌ. فَقَالَ أَبُو بَكْرٍ: ذَلِكَ لِأَنَّهُ يَرَانِي رَقِيقًا، وَلَوْ أَفْضَى الْأَمْرُ إِلَيْهِ لَتَرَكَ كَثِيرًا مِمَّا هُوَ عَلَيْهِ، وَقَدْ رَمَقْتُهُ فَكُنْتُ إِذَا غَضِبْتُ عَلَى رَجُلٍ أَرَانِي الرِّضَاءَ عَنْهُ، وَإِذَا لِنْتُ لَهُ أَرَانِي الشِّدَّةَ عَلَيْهِ. وَدَعَا عُثْمَانَ بْنَ عَفَّانَ وَقَالَ لَهُ: أَخْبِرْنِي عَنْ عُمَرَ. فَقَالَ: سَرِيرَتُهُ خَيْرٌ مِنْ عَلَانِيَتِهِ، وَلَيْسَ فِينَا مِثْلُهُ. فَقَالَ أَبُو بَكْرٍ لَهُمَا: لَا تَذْكُرَا مِمَّا قُلْتُ لَكُمَا شَيْئًا، وَلَوْ تَرَكْتُهُ مَا عَدَوْتُ عُثْمَانَ، وَالْخِيرَةُ لَهُ أَنْ لَا يَلِيَ مِنْ أُمُورِكُمْ شَيْئًا، وَلَوَدِدْتُ أَنِّي كُنْتُ مِنْ أُمُورِكُمْ خِلْوًا، وَكُنْتُ فِيمَنْ مَضَى مِنْ سَلَفِكُمْ. وَشَاوَرَ مَعَهُمَا سَعِيدَ بْنَ زَيْدٍ، وَأُسَيْدَ بْنَ الْحُضَيْرِ، وَغَيْرَهُمَا مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَقَالَ أُسَيْدٌ: اللَّهُمَّ أَعْلَمُهُ الْخَيِّرَ بَعْدَكَ، يَرْضَى لِلرِّضَا وَيَسْخَطُ لِلسُّخْطِ، الَّذِي يُسِرُّ خَيْرٌ مِنَ الَّذِي يُعْلِنُ، وَلَنْ يَلِيَ هَذَا الْأَمْرِ أَحَدٌ أَقْوَى عَلَيْهِ مِنْهُ. وَدَخَلَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ عَلَى أَبِي بَكْرٍ فَقَالَ: اسْتَخْلَفْتَ عَلَى النَّاسِ عُمَرَ وَقَدْ رَأَيْتَ مَا يَلْقَى النَّاسُ مِنْهُ وَأَنْتَ مَعَهُ، وَكَيْفَ بِهِ إِذَا خَلَا بِهِمْ وَأَنْتَ لَاقٍ رَبَّكَ فَسَائِلُكَ عَنْ رَعِيَّتِكَ ! فَقَالَ أَبُو بَكْرٍ: أَجْلِسُونِي، فَأَجْلَسُوهُ، فَقَالَ: أَبِاللَّهِ تُخَوِّفُنِي ! إِذَا لَقِيتُ رَبِّي فَسَأَلَنِي قُلْتُ: اسْتَخْلَفْتُ عَلَى أَهْلِكَ خَيْرَ أَهْلِكَ. ثُمَّ إِنَّ أَبَا بَكْرٍ أَحْضَرَ عُثْمَانَ بْنَ عَفَّانَ خَالِيًا لِيَكْتُبَ عَهْدَ عُمَرَ، فَقَالَ لَهُ: اكْتُبْ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا مَا عَهِدَ أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ إِلَى الْمُسْلِمِينَ، أَمَّا بَعْدُ 000 - ثُمَّ أُغْمِيَ عَلَيْهِ - فَكَتَبَ عُثْمَانُ: أَمَّا بَعْدُ، فَإِنِّي قَدِ اسْتَخْلَفْتُ عَلَيْكُمْ عُمَرَ بْنَ الْخَطَّابِ، وَلَمْ آلُكُمْ خَيْرًا. ثُمَّ أَفَاقَ أَبُو بَكْرٍ فَقَالَ: اقْرَأْ عَلَيَّ. فَقَرَأَ عَلَيْهِ، فَكَبَّرَ أَبُو بَكْرٍ وَقَالَ: أَرَاكَ خِفْتَ أَنْ يَخْتَلِفَ النَّاسُ إِنْ مُتُّ فِي غَشْيَتِي. قَالَ: نَعَمْ. قَالَ: جَزَاكَ اللَّهُ خَيْرًا عَنِ الْإِسْلَامِ وَأَهْلِهِ. فَلَمَّا كُتِبَ الْعَهْدُ أَمَرَ بِهِ أَنْ يُقْرَأَ عَلَى النَّاسِ، فَجَمَعَهُمْ وَأَرْسَلَ الْكِتَابَ مَعَ مَوْلًى لَهُ وَمَعَهُ عُمَرُ، فَكَانَ عُمَرُ يَقُولُ لِلنَّاسِ: أَنْصِتُوا وَاسْمَعُوا لِخَلِيفَةِ رَسُولِ اللَّهِ ﷺ فَإِنَّهُ لَمْ يَأْلُكُمْ نُصْحًا. فَسَكَنَ النَّاسُ، فَلَمَّا قُرِئَ عَلَيْهِمُ الْكِتَابُ سَمِعُوا وَأَطَاعُوا، وَكَانَ أَبُو بَكْرٍ أَشْرَفَ عَلَى النَّاسِ وَقَالَ: أَتَرْضُونَ بِمَنِ اسْتَخْلَفْتُ عَلَيْكُمْ ؟ فَإِنِّي مَا اسْتَخْلَفْتُ عَلَيْكُمْ ذَا قَرَابَةٍ، وَإِنِّي قَدِ اسْتَخْلَفْتُ عَلَيْكُمْ عُمَرَ فَاسْمَعُوا لَهُ وَأَطِيعُوا، فَإِنِّي وَاللَّهِ مَا أَلَوْتُ مِنْ جُهْدِ الرَّأْيِ. فَقَالُوا: سَمِعْنَا وَأَطَعْنَا. ثُمَّ أَحْضَرَ أَبُو بَكْرٍ عُمَرَ فَقَالَ لَهُ: إِنِّي قَدِ اسْتَخْلَفْتُكَ عَلَى أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَأَوْصَاهُ بِتَقْوَى اللَّهِ، ثُمَّ قَالَ: يَا عُمَرُ، إِنَّ لِلَّهِ حَقًّا بِاللَّيْلِ لَا يَقْبَلُهُ فِي النَّهَارِ، وَحَقًّا فِي النَّهَارِ لَا يَقْبَلُهُ بِاللَّيْلِ، وَإِنَّهُ لَا يَقْبَلُ نَافِلَةً حَتَّى تُؤَدَّى الْفَرِيضَةُ، أَلَمْ تَرَ يَا عُمَرُ أَنَّمَا ثَقُلَتْ مَوَازِينُ مَنْ ثَقُلَتْ مَوَازِينُهُ يَوْمَ الْقِيَامَةِ بِاتِّبَاعِهِمُ الْحَقَّ وَثِقْلِهِ عَلَيْهِمْ، وَحُقَّ لِمِيزَانٍ لَا يُوضَعُ فِيهِ غَدًا إِلَّا حَقٌّ أَنْ يَكُونَ ثَقِيلًا. أَلَمْ تَرَ يَا عُمَرُ أَنَّمَا خَفَّتْ مَوَازِينُ مَنْ خَفَّتْ مَوَازِينُهُ يَوْمَ الْقِيَامَةِ بِاتِّبَاعِهِمُ الْبَاطِلَ وَخِفَّتِهِ عَلَيْهِمْ، وَحُقَّ لِمِيزَانٍ لَا يُوضَعُ فِيهِ غَدًا إِلَّا بَاطِلٌ أَنْ يَكُونَ خَفِيفًا. أَلَمْ تَرَ يَا عُمَرُ أَنَّمَا نَزَلَتْ آيَةُ الرَّخَاءِ مَعَ آيَةِ الشِّدَّةِ، وَآيَةُ الشِّدَّةِ مَعَ آيَةِ الرَّخَاءِ؛ لِيَكُونَ الْمُؤْمِنُ رَاغِبًا رَاهِبًا، لَا يَرْغَبُ رَغْبَةً يَتَمَنَّى فِيهَا عَلَى اللَّهِ مَا لَيْسَ لَهُ، وَلَا يَرْهَبُ رَهْبَةً يَلْقَى فِيهَا بِيَدَيْهِ. أَوَلَمْ تَرَ يَا عُمَرُ أَنَّمَا ذَكَرَ اللَّهُ أَهْلَ النَّارِ بِأَسْوَأِ أَعْمَالِهِمْ، فَإِذَا ذَكَرْتُهُمْ قُلْتُ: إِنِّي لَأَرْجُو أَنْ لَا أَكُونَ مِنْهُمْ، وَأَنَّهُ إِنَّمَا ذَكَرَ أَهْلَ الْجَنَّةِ بِأَحْسَنِ أَعْمَالِهِمْ؛ لِأَنَّهُ يُجَاوِزُ لَهُمْ مَا كَانَ مِنْ سَيِّئٍ، فَإِذَا ذَكَرْتُهُمْ قُلْتُ أَيْنَ عَمَلِي مِنْ أَعْمَالِهِمْ ؟ فَإِنْ حَفِظْتَ وَصِيَّتِي فَلَا يَكُونَنَّ غَائِبٌ أَحَبَّ إِلَيْكَ مِنْ حَاضِرٍ مِنَ الْمَوْتِ، وَلَسْتَ بِمُعْجِزِهِ. ثُمَّ خَرَجَ عمر مِنْ عِنْدِهِ، فَرَفَعَ أَبُو بَكْرٍ يَدَيْهِ فَقَالَ: اللَّهُمَّ إِنِّي لَمْ أُرِدْ بِذَلِكَ إِلَّا صَلَاحَهُمْ، وَخِفْتُ عَلَيْهِمُ الْفِتْنَةَ، فَعَمِلْتُ فِيهِمْ بِمَا أَنْتَ أَعْلَمُ بِهِ، وَاجْتَهَدْتُ لَهُمْ رَأْيِي، فَوَلَّيْتُ عَلَيْهِمْ خَيْرَهُمْ وَأَقْوَاهُمْ عَلَيْهِمْ، وَأَحْرَصَهُمْ عَلَى مَا أَرْشَدَهُمْ، وَقَدْ حَضَرَنِي مِنْ أَمْرِكَ مَا حَضَرَ، فَاخْلُفْنِي فِيهِمْ، فَهُمْ عِبَادُكَ، وَنَوَاصِيهِمْ بِيَدِكَ، أَصْلِحْ لَهُمْ وُلَاتَهُمْ، وَاجْعَلْهُ مِنْ خُلَفَائِكَ الرَّاشِدِينَ، وَأَصْلِحْ لَهُ رَعِيَّتَهُ). وَأَخْرَجَ ابْنُ سَعْدٍ وَالْحَاكِمُ عَنِ ابْنِ مَسْعُودٍ، قَالَ: (أَفَرَسُ النَّاسِ ثَلَاثَةٌ: أَبُو بَكْرٍ حِينَ اسْتَخْلَفَ عُمَرَ، وَصَاحِبَةُ مُوسَى حِينَ قَالَتِ: اسْتَأْجِرْهُ، وَالْعَزِيزُ حِينَ تَفَرَّسَ فِي يُوسُفَ فَقَالَ لِامْرَأَتِهِ: أَكْرِمِي مَثْوَاهُ). وَتُوُفِّيَ أَبُو بَكْرٍ، فَلَمَّا دُفِنَ صَعِدَ عُمَرُ بْنُ الْخَطَّابِ فَخَطَبَ النَّاسَ ثُمَّ قَالَ: إِنَّمَا مَثَلُ الْعَرَبِ مَثَلُ جَمَلٍ أَنِفٍ اتَّبَعَ قَائِدَهُ، فَلْيَنْظُرْ قَائِدُهُ حَيْثُ يَقُودُهُ، وَأَمَّا أَنَا فَوَرَبِّ الْكَعْبَةِ لَأَحْمِلَنَّكُمْ عَلَى الطَّرِيقِ ! وقَامَ عمر بِالْأَمْرِ مِنْ بَعْدِهِ أَتَمَّ الْقِيَامِ، ؓ، وَهُوَ أَوَّلُ مَنْ سُمِّيَ بِأَمِيرِ الْمُؤْمِنِينَ  ، وَكَانَ أَوَّلَ مَنْ حَيَّاهُ بِهَا الْمُغِيرَةُ بْنُ شُعْبَةَ، وَقِيلَ: غَيْرُهُ. وعَنْ أَبِي عُثْمَانَ] بْنِ مِكْنَفٍ، قَالَ: سُلِّمَ عَلَى عُمَرَ فِي صَدْرِ إِمَارَتِهِ: يَا خَلِيفَةَ خَلِيفَةِ رَسُولِ اللَّهِ فَجَمَعَ النَّاسَ بَعْدُ، وَقَالَ: إِنِّي أَرَاكُمْ لِمَنْ بَعْدَكُمْ خَيْرٌ مِنْ رَأْيِهِمْ لِأَنْفُسِهِمْ، وَإِنِّي أَخَافُ أَنْ يَلْحَدُوا فِي هَذَا الِاسْمِ، أَنْتُمُ الْمُؤْمِنُونَ وَأَنَا أَمِيرُكُمْ، فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ، فَقُبِلَتْ. وَقَدْ كَتَبَ بِوَفَاةِ الصِّدِّيقِ إِلَى أُمَرَاءِ الشَّامِ مَعَ شَدَّادِ بْنِ أَوْسٍ، وَمَحْمِيَةَ بْنِ جَزْءٍ، فَوَصَلَا وَالنَّاسُ مُصَافُّونَ جُيُوشَ الرُّومِ يَوْمَ الْيَرْمُوكِ.

    ✧ The caliphate of ʿUmar b. al-Khaṭṭāb, ؓ and may He be pleased with him. The death of al-Ṣiddīq, ؓ, took place on Monday evening. It is said: after sunset. He was buried that same night, and that was when eight days remained of Jumādā al-Ākhirah in the year 13 AH, after an illness of fifteen days. ʿUmar b. al-Khaṭṭāb used to lead the Muslims in prayer on his behalf during it, and in the course of this illness he entrusted the matter after him to ʿUmar b. al-Khaṭṭāb. He called ʿAbd al-Raḥmān b. ʿAwf and said: Tell me about ʿUmar. He said: He is better than your opinion of him, except that there is roughness in him. Abū Bakr said: That is because he sees me as lenient, and if the matter were turned over to him he would abandon much of what he is upon. I have watched him, and when I was angry with a man he would show me satisfaction with him, and when I was lenient to him he would show me severity toward him. He called ʿUthmān b. ʿAffān and said to him: Tell me about ʿUmar. He said: His inner self is better than his outward self, and there is none like him among us. Abū Bakr said to the two of them: Do not mention anything of what I said to you. Even if I left him aside, I would not go beyond ʿUthmān, but it is better for him not to take charge of any of your affairs. How I wish I had been free of your affairs and had been among those of your predecessors who have passed on. Along with those two he consulted Saʿīd b. Zayd, Usayd b. al-Ḥuḍayr, and others from the Emigrants and the Helpers. Usayd said: O God, teach him the good one after you. He is pleased for the sake of what pleases, and angered for the sake of what angers; the good he conceals is better than what he shows, and no one will take charge of this matter with more strength for it than he. Ṭalḥah b. ʿUbayd Allāh entered upon Abū Bakr and said: You have appointed ʿUmar as successor over the people, and you have seen what the people meet from him while you are with him; so how will it be with him when he is alone with them, and you are about to meet your Lord who will ask you about your flock! Abū Bakr said: Sit me up. So they sat him up, and he said: Do you frighten me by God? When I meet my Lord and He asks me, I will say: I appointed over Your people the best of Your people. Then Abū Bakr brought ʿUthmān b. ʿAffān in private to write the covenant for ʿUmar, and said to him: Write: In the name of God, the Merciful, the Compassionate. This is what Abū Bakr b. Abī Quḥāfah has entrusted to the Muslims. To proceed 000 — then he lost consciousness — so ʿUthmān wrote: To proceed: I have appointed over you ʿUmar b. al-Khaṭṭāb as successor, and I have not failed you in good. Then Abū Bakr regained consciousness and said: Read it to me. He read it to him, and Abū Bakr said allāhu akbar and said: I see you feared that the people might differ if I died during my swoon. He said: Yes. He said: May God reward you well on behalf of Islam and its people. When the covenant was written, he ordered that it be read to the people. He gathered them and sent the letter with a client of his, and with him was ʿUmar. ʿUmar kept saying to the people: Be silent and listen to the successor of the Messenger of God ﷺ, for he has not failed you in sincere counsel. The people fell silent, and when the letter was read to them they heard and obeyed. Abū Bakr looked out over the people and said: Are you content with the one I have appointed over you as successor? For I have not appointed over you a relative. I have appointed over you ʿUmar, so listen to him and obey him, for by God I have not spared any effort of judgment. They said: We hear and obey. Then Abū Bakr brought ʿUmar in and said to him: I have appointed you as successor over the companions of the Messenger of God ﷺ. He charged him to fear God, then said: O ʿUmar, God has a right by night that He does not accept by day, and a right by day that He does not accept by night, and He does not accept a supererogatory act until the obligatory one is performed. Have you not seen, O ʿUmar, that the scales of those whose scales are heavy on the Day of Resurrection became heavy only because they followed the truth and it weighed upon them? It is fitting that a scale in which nothing but truth will be placed tomorrow should be heavy. Have you not seen, O ʿUmar, that the scales of those whose scales are light on the Day of Resurrection became light only because they followed falsehood and it was light upon them? It is fitting that a scale in which nothing but falsehood will be placed tomorrow should be light. Have you not seen, O ʿUmar, that the verse of ease descended together with the verse of hardship, and the verse of hardship together with the verse of ease, so that the believer may be hopeful and fearful, not hoping with a hope in which he wishes from God what is not his, and not fearing with a fear in which he casts himself into ruin? Have you not seen, O ʿUmar, that God mentioned the people of the Fire for the worst of their deeds, so when I remember them I say: I hope I am not among them, and that He mentioned the people of Paradise only for the best of their deeds, because He passes over for them whatever evil there was, so when I remember them I say: Where is my deed compared with their deeds? If you keep my charge, then let no absent thing be dearer to you than a present thing except death, and you will not escape it. Then ʿUmar went out from him, and Abū Bakr raised his hands and said: O God, I did not intend by that anything but their well-being, and I feared dissension for them, so I acted among them according to what You know best, and I exerted my judgment for them, and I appointed over them the best of them and the strongest of them for it and the most eager of them for what guides them. What has come to me of Your command has come, so be my successor among them, for they are Your servants, and their forelocks are in Your hand. Set right their governors for them, and make him one of Your rightly guided successors, and set right his flock for him). Ibn Saʿd and al-Ḥākim related from Ibn Masʿūd, who said: The most discerning of people are three: Abū Bakr when he appointed ʿUmar as successor; the companion of Mūsā when she said: Hire him; and al-ʿAzīz when he discerned in Yūsuf and said to his wife: Make his stay honorable. Abū Bakr died, and when he was buried ʿUmar b. al-Khaṭṭāb ascended and addressed the people, then said: The likeness of the Arabs is only the likeness of a docile camel that follows its driver, so let its driver look where he drives it. As for me, by the Lord of the Kaʿbah, I will surely carry you upon the road! And ʿUmar undertook the matter after him with the fullest undertaking, ؓ, and he was the first to be called Amīr al-Muʾminīn, and the first to greet him with it was al-Mughīrah b. Shuʿbah, and it is said: someone else. From Abū ʿUthmān b. Miknaf, who said: ʿUmar was greeted at the beginning of his rule with: O successor of the successor of the Messenger of God, so he gathered the people afterwards and said: I see that those after you have better judgment for themselves than you do, and I fear that you will deviate in this name. You are the believers and I am your amīr. They said: O Amīr al-Muʾminīn, and it was accepted. He wrote about the death of al-Ṣiddīq to the commanders of Syria with Shaddād b. Aws and Maḥmiyah b. Jazʾ, and they arrived while the people were arrayed against the armies of the Byzantines on the day of al-Yarmūk.

59. Tarikh (al-Tabari) 1856No grade recorded

    انْتِقَالُ إِمْرَةِ الشَّامِ مِنْ خَالِدٍ إِلَى أَبِي عُبَيْدَةَ  فِي الدَّوْلَةِ الْعُمَرِيَّةِ وَذَلِكَ بَعْدَ وَقْعَةِ الْيَرْمُوكِ وَصَيْرُورَةِ الْإِمْرَةِ بِالشَّامِ إِلَى أَبِي عُبَيْدَةَ فَكَانَ أَبُو عُبَيْدَةَ أَوَّلَ مَنْ سُمِّيَ أَمِيرَ الْأُمَرَاءِ  . فَلَمَّا وُلِّيَ عُمَرُ كَانَ أَوَّلَ مَا تَكَلَّمَ بِهِ أَنْ عَزَلَ خَالِدًا، وَقَالَ: لَا يَلِي لِي عَمَلًا أَبَدًا. وَقَدْ أَمَّرَ عُمَرُ عَلَى الْجُيُوشِ أَبَا عُبَيْدَةَ. وَذَكَرَ سَلَمَةُ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، أَنَّ عُمَرَ إِنَّمَا عَزَلَ خَالِدًا لِكَلَامٍ بَلَغَهُ عَنْهُ، وَلِمَا كَانَ مِنْ أَمْرِ مَالِكِ بْنِ نُوَيْرَةَ، وَمَا كَانَ يَعْتَمِدُهُ فِي حَرْبِهِ، وَكَتَبَ عُمَرُ إِلَى أَبِي عُبَيْدَةَ: إِنْ أَكْذَبَ خَالِدٌ نَفْسَهُ فَهُوَ أَمِيرٌ عَلَى مَا كَانَ عَلَيْهِ، وَإِنْ لَمْ يُكْذِبْ نَفْسَهُ فَهُوَ مَعْزُولٌ، فَانْزِعْ عِمَامَتَهُ عَنْ رَأْسِهِ وَقَاسِمْهُ مَالَهُ نِصْفَيْنِ. فَلَمَّا قَالَ أَبُو عُبَيْدَةَ ذَلِكَ لِخَالِدٍ قَالَ لَهُ خَالِدٌ: أَمْهِلْنِي حَتَّى أَسْتَشِيرَ أُخْتِي، فَذَهَبَ إِلَى أُخْتِهِ فَاطِمَةَ، وَكَانَتْ تَحْتَ الْحَارِثِ بْنِ هِشَامٍ، فَاسْتَشَارَهَا فِي ذَلِكَ فَقَالَتْ لَهُ: إِنَّ عُمَرَ لَا يُحِبُّكَ أَبَدًا، وَإِنَّهُ سَيَعْزِلُكَ وَإِنْ أَكْذَبْتَ نَفْسَكَ. فَقَالَ لَهَا: صَدَقَتِ وَاللَّهِ. فَقَاسَمَهُ أَبُو عُبَيْدَةَ حَتَّى أَخَذَ إِحْدَى نَعْلَيْهِ وَتَرَكَ لَهُ الْآخَرَ، وَخَالِدٌ يَقُولُ: سَمْعًا وَطَاعَةً لِأَمِيرِ الْمُؤْمِنِينَ. ثُمَّ قَدِمَ خَالِدٌ عَلَى عُمَرَ بِالْمَدِينَةِ. وَقِيلَ: بَلْ هُوَ أَقَامَ بِالشَّامِ مَعَ الْمُسْلِمِينَ. وَهُوَ أَصَحُّ. وصية عمر لعماله وتعاهده إياهم وَصِيَّتِهِ لِعُمَّالِهِ وَتَعَاهُدِهِ إِيَّاهُمْ  رَوَى ابْنُ جَرِيرٍ، عَنْ صَالِحِ بْنِ كَيْسَانَ أَنَّهُ قَالَ: كَانَ أَوَّلَ كِتَابٍ كَتَبَهُ عُمَرُ إِلَى أَبِي عُبَيْدَةَ حِينَ وَلَّاهُ وَعَزَلَ خَالِدًا، أَنْ قَالَ: وَأُوصِيكَ بِتَقْوَى اللَّهِ الَّذِي يَبْقَى وَيَفْنَى مَا سِوَاهُ، الَّذِي هَدَانَا مِنَ الضَّلَالَةِ، وَأَخْرَجَنَا مِنَ الظُّلُمَاتِ إِلَى النُّورِ، وَقَدِ اسْتَعْمَلْتُكَ عَلَى جُنْدِ خَالِدِ بْنِ الْوَلِيدِ، فَقُمْ بِأَمْرِهِمُ الَّذِي يَحِقُّ عَلَيْكَ، لَا تُقَدِّمِ الْمُسْلِمِينَ إِلَى هَلَكَةٍ رَجَاءَ غَنِيمَةٍ، وَلَا تُنْزِلْهُمْ مَنْزِلًا قَبْلَ أَنْ تَسْتَرِيدَهُ لَهُمْ، وَتَعْلَمَ كَيْفَ مَأْتَاهُ، وَلَا تَبْعَثْ سَرِيَّةً إِلَّا فِي كَثْفٍ مِنَ النَّاسِ، وَإِيَّاكَ وَإِلْقَاءَ الْمُسْلِمِينَ فِي الْهَلَكَةِ، وَقَدْ أَبْلَاكَ اللَّهُ بِي وَأَبْلَانِي بِكَ، فَغُضَّ بَصَرَكَ عَنِ الدُّنْيَا، وَأَلْهِ قَلْبَكَ عَنْهَا، وَإِيَّاكَ أَنْ تُهْلِكَكَ كَمَا أَهْلَكَتْ مَنْ كَانَ قَبْلَكَ، فَقَدْ رَأَيْتَ مَصَارِعَهُمْ. وَأَمَرَهُمْ بِالْمَسِيرِ إِلَى دِمَشْقَ، وَذَلِكَ بَعْدَمَا بَلَغَهُ الْخَبَرُ بِفَتْحِ الْيَرْمُوكِ وَجَاءَتْهُ بِهِ الْبِشَارَةُ، وَحُمِلَ الْخُمُسُ إِلَيْهِ. وَقَدْ ذَكَرَ ابْنُ إِسْحَاقَ أَنَّ الصَّحَابَةَ قَاتَلُوا بَعْدَ الْيَرْمُوكِ بِأَجْنَادِينَ، ثُمَّ بِفِحْلٍ مِنْ أَرْضِ الْغَوْرِ قَرِيبًا مِنْ بَيْسَانَ بِمَكَانٍ يُقَالُ لَهُ: الرَّدْغَةُ. سُمِّيَ بِذَلِكَ لِكَثْرَةِ مَا لَقُوا مِنَ الْأَوْحَالِ فِيهَا، ثُمَّ لَمَّا فَرَّتِ الرُّومُ مِنْ هَذِهِ الْوَقْعَةِ أَلْجَأُوهُمْ إِلَى دِمَشْقَ، فَقَصَدُوهُمْ فِيهَا فَأَغْلَقُوهَا عَلَيْهِمْ، وَأَحَاطَ بِهَا الصَّحَابَةُ. قَالَ: وَحِينَئِذٍ جَاءَتِ الْإِمَارَةُ لِأَبِي عُبَيْدَةَ مِنْ جِهَةِ عُمَرَ، وَعُزِلَ خَالِدٌ. وَهَذَا الَّذِي ذَكَرَهُ ابْنُ إِسْحَاقَ مِنْ مَجِيءِ الْإِمَارَةِ لِأَبِي عُبَيْدَةَ فِي حِصَارِ دِمَشْقَ هُوَ الْمَشْهُورُ.

    ✧ The transfer of the command of Syria from Khālid to Abū ʿUbaydah in the ʿUmarid state, and that was after the Battle of al-Yarmūk and the command in Syria passing to Abū ʿUbaydah. Abū ʿUbaydah was the first to be named Amīr al-Umarāʾ (commander of commanders). When ʿUmar was appointed, the first thing he spoke of was to dismiss Khālid, and he said: "He shall never hold any office for me." ʿUmar appointed Abū ʿUbaydah over the armies. Salamah mentioned, on the authority of Muḥammad b. Isḥāq, that ʿUmar dismissed Khālid only because of words that reached him about him, and because of the matter of Mālik b. Nuwayrah, and what he used to rely upon in his warfare. ʿUmar wrote to Abū ʿUbaydah: "If Khālid declares himself to be a liar, then he remains commander over what he was; but if he does not declare himself a liar, then he is dismissed. Remove his turban from his head and divide his wealth with him into two halves." When Abū ʿUbaydah said that to Khālid, Khālid said to him: "Give me respite until I consult my sister." He went to his sister Fāṭimah, who was married to al-Ḥārith b. Hishām, and consulted her about that. She said to him: "ʿUmar will never love you, and he will dismiss you even if you declare yourself a liar." He said to her: "By God, she has spoken the truth." Abū ʿUbaydah then divided with him until he took one of his sandals and left him the other, while Khālid said: "Hearing and obedience to the Commander of the Faithful." Then Khālid came to ʿUmar in Madinah. It is also said: Rather, he remained in Syria with the Muslims, and this is more correct. ʿUmar's testament to his governors and his oversight of them. Ibn Jarīr narrated, on the authority of Ṣāliḥ b. Kaysān, that he said: The first letter ʿUmar wrote to Abū ʿUbaydah when he appointed him and dismissed Khālid was: "I enjoin you to fear God, who remains while all else perishes, who guided us from error and brought us out of darkness into light. I have appointed you over the army of Khālid b. al-Walīd, so undertake their affairs as is incumbent upon you. Do not lead the Muslims into destruction in hope of booty, and do not encamp them in a place before you have scouted it for them and know how it is approached. Do not send out a raiding party except with a large body of men. Beware of casting the Muslims into destruction. God has tried me with you and tried you with me, so avert your gaze from this world and divert your heart from it. Beware lest it destroy you as it destroyed those before you, for you have seen their falls." He ordered them to march to Damascus, and that was after the news of the conquest of al-Yarmūk reached him and the glad tidings came to him, and the fifth was carried to him. Ibn Isḥāq mentioned that the Companions fought after al-Yarmūk at Ajnādayn, then at Fiḥl in the land of al-Ghawr near Baysān, at a place called al-Radghah, so named because of the abundance of mire they encountered there. Then when the Byzantines fled from this battle, they were forced into Damascus, so they headed toward them there and shut its gates upon them, and the Companions surrounded it. He said: At that time the command came to Abū ʿUbaydah from ʿUmar, and Khālid was dismissed. This account of Ibn Isḥāq, that the command came to Abū ʿUbaydah during the siege of Damascus, is the well-known one.

60. Tarikh (al-Tabari) 1857No grade recorded

    فَتْحُ الْبِقَاعِ  . ثُمَّ إِنَّ أَبَا عُبَيْدَةَ بَعَثَ خَالِدَ بْنَ الْوَلِيدِ إِلَى الْبِقَاعِ فَفَتَحَهُ بِالسَّيْفِ، وَبَعَثَ سَرِيَّةً فَالْتَقَوْا مَعَ الرُّومِ بِعَيْنِ مَيْسَنُونَ، وَعَلَى الرُّومِ رَجُلٌ يُقَالُ لَهُ: سِنَانٌ. تَحَدَّرَ عَلَى الْمُسْلِمِينَ مِنْ عَقَبَةِ بَيْرُوتَ، فَقُتِلَ مِنَ الْمُسْلِمِينَ يَوْمَئِذٍ جَمَاعَةٌ مِنَ الشُّهَدَاءِ، فَكَانُوا يُسَمُّونَ عَيْنَ مَيْسَنُونَ عَيْنَ الشُّهَدَاءِ. وَاسْتَخْلَفَ أَبُو عُبَيْدَةَ عَلَى دِمَشْقَ يَزِيدَ بْنَ أَبِي سُفْيَانَ، كَمَا وَعَدَهُ بِهَا الصِّدِّيقُ، وَبَعَثَ يَزِيدُ دِحْيَةَ بْنَ خَلِيفَةَ إِلَى تَدْمُرَ فِي سَرِيَّةٍ لِيُمَهِّدُوا أَمْرَهَا، وَبَعَثَ أَبَا الزَّهْرَاءِ الْقُشَيْرِيَّ إِلَى الْبَثَنِيَّةِ وَحَوْرَانَ فَصَالَحَ أَهْلَهَا. قَالَ أَبُو عُبَيْدٍ الْقَاسِمُ بْنُ سَلَّامٍ، رَحِمَهُ اللَّهُ: افْتَتَحَ خَالِدٌ دِمَشْقَ صُلْحًا، وَهَكَذَا سَائِرُ مُدُنِ الشَّامِ كَانَتْ صُلْحًا دُونَ أَرْضِهَا، فَعَلَى يَدَيْ يَزِيدَ بْنِ أَبِي سُفْيَانَ وَشُرَحْبِيلَ ابْنِ حَسَنَةَ وَأَبِي عُبَيْدَةَ. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ: أَخْبَرَنِي غَيْرُ وَاحِدٍ مِنْ شُيُوخِ دِمَشْقَ أَنَّ الْمُسْلِمِينَ بَيْنَمَا هُمْ عَلَى حِصَارِ دِمَشْقَ إِذْ أَقْبَلَتْ خَيْلٌ مِنْ عَقَبَةِ السَّلَمِيَّةِ مُخَمَّرَةٌ بِالْحَرِيرِ، فَثَارَ إِلَيْهِمُ الْمُسْلِمُونَ، فَالْتَقَوْا فِيمَا بَيْنَ بَيْتِ لَهْيَا وَالْعَقَبَةِ الَّتِي أَقْبَلُوا مِنْهَا، فَهَزَمُوهُمْ وَطَرَدُوهُمْ إِلَى أَبْوَابِ حِمْصَ، فَلَمَّا رَأَى أَهْلُ حِمْصَ ذَلِكَ ظَنُّوا أَنَّهُمْ قَدْ فَتَحُوا دِمَشْقَ، فَقَالَ لَهُمْ أَهْلُ حِمْصَ: إِنَّا نُصَالِحُكُمْ عَلَى مَا صَالَحْتُمْ عَلَيْهِ أَهْلَ دِمَشْقَ. فَفَعَلُوا. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ، عَنْ أَبِيهِ قَالَ: افْتَتَحَ شُرَحْبِيلُ ابْنُ حَسَنَةَ الْأُرْدُنَّ كُلَّهَا عَنْوَةً مَا خَلَا طَبَرِيَّةَ، فَإِنَّ أَهْلَهَا صَالَحُوهُ. وَهَكَذَا قَالَ ابْنُ الْكَلْبِيِّ. وَقَالَا: بَعَثَ أَبُو عُبَيْدَةَ خَالِدًا فَغَلَبَ عَلَى أَرْضِ الْبِقَاعِ وَصَالَحَهُ أَهَلُ بَعْلَبَكَّ وَكَتَبَ لَهُمْ كِتَابًا، وَقَالَ ابْنُ الْمُغِيرَةِ عَنْ أَبِيهِ: وَصَالَحَهُمْ عَلَى أَنْصَافِ مَنَازِلِهِمْ وَكَنَائِسِهِمْ، وَوَضْعِ الْخَرَاجِ. وَقَالَ ابْنُ إِسْحَاقَ وَغَيْرُهُ: وَفِي سَنَةِ أَرْبَعَ عَشْرَةَ فُتِحَتْ حِمْصُ وَبَعْلَبَكُّ صُلْحًا عَلَى يَدَيْ أَبِي عُبَيْدَةَ فِي ذِي الْقِعْدَةِ. قَالَ خَلِيفَةُ: وَيُقَالُ فِي سَنَةِ خَمْسَ عَشْرَةَ.

    ✧ The Conquest of al-Biqāʿ. Then Abū ʿUbaydah dispatched Khālid b. al-Walīd to al-Biqāʿ, and he conquered it by the sword. He also sent a raiding party, and they met the Byzantines at ʿAyn Maysanūn, with the Byzantines commanded by a man called Sinān. He descended upon the Muslims from the pass of Beirut, and a group of martyrs from the Muslims was killed that day, so they called ʿAyn Maysanūn ʿAyn al-Shuhadāʾ. Abū ʿUbaydah appointed Yazīd b. Abī Sufyān as his deputy over Damascus, as al-Ṣiddīq had promised it to him, and Yazīd dispatched Diḥyah b. Khalīfah to Tadmur in a raiding party to pave the way for its affairs. He also sent Abū al-Zahrāʾ al-Qushayrī to al-Bathaniyyah and Ḥawrān, and he made peace with their people. Abū ʿUbayd al-Qāsim b. Sallām, may God have mercy on him, said: Khālid opened Damascus by treaty, and likewise the rest of the cities of Syria were by treaty without their land, at the hands of Yazīd b. Abī Sufyān, Shuraḥbīl b. Ḥasanah, and Abū ʿUbaydah. Al-Walīd b. Muslim said: More than one of the elders of Damascus informed me that while the Muslims were besieging Damascus, cavalry came from the pass of al-Salamiyyah, veiled in silk. The Muslims rose against them and met them between Bayt Lihyā and the pass from which they had come, and they defeated them and drove them to the gates of Homs. When the people of Homs saw that, they thought that the Muslims had conquered Damascus, so the people of Homs said to them: We will make peace with you on the same terms as you made peace with the people of Damascus. And they did so. Khalīfah b. Khayyāṭ said: ʿAbd Allāh b. al-Mughīrah narrated to me from his father, who said: Shuraḥbīl b. Ḥasanah conquered all of Jordan by force except Tiberias, for its people made peace with him. So said Ibn al-Kalbī likewise. They both said: Abū ʿUbaydah sent Khālid, and he took control of the land of al-Biqāʿ, and the people of Baʿlabakk made peace with him, and he wrote a document for them. Ibn al-Mughīrah said, from his father: He made peace with them on half of their houses and churches and the imposition of the kharāj. Ibn Isḥāq and others said: In the year 14 AH, Homs and Baʿlabakk were conquered by treaty at the hands of Abū ʿUbaydah in Dhū al-Qaʿdah. Khalīfah said: It is also said in the year 15 AH.

61. Tarikh (al-Tabari) 1858No grade recorded

    وَقْعَةُ فِحْلٍ  ، بِكَسْرِ الْفَاءِ، قِيلَ: وَالْحَاءُ. وَالصَّحِيحُ تَسْكِينُهَا. وَقَدْ ذَكَرَهَا كَثِيرٌ مِنْ عُلَمَاءِ السِّيَرِ قَبْلَ فَتْحِ دِمَشْقَ، وَإِنَّمَا ذَكَرَهَا الْإِمَامُ أَبُو جَعْفَرِ بْنُ جَرِيرٍ بَعْدَ فَتْحِ دِمَشْقَ، وَتَبِعَ فِي ذَلِكَ سِيَاقَ سَيْفِ بْنِ عُمَرَ، فِيمَا رَوَاهُ عَنْ أَبِي عُثْمَانَ يَزِيدَ بْنِ أَسِيدٍ الْغَسَّانِيِّ وَأَبِي حَارِثَةَ الْعَبْشَمِيِّ قَالَا: خَلَّفَ النَّاسُ يَزِيدَ بْنَ أَبِي سُفْيَانَ فِي خَيْلِهِ فِي دِمَشْقَ، وَسَارُوا نَحْوَ فِحْلٍ، مِنْ أَرْضِ الْأُرْدُنِّ وَعَلَى النَّاسِ الَّذِينَ هُمْ بِالْغَوْرِ شُرَحْبِيلُ ابْنُ حَسَنَةَ، وَسَارَ أَبُو عُبَيْدَةَ وَقَدْ جَعَلَ عَلَى الْمُقَدِّمَةِ خَالِدَ بْنَ الْوَلِيدِ، وَأَبُو عُبَيْدَةَ عَلَى الْمَيْمَنَةِ، وَعَمْرُو بْنُ الْعَاصِ عَلَى الْمَيْسَرَةِ، وَعَلَى الْخَيْلِ ضِرَارُ بْنُ الْأَزْوَرِ، وَعَلَى الرَّجَّالَةِ عِيَاضُ بْنُ غَنْمٍ، فَوَصَلُوا إِلَى فِحْلٍ، وَهِيَ بَلْدَةٌ بِالْغَوْرِ، وَقَدِ انْحَازَ الرُّومُ إِلَى بَيْسَانَ، وَأَرْسَلُوا مِيَاهَ تِلْكَ الْأَرَاضِي عَلَى مَا هُنَالِكَ مِنَ الْأَرَاضِي، فَحَالَ بَيْنَهُمْ وَبَيْنَ الْمُسْلِمِينَ، وَأَرْسَلَ الْمُسْلِمُونَ إِلَى عُمَرَ يُخْبِرُونَهُ بِمَا هُمْ فِيهِ مِنْ مُصَابَرَةِ عَدُوِّهِمْ، وَمَا صَنَعَهُ الرُّومُ مِنْ تِلْكَ الْمَكِيدَةِ، إِلَّا أَنَّ الْمُسْلِمِينَ فِي عَيْشٍ رَغِيدٍ وَمَدَدٍ كَثِيرٍ، وَهُمْ عَلَى أُهْبَةٍ مِنْ أَمْرِهِمْ، وَأَمِيرُ هَذَا الْحَرْبِ شُرَحْبِيلُ ابْنُ حَسَنَةَ، وَهُوَ لَا يَبِيتُ وَلَا يُصْبِحُ إِلَّا عَلَى تَعْبِئَةٍ، وَظَنَّ الرُّومُ أَنَّ الْمُسْلِمِينَ عَلَى غِرَّةٍ، فَرَكِبُوا فِي بَعْضِ اللَّيَالِي لِيُبَيِّتُوهُمْ، وَعَلَى الرُّومِ سِقْلَابُ بْنُ مِخْرَاقَ، فَهَجَمُوا عَلَى الْمُسْلِمِينَ فَنَهَضُوا إِلَيْهِمْ نَهْضَةَ رَجُلٍ وَاحِدٍ ; لِأَنَّهُمْ عَلَى أُهْبَةٍ دَائِمًا، فَقَاتَلُوهُمْ حَتَّى الصَّبَاحِ وَذَلِكَ الْيَوْمَ بِكَمَالِهِ إِلَى اللَّيْلِ، فَلَمَّا أَظْلَمَ اللَّيْلُ فَرَّ الرُّومُ وَقُتِلَ أَمِيرُهُمْ سِقْلَابُ، وَرَكِبَ الْمُسْلِمُونَ أَكْتَافَهُمْ وَأَسْلَمَتْهُمْ هَزِيمَتُهُمْ إِلَى ذَلِكَ الْوَحْلِ الَّذِي كَانُوا قَدْ كَادُوا بِهِ الْمُسْلِمِينَ، فَغَرَّقَهُمُ اللَّهُ فِيهِ، وَقَتَلَ مِنْهُمُ الْمُسْلِمُونَ بِأَطْرَافِ الرِّمَاحِ مَا قَارَبَ الثَّمَانِينَ أَلْفًا، لَمْ يَنْجُ مِنْهُمْ إِلَّا الشَّرِيدُ، وَغَنِمُوا مِنْهُمْ شَيْئًا كَثِيرًا وَمَالًا جَزِيلًا، وَقَدْ أُصِيبَ رَئِيسُهُمْ سَقَلَّارُ وَالَّذِي يَلِيهِ فِيهِمْ نِسْطُورَسُ، وَظَفِرَ الْمُسْلِمُونَ بِهِمْ وَرَكِبُوهُمْ، وَلَمْ تَعْرِفِ الرُّومُ مَأْخَذَهُمْ، فَانْتَهَتْ بِهِمُ الْهَزِيمَةُ إِلَى الْوَحْلِ فَرَكِبُوهُ، وَلَحِقَهُمُ الْمُسْلِمُونَ فَأَخَذُوهُمْ، وَلَا يَمْنَعُونَ يَدَ لَامِسٍ، وكَانَتِ الْهَزِيمَةُ بِفِحْلٍ وَالْقَتْلُ بِالرِّدَاغِ، فَأُصِيبَ الرُّومُ ولَمْ يُفْلِتْ مِنْهُمْ إِلَّا الشَّرِيدُ، وَقَدْ كَانَ اللَّهُ يَصْنَعُ لِلْمُسْلِمِينَ وَهُمْ كَارِهُونَ، كَرِهُوا الْبُثُوقَ وَالْوَحْلَ، فَكَانَتْ عَوْنًا لَهُمْ عَلَى عَدُوِّهِمْ، وَغَنِمُوا أَمْوَالَهُمْ فَاقْتَسَمُوهَا. وَمِمَّنْ قُتِلَ فِي هَذِهِ الْحَرْبِ السَّائِبُ بْنُ الْحَارِثِ بْنِ قَيْسِ بْنِ عَدِيٍّ السَّهْمِيُّ، لَهُ صُحْبَةٌ. وَكَانَتْ فِحْلٌ فِي ذِي الْقِعْدَةِ سَنَةَ ثَلَاثَ عَشْرَةَ وَانْصَرَفَ أَبُو عُبَيْدَةَ وَخَالِدٌ بِمَنْ مَعَهُمَا مِنَ الْجُيُوشِ نَحْوَ حِمْصَ، كَمَا أَمَرَ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخِطَابِ. فَتْحِ بَيْسَانَ وَطَبَرِيَّةَ  وَاسْتَخْلَفَ أَبُو عُبَيْدَةَ عَلَى الْأُرْدُنِّ شُرَحْبِيلَ ابْنَ حَسَنَةَ، فَسَارَ شُرَحْبِيلُ وَمَعَهُ عَمْرُو بْنُ الْعَاصِ، فَحَاصَرَ بَيْسَانَ، فَخَرَجُوا إِلَيْهِ فَقَتَلَ مِنْهُمْ مَقْتَلَةً عَظِيمَةً، ثُمَّ صَالَحُوهُ عَلَى مِثْلِ مَا صَالَحَتْ عَلَيْهِ دِمَشْقُ، وَضَرَبَ عَلَيْهِمُ الْجِزْيَةَ، وَالْخَرَاجَ عَلَى أَرَاضِيهِمْ. وَبَلَغَ أَهْلَ طَبَرِيَّةَ الْخَبَرُ، فَصَالَحُوا أَبَا الْأَعْوَرِ عَلَى أَنْ يَبْلُغَهُمْ شُرَحْبِيلُ، فَفَعَلَ، فَصَالَحُوهُمْ عَلَى صُلْحِ دِمَشْقَ.

    ✧ The Battle of Fiḥl, with kasrah on the fāʾ; it is said: and on the ḥāʾ. The correct view is that it has sukūn. Many scholars of the biographies have mentioned it before the conquest of Damascus, but Imam Abū Jaʿfar b. Jarīr mentioned it after the conquest of Damascus, following in that the narrative of Sayf b. ʿUmar, in what he related from Abū ʿUthmān Yazīd b. Asīd al-Ghassānī and Abū Ḥārithah al-ʿAbshamī, who said: The people left Yazīd b. Abī Sufyān with his cavalry in Damascus, and they marched toward Fiḥl, in the land of al-Urdunn, while the people who were in the Ghawr were under Shuraḥbīl b. Ḥasanah. Abū ʿUbaydah marched, having placed Khālid b. al-Walīd over the vanguard, Abū ʿUbaydah over the right wing, ʿAmr b. al-ʿĀṣ over the left wing, Ḍirār b. al-Azwar over the cavalry, and ʿIyāḍ b. Ghanm over the infantry. They reached Fiḥl, which is a town in the Ghawr. The Byzantines had withdrawn to Baysān, and they released the waters of those lands over the surrounding areas, so it came between them and the Muslims. The Muslims sent to ʿUmar informing him of what they were enduring in steadfastness against their enemy and what the Byzantines had done of that stratagem, except that the Muslims were in comfortable living and abundant reinforcement, and they were in full readiness for their affair. The commander of this war was Shuraḥbīl b. Ḥasanah, and he neither spent the night nor entered the morning except in battle order. The Byzantines thought that the Muslims were off guard, so they rode out one night to raid them by surprise. Over the Byzantines was Siqlāb b. Mikhraq. They fell upon the Muslims, who rose to meet them as one man, because they were always in readiness. They fought them until morning and that entire day until night. When night darkened, the Byzantines fled, and their commander Siqlāb was killed. The Muslims mounted their rear, and their rout delivered them to that mire with which they had sought to deceive the Muslims. God drowned them in it, and the Muslims killed of them with the tips of spears nearly eighty thousand. None of them escaped except the fugitive. They gained from them abundant spoils and ample wealth. Their leader Saqallār was slain, as was the one next to him among them, Nisṭūras. The Muslims triumphed over them and attacked them. The Byzantines did not know where the Muslims were seizing them, so the rout brought them to the mire, and they entered it. The Muslims caught up with them and seized them, and they could not prevent the hand of any toucher. The rout was at Fiḥl and the killing at al-Ridāgh. The Byzantines were struck, and none of them escaped except the fugitive. God was working for the Muslims while they were averse; they disliked the breaches and the mire, but it became a help to them against their enemy. They gained their wealth and divided it. Among those killed in this battle was al-Sāʾib b. al-Ḥārith b. Qays b. ʿAdī al-Sahmī, who was a Companion. Fiḥl occurred in Dhū al-Qiʿdah in the year 13 AH, and Abū ʿUbaydah and Khālid departed with the armies that were with them toward Ḥimṣ, as the Commander of the Faithful ʿUmar b. al-Khaṭṭāb had commanded. The conquest of Baysān and Ṭabariyyah Abū ʿUbaydah appointed Shuraḥbīl b. Ḥasanah over al-Urdunn. Shuraḥbīl marched, and with him was ʿAmr b. al-ʿĀṣ. He besieged Baysān, and they came out to him, and he inflicted upon them a great slaughter. Then they made peace with him on terms similar to those upon which Damascus had made peace, and he imposed the jizyah upon them and the kharāj upon their lands. The news reached the people of Ṭabariyyah, so they made peace with Abū al-Aʿwar on condition that Shuraḥbīl would reach them. He did so, and they made peace with them on the terms of the peace of Damascus.

62. Tarikh (al-Tabari) 1859No grade recorded

    خَبَرِ الْمُثَنَّى بْنِ حَارِثَةَ وَأَبِي عُبَيْدِ بْنِ مَسْعُودٍ  فَصْلٌ فِيمَا وَقَعَ بِأَرْضِ الْعِرَاقِ فِي هَذِهِ الْمُدَّةِ مِنَ الْقِتَالِ  . قَدْ قَدَّمْنَا أَنَّ الْمُثَنَّى بْنَ حَارِثَةَ لَمَّا سَارَ خَالِدٌ مِنَ الْعِرَاقِ بِمَنْ صَحِبَهُ إِلَى الشَّامِ - وَقَدْ قِيلَ: إِنَّهُ سَارَ بِتِسْعَةِ آلَافٍ. وَقِيلَ: بِثَلَاثَةِ آلَافٍ. وَقِيلَ: بِسَبْعِمِائَةٍ. وَقِيلَ: بِأَقَلَّ. إِلَّا أَنَّهُمْ صَنَادِيدُ جَيْشِ الْعِرَاقِ - فَأَقَامَ الْمُثَنَّى بِمَنْ بَقِيَ، فَاسْتَقَلَّ عَدَدَهُمْ، وَخَافَ مِنْ سَطْوَةِ الْفُرْسِ لَوْلَا اشْتِغَالُهُمْ بِتَبْدِيلِ مُلُوكِهِمْ وَمَلِكَاتِهِمْ، وَاسْتَبْطَأَ الْمُثَنَّى خَبَرَ الصِّدِّيقِ، فَسَارَ إِلَى الْمَدِينَةِ فَوَجْدَ الصِّدِّيقَ فِي السِّيَاقِ، فَأَخْبَرَهُ بِأَمْرِ الْعِرَاقِ، فَأَوْصَى الصِّدِّيقُ عُمَرَ أَنْ يَنْدُبَ النَّاسَ لِقِتَالِ أَهْلِ الْعِرَاقِ، فَلَمَّا مَاتَ الصِّدِّيقُ وَدُفِنَ لَيْلَةَ الثُّلَاثَاءِ، أَصْبَحَ عُمَرُ فَنَدَبَ النَّاسَ وَحَثَّهُمْ عَلَى قِتَالِ أَهْلِ الْعِرَاقِ، وَحَرَّضَهُمْ وَرَغَّبَهُمْ فِي الثَّوَابِ عَلَى ذَلِكَ، فَلَمْ يَقُمْ أَحَدٌ ; لِأَنَّ النَّاسَ كَانُوا يَكْرَهُونَ قِتَالَ الْفُرْسِ ; لِقُوَّةِ سَطْوَتِهِمْ، وَشِدَّةِ قِتَالِهِمْ، ثُمَّ نَدَبَهُمْ فِي الْيَوْمِ الثَّانِي وَالثَّالِثِ، فَلَمْ يَقُمْ أَحَدٌ وَتَكَلَّمَ الْمُثَنَّى بْنُ حَارِثَةَ وَتَكَلَّمَ الْمُثَنَّى بْنُ حَارِثَةَ، فَقَالَ: أَيُّهَا النَّاسُ لَا يَعْظُمَنَّ عَلَيْكُمْ هَذَا الْوَجْهُ، فَإِنَّا قَدْ تَبَحْبَحْنَا رِيفَ فَارِسَ، وَغَلَبْنَاهُمْ عَلَى خَيْرِ السَّوَادِ، وَشَاطَرْنَاهُمْ وَنِلْنَا مِنْهُمْ، وَلَهَا إِنْ شَاءَ اللَّهُ مَا بَعْدَهَا. فَأَحْسَنَ، وَأَخْبَرَهُمْ بِمَا فَتَحَ اللَّهُ تَعَالَى عَلَى يَدَيْ خَالِدٍ مِنْ مُعْظَمِ أَرْضِ الْعِرَاقِ، وَمَا لَهُمْ هُنَالِكَ مِنَ الْأَمْوَالِ وَالْأَمْلَاكِ وَالْأَمْتِعَةِ وَالزَّادِ، فَلَمْ يَقُمْ أَحَدٌ فِي الْيَوْمِ الثَّالِثِ، فَلَمَّا كَانَ الْيَوْمُ الرَّابِعُ كَانَ أَوَّلَ مَنِ انْتَدَبَ مِنَ الْمُسْلِمِينَ أَبُو عُبَيْدَةَ بْنُ مَسْعُودٍ الثَّقَفِيُّ، وَهُوَ وَالِدُ الْمُخْتَارِ، وَسَعْدُ بْنُ عُبَيْدٍ الْأَنْصَارِيُّ، وَسَلِيطُ بْنُ قَيْسٍ، وَهُوَ مِمَّنْ شَهِدَ بَدْرًا ثُمَّ تَتَابَعَ النَّاسُ فِي الْإِجَابَةِ، وَأَمَرَ عُمَرُ طَائِفَةً مِنْ أَهْلِ الْمَدِينَةِ، وَأَمَّرَ عَلَى الْجَمِيعِ أَبَا عُبَيْدٍ هَذَا، وَلَمْ يَكُنْ صَحَابِيًّا، فَقِيلَ لِعُمَرَ: هَلَّا أَمَرْتَ عَلَيْهِمْ رَجُلًا مِنَ الصَّحَابَةِ ؟ فَقَالَ: إِنَّمَا أُؤَمِّرُ أَوَّلَ مَنِ اسْتَجَابَ، إِنَّكُمْ إِنَّمَا سَبَقْتُمُ النَّاسَ بِنُصْرَةِ هَذَا الدِّينِ، وَإِنَّ هَذَا هُوَ الَّذِي اسْتَجَابَ قَبْلَكُمْ. ثُمَّ دَعَا أَبَا عُبَيْدٍ، وَسَعْدًا وَسَلِيطًا، وَقَالَ لَهُمَا: لَوْ سَبَقْتُمَاهُ لَوَلَيَّتُكُمَا، وَلَأَدْرَكْتُمَا بِهَا إِلَى مَا لَكُمَا مِنَ السَّابِقَةِ. ثُمَّ دَعَاهُ فَوَصَّاهُ فِي خَاصَّةِ نَفْسِهِ بِتَقْوَى اللَّهِ وَبِمَنْ مَعَهُ مِنَ الْمُسْلِمَيْنِ خَيْرًا، وَأَمَرَهُ أَنْ يَسْتَشِيرَ أَصْحَابَ رَسُولِ اللَّهِ ﷺ، وَأَنْ يَسْتَشِيرَ سَلِيطَ بْنَ قَيْسٍ ; فَإِنَّهُ رَجُلٌ بَاشَرَ الْحُرُوبَ، فَسَارَ الْمُسْلِمُونَ إِلَى أَرْضِ الْعِرَاقِ، وَهُمْ سَبْعَةُ آلَافِ رَجُلٍ وَكَتَبَ عُمَرُ إِلَى أَبِي عُبَيْدَةَ أَنْ يُرْسِلَ مَنْ كَانَ بِالْعِرَاقِ مِمَّنْ قَدِمَ مَعَ خَالِدٍ إِلَى الْعِرَاقِ، فَجَهَّزَ عَشَرَةَ آلَافٍ، عَلَيْهِمْ هَاشِمُ بْنُ عُتْبَةَ، وَأَرْسَلَ عُمَرُ جَرِيرَ بْنَ عَبْدِ اللَّهِ الْبَجَلِيَّ فِي أَرْبَعَةِ آلَافٍ إِلَى الْعِرَاقِ فَقَدِمَ الْكُوفَةَ ثُمَّ خَرَجَ مِنْهَا فَوَاقَعَ هِرَقْرَانَ الْمَدَارَ فَقَتَلَهُ وَانْهَزَمَ جَيْشُهُ، وَغَرِقَ أَكْثَرُهُمْ فِي دِجْلَةَ فَلَمَّا وَصَلَ النَّاسُ إِلَى الْعِرَاقِ وَجَدُوا الْفُرْسَ مُضْطَرِبِينَ فِي مُلْكِهِمْ، وَآخِرُ مَا اسْتَقَرَّ عَلَيْهِ أَمْرُهُمْ أَنْ مَلَّكُوا عَلَيْهِمْ بُورَانَ بِنْتَ كِسْرَى بَعْدَمَا قَتَلُوا الَّتِي كَانَتْ قَبْلَهَا آزَرْمِيدُخْتَ، وَفَوَّضَتْ بُورَانُ أَمْرَ الْمُلْكِ عَشْرَ سِنِينَ إِلَى رَجُلٍ مِنْهُمْ يُقَالُ لَهُ: رُسْتُمُ بْنُ فَرُّخْزَاذَ. عَلَى أَنْ يَقُومَ بِأَمْرِ الْحَرْبِ، ثُمَّ يَصِيرُ الْمُلْكُ إِلَى آلِ كِسْرَى، فَقَبِلَ ذَلِكَ. وَكَانَ رُسْتُمُ هَذَا مُنَجِّمًا يَعْرِفُ النُّجُومَ وَعِلْمَهَا جَيِّدًا، فَقِيلَ لَهُ: مَا حَمَلَكَ عَلَى هَذَا ؟ يَعْنُونَ وَأَنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ لَا يَتِمُّ لَكَ، فَقَالَ: الطَّمَعُ وَحُبُّ الشَّرَفِ.

    ✧ News of al-Muthannā b. Ḥārithah and Abū ʿUbayd b. Masʿūd A section on what took place in the land of Iraq during this period of fighting. We have previously mentioned that when Khālid marched from Iraq with those who accompanied him to Syria—it is said he marched with nine thousand, and it is said with three thousand, and it is said with seven hundred, and it is said with fewer, but they were the champions of the army of Iraq—al-Muthannā remained with those who stayed behind. He considered their numbers too few and feared the might of the Persians, had they not been preoccupied with changing their kings and queens. Al-Muthannā thought the news of al-Ṣiddīq was slow in coming, so he traveled to Madinah and found al-Ṣiddīq in his final illness. He informed him of the situation in Iraq, and al-Ṣiddīq enjoined ʿUmar to call the people to fight the people of Iraq. When al-Ṣiddīq died and was buried on Tuesday night, ʿUmar arose in the morning and called the people, urging them to fight the people of Iraq, inciting them and enticing them with the reward for that, but no one stood up, because the people disliked fighting the Persians due to their great might and fierce fighting. Then he called them on the second and third days, but no one stood up. Al-Muthannā b. Ḥārithah spoke, and al-Muthannā b. Ḥārithah spoke, saying: O people, do not let this matter seem too great to you, for we have settled in the countryside of Persia, and we have overcome them in the best of the Sawād, and we have shared it with them and gained from them. And by it, God willing, what comes after it will be. He spoke well and told them of what God Almighty had opened at the hands of Khālid of most of the land of Iraq, and what they had there of wealth, possessions, goods, and provisions. But no one stood up on the third day. On the fourth day, the first of the Muslims to volunteer was Abū ʿUbaydah b. Masʿūd al-Thaqafī—he is the father of al-Mukhtār—and Saʿd b. ʿUbayd al-Anṣārī, and Salīṭ b. Qays, who was among those who witnessed Badr. Then the people followed one another in responding. ʿUmar commanded a group from the people of Madinah and appointed over the whole force this Abū ʿUbayd, who was not a Companion. It was said to ʿUmar: Why did you not appoint over them a man from among the Companions? He said: I appoint the first one who responded. You only preceded the people in supporting this religion, and this man responded before you. Then he summoned Abū ʿUbayd, Saʿd, and Salīṭ, and said to the two of them: If you had preceded him, I would have appointed you, and you would have attained by it what is due to you of precedence. Then he summoned him and enjoined him, in his own person, to fear God and to treat well the Muslims with him; and he commanded him to consult the Companions of the Messenger of God ﷺ, and to consult Salīṭ b. Qays, for he is a man who has experienced wars. The Muslims marched to the land of Iraq, and they were seven thousand men. ʿUmar wrote to Abū ʿUbaydah to send those who were in Iraq of those who had come with Khālid back to Iraq. He equipped ten thousand, over whom was Hāshim b. ʿUtbah. And ʿUmar sent Jarīr b. ʿAbd Allāh al-Bajalī with four thousand to Iraq. He arrived at al-Kūfah, then departed from it and engaged Harqarān al-Madār, killed him, and his army was routed, and most of them drowned in the Tigris. When the people reached Iraq, they found the Persians in confusion over their kingship. The last thing their affairs settled on was that they made Būrān bt. Kisrā their queen after they killed the one before her, Āzarmīdukht. Būrān delegated the matter of the kingdom for ten years to a man of theirs called Rustum b. Farrukhzād, on condition that he carry out the matter of war, then the kingdom would return to the house of Kisrā. He accepted that. This Rustum was an astrologer who knew the stars and their science well. It was said to him: What made you undertake this?—meaning, while you know that this matter will not be completed for you. He said: Greed and love of honor.

63. Tarikh (al-Tabari) 1860No grade recorded

    وَقْعَةُ النَّمَارِقِ  . سَارَ أَبُو عُبَيْدٍ الثَّقَفِيُّ، وَسَعْدُ بْنُ عُبَيْدٍ وَسَلِيطُ بْنُ قَيْسٍ الْأَنْصَارِيَّانِ، وَالْمُثَنَّى بْنُ حَارِثَةَ الشَّيْبَانِيُّ أَحَدُ بَنِي هِنْدٍ مِنَ الْمَدِينَةِ، وَأَمَرَ عُمَرُ الْمُثَنَّى بِالتَّقَدُّمِ إِلَى أَنْ يَقْدَمَ عَلَيْهِ أَصْحَابُهُ، وَأَمَرَهُمْ بِاسْتِنْفَارِ مَنْ حَسُنَ إِسْلَامُهُ مِنْ أَهْلِ الرِّدَّةِ. فَفَعَلُوا ذَلِكَ، وَسَارَ الْمُثَنَّى فَقَدِمَ الْحِيرَةَ، وَكَانَتِ الْفُرْسُ تَشَاغَلَتْ عَنِ الْمُسْلِمِينَ بِمَوْتِ شَهْرِيرَانَ حَتَّى اصْطَلَحُوا عَلَى بُورَانَ، وَكَانَتْ عَدْلًا بَيْنَ النَّاسِ حَتَّى يَصْطَلِحُوا ثُمَّ قَدِمَ الْمُثَنَّى إِلَى الْحِيرَةِ فِي عَشْرٍ، وَقَدِمَ أَبُو عُبَيْدٍ بَعْدَهُ بِشَهْرٍ. فَكَتَبَ رُسْتُمُ إِلَى الدَّهَاقِينِ أَنْ يَثُورُوا بِالْمُسْلِمِينَ، وَبَعَثَ فِي كُلِّ رُسْتَاقٍ رَجُلًا يَثُورُ بِأَهْلِهِ وبَعَثَ رُسْتُمُ أَمِيرًا يُقَالُ لَهُ: جَابَانُ. وَعَلَى مُجَنِّبَتَيْهِ رَجُلَانِ يُقَالُ لِأَحَدِهِمَا: جِشْنِسُ مَاهْ. وَيُقَالُ لِلْآخَرِ: مَرْدَانْ شَاهْ. وَهُوَ حَصِيُّ أَمِيرِ حَاجِبِ الْفُرْسِ، فَالْتَقَوْا مَعَ أَبِي عُبَيْدٍ بِمَكَانٍ يُقَالُ لَهُ: النَّمَارِقُ. بَيْنَ الْحِيرَةِ وَالْقَادِسِيَّةِ، وَعَلَى الْخَيْلِ الْمُثَنَّى بْنُ حَارِثَةَ، وَعَلَى الْمَيْسَرَةِ عَمْرُو بْنُ الْهَيْثَمِ، فَاقْتَتَلُوا هُنَالِكَ قِتَالًا شَدِيدًا، وَهَزَمَ اللَّهُ الْفُرْسَ، وَأُسِرَ جَابَانُ وَمَرْدَانْ شَاهْ. فَأَمَّا مَرْدَانْ شَاهْ فَإِنَّهُ قَتَلَهُ الَّذِي أَسَرَهُ، وَأَمَّا جَابَانُ فَإِنَّهُ خَدَعَ الَّذِي أَسَرَهُ حَتَّى أَطْلَقَهُ، فَأَمْسَكَهُ الْمُسْلِمُونَ وَأَبَوْا أَنْ يُطْلِقُوهُ، وَقَالُوا: إِنَّ هَذَا هُوَ الْأَمِيرُ. وَجَاءُوا بِهِ إِلَى أَبِي عُبَيْدٍ، فَقَالُوا: اقْتُلْهُ، فَإِنَّهُ الْأَمِيرُ. فَقَالَ: وَإِنْ كَانَ الْأَمِيرَ، فَإِنِّي لَا أَقْتُلُهُ وَقَدْ أَمَّنَهُ رَجُلٌ مِنَ الْمُسْلِمِينَ. السَّقَاطِيَّةُ بِكَسْكَرَ] وَلَمَّا انْهَزَمَتْ فَارِسُ [أَخَذُوا] نَحْوَ كَسْكَرَ لِيَلْحَقُوا نَرْسِي - وَهُوَ ابْنُ خَالَةِ كِسْرَى - وَكَانَتْ كَسْكَرُ قَطِيعَةً لَهُ، نَادَى أَبُو عُبَيْدٍ بِالرَّحِيلِ، وَقَالَ لِلْمُجَرَّدَةِ: اتْبَعُوهُمْ حَتَّى تُدْخِلُوهُمْ عَسْكَرَ نَرْسِي، أَوْ تُبِيدُوهُمْ [فِيمَا بَيْنَ النَّمَارِقِ إِلَى بَارِقٍ إِلَى دُرْتَا]. فَوَازَرَهُمْ نَرْسِي عَلَى قِتَالِ أَبِي عُبَيْدٍ، فَقَهَرَهُمْ أَبُو عُبَيْدٍ، وَغَنِمَ مِنْهُمْ شَيْئًا كَثِيرًا وَأَطْعِمَاتٍ كَثِيرَةٍ جِدًّا، وَلِلَّهِ الْحَمْدُ. وَبَعَثَ بِخُمُسِ مَا غَنِمَ مِنَ الْمَالِ وَالطَّعَامِ إِلَى عُمَرِ بْنِ الْخَطَّابِ بِالْمَدِينَةِ، وَقَدْ قَالَ فِي ذَلِكَ رَجُلٌ مِنَ الْمُسْلِمِينَ: لَعَمْرِي وَمَا عُمْرِي عَلَيَّ بِهَيِّنٍ لَقَدْ صُبِّحَتْ بِالْخِزْيِ أَهْلُ النَّمَارِقِ     بِأَيْدِي رِجَالٍ هَاجَرُوا نَحْوَ رَبِّهِمْ يَجُوسُونَهُمْ مَا بَيْنَ دُرْتَا وَبَارِقِ     قَتَلْنَاهُمْ مَا بَيْنَ مَرْجِ مُسَلِّحٍ وَبَيْنَ الْهَوَافِي مِنْ طَرِيقِ الْبَذَارِقِ فَالْتَقَوْا بِمَكَانٍ بَيْنَ كَسْكَرَ وَالسَّقَاطِيَةِ، وَعَلَى مَيْمَنَةِ نَرْسِي وَمَيْسَرَتِهِ ابْنَا خَالِهِ بِنَدَوَيْهِ وَتِيرَوَيْهِ أَوْلَادُ بِسْطَامَ، وَكَانَ رُسْتُمُ قَدْ جَهَّزَ الْجُيُوشَ مَعَ الْجَالِنُوسِ، فَلَمَّا بَلَغَ أَبُو عُبَيْدٍ ذَلِكَ أَعْجَلَ نَرْسِي بِالْقِتَالِ قَبْلَ وُصُولِهِمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَتِ الْفُرْسُ وَهَرَبَ نَرْسِي وَالْجَالِنُوسُ إِلَى الْمَدَائِنِ بَعْدَ وَقْعَةٍ جَرَتْ مِنْ أَبِي عُبَيْدٍ مَعَ الْجَالِنُوسِ بِمَكَانٍ يُقَالُ لَهُ: بَارُوسْمَا. فَبَعَثَ أَبُو عُبَيْدٍ الْمُثَنَّى بْنَ حَارِثَةَ وَسَرَايَا أُخَرَ إِلَى مَا تَاخَمَ تِلْكَ النَّاحِيَةَ كَنَهْرِ جَوْبَرَ وَنَحْوِهَا، فَفَتَحَهَا صُلْحًا وَقَهْرًا، وَضَرَبُوا الْجِزْيَةَ وَالْخَرَاجَ، وَغَنِمُوا الْأَمْوَالَ الْجَزِيلَةَ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ، وَكَسَرُوا الْجَالِنُوسَ الَّذِي جَاءَ لِنُصْرَةِ جَابَانَ، وَغَنِمُوا جَيْشَهُ وَأَمْوَالَهُ، وَكَرَّ هَارِبًا إِلَى قَوْمِهِ حَقِيرًا ذَلِيلًا. وَكَانَ عُمَرُ قَدْ قَالَ لَهُ: إِنَّكَ تَقْدَمُ عَلَى أَرْضِ الْمَكْرِ وَالْخَدِيعَةِ وَالْخِيَانَةِ وَالْجَبْرِيَّةِ، تُقْدِمُ عَلَى قَوْمٍ تَجَرَّءُوا عَلَى الشَّرِّ فَعَلِمُوهُ، وَتَنَاسَوُا الْخَيْرَ فَجَهِلُوهُ، فَانْظُرْ كَيْفَ تَكُونُ، وَاحْرِزْ لِسَانَكَ، وَلَا تُفْشِيَنَّ سِرَّكَ، فَإِنَّ صَاحِبَ السِّرِّ مَا يَضْبُطُهُ مُتَحَصِّنٌ لَا يُؤْتَى مِنْ وَجْهٍ يَكْرَهُهُ، وَإِذَا ضَيَّعَهُ كَانَ بِمَضْيَعَةٍ. وَجَاءُوا إِلَى أَبِي عُبَيْدٍ بِطَعَامٍ أَكْرَمُوهُ بِهِ، فَقَالَ: أَكْرَمْتُمُ الْجُنْدَ كُلَّهُمْ بِمِثْلِ هَذَا؟ قَالُوا: لَا، قَالَ: بِئْسَ الْمَرْءُ أَبُو عُبَيْدٍ، إِنْ صَحِبَ قَوْمًا فَاسْتَأْثَرَ عَلَيْهِمْ، لَا وَاللَّهِ لَا نَأْكُلُ إِلَّا مِثْلَ مَا يَأْكُلُ أَوْسَاطُهُمْ. فَلَمَّا هُزِمَ الْجَالِينُوسُ أَتَوْهُ بِالْأَطْعِمَةِ أَيْضًا، فَقَالَ: مَا آكُلُ هَذَا دُونَ الْمُسْلِمِينَ. فَقَالُوا لَهُ: لَيْسَ مِنْ أَصْحَابِكَ أَحَدٌ إِلَّا وَقَدْ أَتَى بِمِثْلِ هَذَا، فَأَكَلَ حِينَئِذٍ.

    ✧ The Battle of al-Namāriq. Abū ʿUbayd al-Thaqafī set out, as did Saʿd b. ʿUbayd and Sulayṭ b. Qays, the two Anṣārīs, and al-Muthannā b. Ḥārithah al-Shaybānī, one of the Banū Hind, from al-Madīnah. ʿUmar commanded al-Muthannā to advance until his companions caught up with him, and he commanded them to call to arms those of the apostates whose Islam was sound. They did that. Al-Muthannā traveled on and arrived at al-Ḥīrah. The Persians had been distracted from the Muslims by the death of Shahriyārān until they agreed upon Būrān, and she was just among the people until they came to agreement. Then al-Muthannā arrived at al-Ḥīrah in ten days, and Abū ʿUbayd arrived after him by a month. Rustam wrote to the dihqāns telling them to rise up against the Muslims, and he sent a man into every district to stir up its people. Rustam also sent a commander named Jābān, with two men on his flanks, one called Jishnis Māh and the other called Mardān Shāh, who was the eunuch of the commander of the Persian chamberlains. They met Abū ʿUbayd at a place called al-Namāriq, between al-Ḥīrah and al-Qādisiyyah. Al-Muthannā b. Ḥārithah commanded the cavalry, and ʿAmr b. al-Haytham commanded the left wing. They fought a fierce battle there, and God routed the Persians. Jābān and Mardān Shāh were taken prisoner. As for Mardān Shāh, the one who captured him killed him. As for Jābān, he deceived his captor until he released him, but the Muslims seized him and refused to let him go, saying, "This is the commander." They brought him to Abū ʿUbayd and said, "Kill him, for he is the commander." He said, "Even if he is the commander, I will not kill him when a Muslim man has granted him safe conduct." [Al-Saqāṭiyyah in Kaskar] When the Persians were defeated, they headed toward Kaskar to join Narsī—he was the maternal cousin of Kisrā—and Kaskar was his fief. Abū ʿUbayd called for departure and said to the light cavalry, "Pursue them until you drive them into Narsī's camp, or annihilate them between al-Namāriq, Bāriq, and Durtā." Narsī assisted them in fighting Abū ʿUbayd, but Abū ʿUbayd overpowered them and gained abundant booty and very plentiful food supplies—praise be to God. He sent one-fifth of the wealth and food he had captured to ʿUmar b. al-Khaṭṭāb in al-Madīnah. A Muslim man said about that: By my life—and my life is no small matter to me— The people of al-Namāriq were greeted with disgrace at dawn, By the hands of men who emigrated toward their Lord, Trampling them between Durtā and Bāriq. We killed them between Marj Musalliḥ and the scattered ones along the road of al-Badhāriq. They met at a place between Kaskar and al-Saqāṭiyyah. On Narsī's right and left wings were his maternal cousins, Bindawayh and Tīrawayh, sons of Bisṭām. Rustam had already dispatched armies with al-Jālīnūs. When Abū ʿUbayd learned of that, he hastened to fight Narsī before their arrival. They fought a fierce battle, and the Persians were routed. Narsī and al-Jālīnūs fled to al-Madāʾin after a battle that Abū ʿUbayd fought against al-Jālīnūs at a place called Bārūsmā. Abū ʿUbayd sent al-Muthannā b. Ḥārithah and other raiding parties to the areas bordering that region, such as the Nahr Jawbar and its vicinity. He conquered them by treaty and by force, imposed the jizyah and kharāj, and gained abundant wealth—praise and favor be to God. They routed al-Jālīnūs, who had come to aid Jābān, and seized his army and wealth. He fled back to his people contemptible and humiliated. ʿUmar had said to Abū ʿUbayd: "You are advancing upon a land of cunning, deception, treachery, and tyranny. You are advancing upon a people who have grown bold in evil and learned it, and who have forgotten good and become ignorant of it. Consider how you will be, guard your tongue, and do not divulge your secret. For the one who keeps his secret under control is protected and will not be approached from a direction he dislikes, but if he loses it, he is lost." They brought Abū ʿUbayd food with which they honored him. He said, "Have you honored all the soldiers with the like of this?" They said, "No." He said, "Abū ʿUbayd would be a bad man if he accompanied a people and then took more than his share. No, by God, we will eat only the like of what their middling men eat." When al-Jālīnūs was routed, they brought him foods again. He said, "I will not eat this while the Muslims do not." They said to him, "There is not one of your companions who has not been brought the like of this." So then he ate.

64. Tarikh (al-Tabari) 1861No grade recorded

    ذِكْرُ خَبَرِ أُلَّيْسَ الصُّغْرَى   لَمَّا عَادَ ذُو الْحَاجِبِ لَمْ يَشْعُرْ جَابَانُ وَمَرْدَانْشَاهْ بِمَا جَاءَهُ مِنَ الْخَبَرِ، فَخَرَجَا حَتَّى أَخَذَا بِالطَّرِيقِ، وَبَلَغَ الْمُثَنَّى فِعْلُهُمَا، فَاسْتَخْلَفَ عَلَى النَّاسِ عَاصِمَ بْنَ عَمْرٍو، وَخَرَجَ فِي جَرِيدَةِ خَيْلٍ يُرِيدُهُمَا، فَظَنَّا أَنَّهُ هَارِبٌ فَاعْتَرَضَاهُ، فَأَخَذَهُمَا أَسِيرَيْنِ، وَخَرَجَ أَهْلُ أُلَّيْسَ عَلَى أَصْحَابِهِمَا فَأَتَوْهُ بِهِمْ أَسْرَى، وَعَقَدَ لَهُمْ بِهَا ذِمَّةً، وَقَتَلَهُمَا وَقَتَلَ الْأَسْرَى. وَهَرَبَ أَبُو مِحْجَنٍ مِنْ أُلَّيْسَ، وَلَمْ يَرْجِعْ مَعَ الْمُثَنَّى بْنِ حَارِثَةَ.

    ✧ The account of the minor Ullays When Dhū al-Ḥājib returned, Jābān and Mardānshāh did not sense the news that had come to him, so they went out until they took to the road. Al-Muthannā learned of their action, so he appointed ʿĀṣim b. ʿAmr over the people as his deputy, and he went out with a detachment of cavalry seeking the two of them. They thought that he was fleeing, so they intercepted him, and he took them both captive. The people of Ullays went out against their companions and brought them to him as captives, and he concluded for them a covenant of protection there. He killed the two of them and killed the captives. Abū Miḥjan fled from Ullays and did not return with al-Muthannā b. Ḥārithah.

65. Tarikh (al-Tabari) 1862No grade recorded

    [ وَقْعَةُ الْقِرْقِسِ ] ويقال لها قُسِّ النَّاطِفِ، وَيُقَالُ: الْمَرْوَحَةُ أو وَقْعَةُ جِسْرِ أَبِي عُبَيْدٍ والَّتِي قُتِلَ فِيهَا أَمِيرُ الْمُسْلِمِينَ وَخَلْقٌ كَثِيرٌ مِنْهُمْ،  فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ لَمَّا رَجَعَ الْجَالِنُوسُ هَارِبًا مِمَّا لَقِيَ مِنَ الْمُسْلِمِينَ تَذَامَرَتِ الْفُرْسُ بَيْنَهُمْ وَاجْتَمَعُوا إِلَى رُسْتُمَ، فَأَرْسَلَ جَيْشًا كَثِيفًا عَلَيْهِمْ ذُو الْحَاجِبِ بَهْمَنُ جَاذَوَيْهِ، وَأَعْطَاهُ رَايَةَ أَفْرِيدُونَ، وَتُسَمَّى دِرَفْشَ كَابْيَانَ، وَكَانَتِ الْفُرْسُ تَتَيَمَّنُ بِهَا، وَحَمَلُوا مَعَهُمْ رَايَةَ كِسْرَى، وَكَانَتْ مِنْ جُلُودِ النُّمُورِ، عَرْضُهَا ثَمَانِيَةُ أَذْرُعٍ، فَنَزَلَ بِقُسِّ النَّاطِفِ. وَأَقْبَلَ أَبُو عُبَيْدٍ فَنَزَلَ بِالْمَرْوَحَةِ، فَرَأَتْ دَوْمَةُ - امْرَأَتُهُ أُمُّ الْمُخْتَارِ ابْنِهِ - أَنَّ رَجُلًا نَزَلَ مِنَ السَّمَاءِ بِإِنَاءٍ فِيهِ شَرَابٌ، فَشَرِبَ أَبُو عُبَيْدٍ وَمَعَهُ نَفَرٌ، فَأَخْبَرَتْ بِهَا أَبَا عُبَيْدٍ فَقَالَ: لِهَذِهِ إِنْ شَاءَ اللَّهُ شَهَادَةٌ ! وَعَهِدَ إِلَى النَّاسِ فَقَالَ: إِنْ قُتِلْتُ فَعَلَى النَّاسِ فُلَانٌ، فَإِنْ قُتِلَ فَعَلَيْهِمْ فُلَانٌ، حَتَّى أَمَّرَ الَّذِينَ شَرِبُوا مِنَ الْإِنَاءِ، ثُمَّ قَالَ: فَإِنْ قُتِلَ فَعَلَى النَّاسِ الْمُثَنَّى وَبَعَثَ إِلَيْهِ بَهْمَنْ جَاذَوَيْهِ إِمَّا أَنْ تَعْبُرُوا إِلَيْنَا وَإِمَّا أَنْ نُعْبُرَ إِلَيْكُمْ. فَقَالَ الْمُسْلِمُونَ لِأَمِيرِهِمْ أَبِي عُبَيْدٍ: مُرْهُمْ فَلْيَعْبُرُوا هُمْ إِلَيْنَا. فَقَالَ: مَا هُمْ بِأَجْرَأَ عَلَى الْمَوْتِ مِنَّا. ثُمَّ اقْتَحَمَ إِلَيْهِمْ، فَاجْتَمَعُوا فِي مَكَانٍ ضَيِّقٍ فَالْتَقَوْا هُنَالِكَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا لَمْ يُعْهَدْ مِثْلُهُ، وَالْمُسْلِمُونَ فِي نَحْوٍ مِنْ عَشَرَةِ آلَافٍ، وَقَدْ جَاءَتِ الْفُرْسُ مَعَهُمْ بِأَفْيِلَةٍ كَثِيرَةٍ، عَلَيْهَا الْجَلَاجِلُ وَالنَّخْلُ قَائِمَةً لِتَذْعَرَ خُيُولَ الْمُسْلِمِينَ، فَجَعَلُوا كُلَّمَا حَمَلُوا عَلَى الْمُسْلِمِينَ فَرَّتْ خُيُولُهُمْ مِنَ الْفِيَلَةِ، وَمِمَّا تَسْمَعُ مِنَ الْجَلَاجِلِ الَّتِي عَلَيْهَا، وَلَا يَثْبُتُ مِنْهَا إِلَّا الْقَلِيلُ عَلَى قَسْرٍ، وَإِذَا حَمَلَ الْمُسْلِمُونَ عَلَيْهِمْ لَا تُقْدِمُ خُيُولُهُمْ عَلَى الْفِيَلَةِ، وَرَشَقَتْهُمُ الْفُرْسُ بِالنَّبْلِ، فَنَالُوا مِنْهُمْ خَلْقًا كَثِيرًا، وَقَتَلَ الْمُسْلِمُونَ مِنْهُمْ مَعَ ذَلِكَ سِتَّةَ آلَافٍ، وَأَمَرَ أَبُو عُبَيْدٍ الْمُسْلِمِينَ أَنْ يَقْتُلُوا الْفِيَلَةَ أَوَّلًا، فَاحْتَوَشُوهَا فَقَتَلُوهَا عَنْ آخِرِهَا، وَقَدْ قَدَّمَتِ الْفُرْسُ بَيْنَ أَيْدِيهِمْ فِيلًا عَظِيمًا أَبْيَضَ، فَتَقَدَّمَ إِلَيْهِ أَبُو عُبَيْدٍ فَنَفَخَ مِشْفَرَ الْفِيلِ بِالسَّيْفِ، فَخَبَطَهُ الْفِيلُ. وَكَانَ أَبُو عُبَيْدٍ لَمَّا رَأَى الْفِيلَ، قَالَ: مَا هَذَا؟ وَلَمْ يَكُنْ رَآهُ قَطُّ، فَقَالُوا: هَذَا الْفِيلُ، فَارْتَجَزَ وَقَالَ: يَا لَكَ مِنْ ذِي أَرْبَعٍ مَا أَكْبَرَكَ. يَا لَكَ مِنْ يَوْمِ وَغَى مَا أَمْكَنَكَ إِنِّي لَعَالٍ بِالْحُسَامِ مِشْفَرَكْ     وَهَالِكٌ وَفِي الْهَلَاكِ لِي دَرَكْ ثُمَّ ضَرَبَهُ عَلَى خُرْطُومِهِ فَقَطَعَهُ وَوَقَعَ عَلَيْهِ الْفِيلُ فَقَتَلَهُ. فَحَمَلَ عَلَى الْفِيلِ خَلِيفَةُ أَبِي عُبَيْدٍ الَّذِي كَانَ أَوْصَى أَنْ يَكُونَ أَمِيرًا بَعْدَهُ فَقُتِلَ، ثُمَّ آخَرُ، ثُمَّ آخَرُ، حَتَّى قُتِلَ سَبْعَةٌ مِنْ ثَقِيفٍ كَانَ قَدْ نَصَّ أَبُو عُبَيْدٍ عَلَيْهِمْ وَاحِدًا بَعْدَ وَاحِدٍ، ثُمَّ صَارَتْ إِلَى الْمُثَنَّى بْنِ حَارِثَةَ بِمُقْتَضَى الْوَصِيَّةِ أَيْضًا، وَقَدْ كَانَتْ دَوْمَةُ امْرَأَةُ أَبِي عُبَيْدٍ رَأَتْ مَنَامًا يَدُلُّ عَلَى مَا وَقَعَ سَوَاءً بِسَوَاءٍ، فَلَمَّا رَأَى الْمُسْلِمُونَ ذَلِكَ وَهَنُوا عِنْدَ ذَلِكَ، وَلَمْ يَكُنْ بَقِيَ إِلَّا الظَّفَرُ بِالْفُرْسِ، وَضَعُفَ أَمْرُهُمْ، وَذَهَبَتْ رِيحُهُمْ، وَوَلَّوْا مُدْبِرِينَ، وَسَاقَتِ الْفُرْسُ خَلْفَهُمْ يَقْتُلُونَ بَشَرًا كَثِيرًا، وَانْكَشَفَ النَّاسُ، فَكَانَ أَمْرًا بَلِيغًا، وَجَاءُوا إِلَى الْجِسْرِ، فَمَرَّ بَعْضُ النَّاسِ، ثُمَّ انْكَسَرَ الْجِسْرُ، فَتَحَكَّمَ فِيمَنْ وَرَاءَهُ الْفُرْسُ، فَقَتَلُوا مِنَ الْمُسْلِمِينَ، وَغَرِقَ فِي الْفُرَاتِ نَحْوٌ مِنْ أَرْبَعَةِ آلَافٍ. فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَسَارَ الْمُثَنَّى بْنُ حَارِثَةَ، فَوَقَفَ عِنْدَ الْجِسْرِ الَّذِي جَاءُوا مِنْهُ، وَكَانَ النَّاسُ لَمَّا انْهَزَمُوا جَعَلَ بَعْضُهُمْ يُلْقِي بِنَفْسِهِ فِي الْفُرَاتِ فَيَغْرَقُ، فَنَادَى الْمُثَنَّى: أَيُّهَا النَّاسُ، عَلَى هِينَتِكُمْ، فَإِنِّي وَاقِفٌ عَلَى فَمِ الْجِسْرِ لَا أَجُوزُهُ حَتَّى لَا يَبْقَى مِنْكُمْ أَحَدٌ هَا هُنَا. فَلَمَّا عَدَّى النَّاسُ إِلَى النَّاحِيَةِ الْأُخْرَى سَارَ الْمُثَنَّى فَنَزَلَ بِهِمْ أَوَّلَ مَنْزِلٍ، وَقَامَ يَحْرُسُهُمْ هُوَ وَشُجْعَانُ الْمُسْلِمِينَ، وَقَدْ جُرِحَ أَكْثَرُهُمْ وَأُثْخِنُوا، وَمِنَ النَّاسِ مَنْ ذَهَبَ فِي الْبَرِّيَّةِ لَا يُدْرَى أَيْنَ ذَهَبَ، وَمِنْهُمْ مَنْ رَجَعَ إِلَى الْمَدِينَةِ النَّبَوِيَّةِ مَذْعُورًا، وَذَهَبَ بِالْخَبَرِ عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَاصِمٍ الْمَازِنِيُّ إِلَى عُمَرَ بْنِ الْخَطَّابِ، فَوَجَدَهُ عَلَى الْمِنْبَرِ، فَقَالَ لَهُ عُمَرُ: مَا وَرَاءَكَ يَا عَبْدَ اللَّهِ بْنَ زَيْدٍ ؟ فَقَالَ: أَتَاكَ الْخَبَرُ الْيَقِينُ يَا أَمِيرَ الْمُؤْمِنِينَ. ثُمَّ صَعِدَ إِلَيْهِ الْمِنْبَرُ فَأَخْبَرَهُ الْخَبَرَ سِرًّا، وَيُقَالُ: كَانَ أَوَّلَ مَنْ قَدِمَ بِخَبَرِ النَّاسِ عَبْدُ اللَّهِ بْنُ يَزِيدَ بْنِ الْحُصَيْنِ الْخَطْمِيُّ. فَاللَّهُ أَعْلَمُ - قَالَ سَيْفُ بْنُ عُمَرَ: وَكَانَتْ هَذِهِ الْوَقْعَةُ فِي شَعْبَانَ مِنْ سَنَةِ ثَلَاثَ عَشْرَةَ بَعْدَ الْيَرْمُوكِ بِأَرْبَعِينَ يَوْمًا. فَاللَّهُ أَعْلَمُ - وَتَرَاجَعَ الْمُسْلِمُونَ بَعْضُهُمْ إِلَى بَعْضٍ، وَكَانَ مِنْهُمْ مَنْ فَرَّ إِلَى الْمَدِينَةِ، وَبَلَغَ، عُمْرَ الْخَبَرُ فَاشْتَدَّ عَلَيْهِ، وَقَالَ: لَوْ أَنَّ أَبَا عُبَيْدٍ انْحَازَ إِلَيَّ لَكُنْتُ لَهُ فِئَةً. وَقَالَ لِلْمُنْهَزِمِينَ: أَنَا فِئَتُكُمْ. وَأَشْغَلَ اللَّهُ الْمَجُوسَ بِأَمْرِ مَلِكِهِمْ ; وَذَلِكَ أَنَّ أَهْلَ الْمَدَائِنِ عَدَوْا عَلَى رُسْتُمَ فَخَلَعُوهُ، ثُمَّ وَلَّوْهُ، وَأَضَافُوا إِلَيْهِ الْفَيْرُزَانَ، وَاخْتَلَفُوا عَلَى فِرْقَتَيْنِ، فَرَكِبَ الْفُرْسُ إِلَى الْمَدَائِنِ، وَلَحِقَهُمُ الْمُثَنَّى بْنُ حَارِثَةَ فِي نَفَرٍ مِنَ الْمُسْلِمِينَ، فَعَارَضَهُ أَمِيرَانِ مِنْ أُمَرَائِهِمْ فِي جَيْشِهِمْ، فَأَسَرُهُمَا وَأَسَرَ مَعَهُمَا بَشَرًا كَثِيرًا، فَضَرَبَ أَعْنَاقَهُمْ، ثُمَّ أَرْسَلَ الْمُثَنَّى إِلَى مَنْ بِالْعِرَاقِ مِنْ أُمَرَاءِ الْمُسْلِمِينَ يَسْتَمِدُّهُمْ، فَبَعَثُوا إِلَيْهِ بِالْأَمْدَادِ، وَبَعَثَ إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ بِمَدَدٍ كَثِيرٍ، فِيهِمْ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ فِي قَوْمِهِ بَجِيلَةَ بِكَمَالِهَا، وَغَيْرُهُ مِنْ سَادَاتِ الْمُسْلِمِينَ، حَتَّى كَثُرَ جَيْشُهُ. وكَانَ فِيمَنْ قُتِلَ بِالْجِسْرِ عُقْبَةُ وَعَبْدُ اللَّهِ ابْنَا قَيْظَى بْنِ قَيْسٍ، وَكَانَا شَهِدَا أُحُدًا، وَقُتِلَ مَعَهُمَا أَخُوهُمَا عَبَّادٌ، وَلَمْ يَشْهَدْ مَعَهُمَا أُحُدًا، وَقُتِلَ أَيْضًا قَيْسُ بْنُ السَّكَنِ بْنِ قَيْسٍ أَبُو زَيْدٍ الْأَنْصَارِيُّ، وَهُوَ بَدْرِيٌّ لَا عَقِبَ لَهُ، وَقُتِلَ يَزِيدُ بْنُ قَيْسِ بْنِ الْحُطَيْمِ الْأَنْصَارِيُّ، شَهِدَ أُحُدًا، وَفِيهَا قُتِلَ أَبُو أُمَيَّةَ الْفَزَارِيُّ، لَهُ صُحْبَةٌ، وَالْحَكَمُ بْنُ مَسْعُودٍ أَخُو أَبِي عُبَيْدٍ، وَابْنُهُ جَبْرُ بْنُ الْحَكَمِ بْنِ مَسْعُودٍ.

    ✧ [The Battle of al-Qirqis] It is also called Quss al-Nāṭif, and it is said: al-Marwaḥa or the Battle of the Bridge of Abū ʿUbayd, in which the commander of the Muslims and a great many of them were killed—so to Allah we belong and to Him we shall return. When al-Jālīnūs returned fleeing from what he had encountered from the Muslims, the Persians urged one another on and gathered to Rustum, who sent a dense army under Dhū al-Ḥājib Bahman Jādhuwayh, and gave him the banner of Afrīdūn, called Dirafsh Kābiyān, which the Persians regarded as a good omen, and they carried with them the banner of Kisrā, which was made of leopard skins, eight cubits wide. He encamped at Quss al-Nāṭif. Abū ʿUbayd advanced and encamped at al-Marwaḥa. Then Dawma—his wife, the mother of his son al-Mukhtār—saw in a dream that a man descended from the sky with a vessel containing a drink, and Abū ʿUbayd drank from it along with a group of men. She told Abū ʿUbayd of it, and he said: "This, if Allah wills, is martyrdom!" He gave instructions to the people, saying: "If I am killed, then so-and-so is in command of the people; if he is killed, then so-and-so," until he appointed as commanders those who had drunk from the vessel. Then he said: "If he is killed, then al-Muthannā is in command of the people." Bahman Jādhuwayh sent to him: "Either you cross over to us or we cross over to you." The Muslims said to their commander Abū ʿUbayd: "Order them to cross over to us." He said: "They are no bolder in facing death than we are." Then he plunged toward them, and they met in a narrow place and fought there a fierce battle the like of which had not been known. The Muslims numbered about ten thousand, and the Persians came with many elephants, laden with bells and with palm fronds standing upright, to startle the horses of the Muslims. Whenever they charged the Muslims, their horses fled from the elephants and from the sound of the bells on them, and only a few held firm under compulsion. When the Muslims charged them, their horses would not advance against the elephants. The Persians shot arrows at them and struck a great many of them. Even so, the Muslims killed six thousand of them. Abū ʿUbayd ordered the Muslims to kill the elephants first, so they surrounded them and killed them all. The Persians had placed before them a huge white elephant. Abū ʿUbayd advanced toward it and struck the elephant's trunk with his sword, and the elephant trampled him. When Abū ʿUbayd saw the elephant, he said: "What is this?"—for he had never seen one. They said: "This is the elephant." He recited rajaz and said: What a four-legged one you are—how great you are! What a day of battle—how well suited you are! I shall strike your trunk with the sword, and I shall perish, and in perishing is my attainment. Then he struck its trunk and cut it, and the elephant fell upon him and killed him. Then the successor of Abū ʿUbayd, whom he had designated to be commander after him, charged the elephant and was killed, then another, then another, until seven men of Thaqīf whom Abū ʿUbayd had named one after another were killed. Then command passed to al-Muthannā b. Ḥāritha by virtue of the same will. Dawma, the wife of Abū ʿUbayd, had seen a dream indicating exactly what happened. When the Muslims saw that, they weakened at that point, though nothing remained but victory over the Persians, but their strength failed, their spirit departed, and they turned in flight. The Persians drove after them killing many people. The people were exposed, and it was a grave affair. They came to the bridge, and some of the people crossed, then the bridge broke, and the Persians had full power over those who were behind it. They killed some of the Muslims, and about four thousand drowned in the Euphrates—so to Allah we belong and to Him we shall return. Al-Muthannā b. Ḥāritha went and stood at the bridge by which they had come. When the people were routed, some of them threw themselves into the Euphrates and drowned. Al-Muthannā called out: "O people, proceed calmly, for I am standing at the mouth of the bridge and will not cross it until none of you remains here." When the people had crossed to the other side, al-Muthannā went and halted with them at the first stopping place, and he and the brave men of the Muslims stood guard over them, while most of them were wounded and severely weakened. Some of the people went off into the desert, and it is not known where they went, and some of them returned to the Prophetic City in terror. ʿAbd Allāh b. Zayd b. ʿĀṣim al-Māzinī brought the news to ʿUmar b. al-Khaṭṭāb and found him on the pulpit. ʿUmar said to him: "What news do you bring, O ʿAbd Allāh b. Zayd?" He said: "The certain news has come to you, O Commander of the Believers." Then he climbed up to him on the pulpit and told him the news secretly. It is said that the first to bring the news of the people was ʿAbd Allāh b. Yazīd b. al-Ḥuṣayn al-Khaṭmī—but Allah knows best. Sayf b. ʿUmar said: This battle took place in Shaʿbān of the year 13 AH, forty days after al-Yarmūk—but Allah knows best. The Muslims rallied to one another, and among them were those who fled to Madinah. The news reached ʿUmar, and it weighed heavily upon him. He said: "If Abū ʿUbayd had withdrawn to me, I would have been a supporting force for him." And he said to the routed men: "I am your supporting force." Allah occupied the Magians with the affair of their king, for the people of al-Madāʾin turned against Rustum and deposed him, then reinstated him, and attached al-Fayrūzān to him. They split into two factions. The Persians rode to al-Madāʾin, and al-Muthannā b. Ḥāritha overtook them with a group of Muslims. Two of their commanders confronted him with their army, and he captured the two of them and captured many men with them, and struck off their necks. Then al-Muthannā sent to the Muslim commanders in Iraq asking for reinforcements, and they sent him reinforcements. ʿUmar b. al-Khaṭṭāb sent him a large reinforcement, among them Jarīr b. ʿAbd Allāh al-Bajalī with his people Bajīla in full, and other leaders of the Muslims, until his army became numerous. Among those killed at the Bridge were ʿUqba and ʿAbd Allāh, the two sons of Qayẓā b. Qays, who had been present at Uḥud, and their brother ʿAbbād was killed with them, though he had not been present at Uḥud with them. Also killed was Qays b. al-Sakan b. Qays Abū Zayd al-Anṣārī, who was a Badrī with no descendants, and Yazīd b. Qays b. al-Ḥuṭaym al-Anṣārī, who had been present at Uḥud. In it was killed Abū Umayya al-Fazārī, a Companion, and al-Ḥakam b. Masʿūd, the brother of Abū ʿUbayd, and his son Jabr b. al-Ḥakam b. Masʿūd.

66. Tarikh (al-Tabari) 1863No grade recorded

    اجْتِمَاعِ الْفُرْسِ عَلَى يَزْدَجِرْدَ بَعْدَ اخْتِلَافِهِمْ وَاضْطِرَابِهِمْ  لَمَّا رَأَى أَهْلُ فَارِسَ مَا يَفْعَلُ الْمُسْلِمُونَ بِالسَّوَادِ قَالُوا لِرُسْتُمَ وَالْفَيْرُزَانَ، وَهُمَا عَلَى أَهْلِ فَارِسَ: لَمْ يَبْرَحْ بِكُمَا الِاخْتِلَافُ حَتَّى وَهَّنْتُمَا أَهْلَ فَارِسَ، وَأَطْمَعْتُمَا فِيهِمْ عَدُوَّهُمْ، وَلَمْ يَبْلُغْ مِنْ أَمْرِكُمَا أَنَّ نُقِرَّكُمَا عَلَى هَذَا الرَّأْيِ، وَأَنْ تُعَرِّضَاهَا لِلْهَلَكَةِ، مَا بَعْدَ بَغْدَادَ وَسَابَاطَ وَتَكْرِيتَ إِلَّا الْمَدَائِنَ، وَاللَّهِ لَتَجْتَمِعَانِ أَوْ لَنَبْدَأَنَّ بِكُمَا، ثُمَّ نَهْلِكُ وَقَدِ اشْتَفَيْنَا مِنْكُمَا. فَقَالَ الْفَيْرُزَانُ وَرُسْتُمُ لِبُورَانَ ابْنَةِ كِسْرَى: اكْتُبِي لَنَا نِسَاءَ كِسْرَى وَسَرَارِيَّهُ وَنِسَاءَ آلِ كِسْرَى وَسَرَارِيَّهُمْ، فَفَعَلَتْ، فَأَحْضَرُوهُنَّ جَمِيعَهُنَّ، وَأَخَذُوهُنَّ بِالْعَذَابِ يَسْتَدِلُّونَهُنَّ عَلَى ذَكَرٍ مِنْ أَبْنَاءِ كِسْرَى، فَلَمْ يُوجَدْ عِنْدَ وَاحِدَةٍ مِنْهُنَّ أَحَدٌ، وَقَالَ بِعَضُهُنَّ: لَمْ يَبْقَ إِلَّا غُلَامٌ يُدْعَى يَزْدَجِرْدَ مِنْ وَلَدِ شَهْرَيَارَ بْنِ كِسْرَى، وَأُمُّهُ مِنْ أَهْلِ بَادُورَيَا. فَأَرْسَلُوا إِلَيْهَا وَطَلَبُوهُ مِنْهَا، وَكَانَتْ قَدْ أَنْزَلَتْهُ أَيَّامَ شِيرَى حِينَ جَمَعَهُنَّ فَقَتَلَ الذُّكُورَ، وَأَرْسَلَتْهُ إِلَى أَخْوَالِهِ، فَلَمَّا سَأَلُوهَا عَنْهُ دَلَّتْهُمْ عَلَيْهِ، فَجَاءُوا بِهِ فَمَلَّكُوهُ وَهُوَ ابْنُ إِحْدَى وَعِشْرِينَ سَنَةً، وَهُوَ مِنْ وَلَدِ شَهْرِيَارَ بْنِ كِسْرَى، وَعَزَلُوا بُورَانَ، وَاسْتَوْسَقَتِ الْمَمَالِكُ لَهُ، وَاجْتَمَعُوا عَلَيْهِ وَفَرِحُوا بِهِ، وَقَامُوا بَيْنَ يَدَيْهِ بِالنَّصْرِ أَتَمَّ قِيَامٍ، وَاسْتَفْحَلَ أَمْرُهُ فِيهِمْ، وَقَوِيَتْ شَوْكَتُهُمْ بِهِ، وَبَعَثُوا إِلَى الْأَقَالِيمِ وَالرَّسَاتِيقِ، فَخَلَعُوا الطَّاعَةَ لِلصَّحَابَةِ وَنَقَضُوا عُهُودَهُمْ وَذِمَمَهُمْ، وَبَلَغَ ذَلِكَ مِنْ أَمْرِهِمُ الْمُثَنَّى وَالْمُسْلِمِينَ، فَكَتَبُوا إِلَى عُمَرَ بْنِ الْخَطَّابِ بِمَا يَنْتَظِرُونَ مِنْ أَهْلِ السَّوَادِ، فَلَمْ يَصِلِ الْكِتَابُ إِلَى عُمَرَ حَتَّى كَفَرَ أَهْلُ السَّوَادِ مَنْ كَانَ لَهُ عَهْدٌ وَمَنْ لَمْ يَكُنْ لَهُ عَهْدٌ، فَخَرَجَ الْمُثَنَّى حَتَّى نَزَلَ بِذِي قَارٍ، وَنَزَلَ النَّاسُ بِالطَّفِّ فِي عَسْكَرٍ وَاحِدٍ. وَلَمَّا وَصَلَ كِتَابُ الْمُثَنَّى إِلَى عُمَرَ قَالَ: وَاللَّهِ لَأَضْرِبَنَّ مُلُوكَ الْعَجَمِ بِمُلُوكِ الْعَرَبِ ! فَلَمْ يَدَعْ رَئِيسًا وَلَا ذَا رَأْيٍ وَذَا شَرَفٍ وَبَسْطَةٍ وَلَا خَطِيبًا وَلَا شَاعِرًا إِلَّا رَمَاهُمْ بِهِ، فَرَمَاهُمْ بِوُجُوهِ النَّاسِ وَغُرَرِهِمْ. وَكَتَبَ عُمَرُ إِلَى الْمُثَنَّى وَمَنْ مَعَهُ يَأْمُرُهُمْ بِالْخُرُوجِ مِنْ بَيْنِ الْعَجَمِ وَالتَّفَرُّقِ فِي الْمِيَاهِ الَّتِي تَلِي الْعَجَمِ، وَأَنْ لَا يَدَعُوا فِي رَبِيعَةَ وَمُضَرَ وَحُلَفَائِهِمْ أَحَدًا مِنْ أَهْلِ النَّجْدَاتِ وَلَا فَارِسًا إِلَّا أَحْضَرُوهُ إِمَّا طَوْعًا أَوْ كُرْهًا. وَنَزَلَ النَّاسُ بِالْجُلِّ وَشَرَافَ إِلَى غُضَيٍّ، وَهُوَ جَبَلُ الْبَصْرَةِ، وَبِسَلْمَانَ، بَعْضُهُمْ يَنْظُرُ إِلَى بَعْضٍ، وَيُغِيثُ بَعْضُهُمْ بَعْضًا، وَذَلِكَ فِي ذِي الْقِعْدَةِ سَنَةَ ثَلَاثَ عَشْرَةَ. وَأَرْسَلَ عُمَرُ فِي ذِي الْحَجَّةِ مِنَ السَّنَةِ مُخْرَجَهُ إِلَى الْحَجِّ إِلَى عُمَّالِهِ عَلَى الْعَرَبِ أَنْ لَا يَدَعُوا مَنْ لَهُ نَجْدَةٌ أَوْ فَرَسٌ أَوْ سِلَاحٌ أَوْ رَأْيٌ إِلَّا وَجَّهُوهُ إِلَيْهِ، فَأَمَّا مَنْ كَانَ عَلَى النِّصْفِ مَا بَيْنَ الْمَدِينَةِ وَالْعِرَاقِ فَجَاءَ إِلَيْهِ بِالْمَدِينَةِ لَمَّا عَادَ مِنَ الْحَجِّ، وَأَمَّا مَنْ كَانَ أَقْرَبَ إِلَى الْعِرَاقِ فَانْضَمَّ إِلَى الْمُثَنَّى بْنِ حَارِثَةَ، وَجَاءَتْ أَمْدَادُ الْعَرَبِ إِلَى عُمَرَ.

    ✧ The Persians' rallying around Yazdajird after their discord and disorder. When the people of Persia saw what the Muslims were doing in the Sawād, they said to Rustum and al-Fayruzān, who were in charge of the people of Persia: 'Your discord has not ceased until you have weakened the people of Persia and made their enemy covet them. It has not come to the point with your affair that we would leave you upon this opinion, and that you would expose them to destruction. After Baghdad, Sābāṭ, and Takrīt there is nothing but al-Madāʾin. By God, you two will unite, or we will begin with you, then we will perish, having healed ourselves of you.' So al-Fayruzān and Rustum said to Būrān, daughter of Kisrā: 'Write down for us the women of Kisrā and his concubines, and the women of the family of Kisrā and their concubines.' She did so, and they brought them all together and subjected them to torture, seeking through them any male among the sons of Kisrā. None was found with any of them. Some of them said: 'There remains only a boy called Yazdajird, from the offspring of Shahriyār b. Kisrā, and his mother is from the people of Bādūrayā.' So they sent to her and sought him from her. She had sent him away during the days of Shīrā, when he gathered them and killed the males, and she had sent him to his maternal uncles. When they asked her about him, she directed them to him. They brought him and made him king, and he was twenty-one years old. He was from the offspring of Shahriyār b. Kisrā. They deposed Būrān, and the kingdoms became orderly for him. They rallied around him and rejoiced in him, and they stood before him in support with the fullest standing. His affair grew great among them, and their strength was reinforced by him. They sent to the provinces and the rural districts, and they renounced obedience to the Companions and violated their covenants and their protections. News of that affair of theirs reached al-Muthannā and the Muslims, so they wrote to ʿUmar b. al-Khaṭṭāb about what they expected from the people of the Sawād. The letter did not reach ʿUmar until the people of the Sawād had apostatized—those who had a covenant and those who did not. Al-Muthannā went out and camped at Dhū Qār, and the people camped at al-Ṭaff in one army. When al-Muthannā's letter reached ʿUmar, he said: 'By God, I will strike the kings of the non-Arabs with the kings of the Arabs!' He left no chief, nor a man of opinion, nobility, and stature, nor an orator, nor a poet but he cast them at them. He cast at them the faces of the people and their foremost men. ʿUmar wrote to al-Muthannā and those with him, commanding them to withdraw from among the non-Arabs and disperse to the watering places adjacent to the non-Arabs, and not to leave in Rabīʿa, Muḍar, and their allies anyone of valor or a horseman but to bring him, whether willingly or by force. The people camped at al-Jull and Sharāf as far as Ghuḍayy, which is the mountain of al-Baṣra, and at Salmān, some looking at others and aiding one another. That was in Dhū al-Qaʿda of the year thirteen. ʿUmar sent in Dhū al-Ḥijja of that year, when he set out for the pilgrimage, to his governors over the Arabs, ordering them not to leave anyone who had valor, or a horse, or weapons, or judgment but to send him to him. As for those who were on the halfway point between al-Madīna and al-ʿIrāq, they came to him at al-Madīna when he returned from the pilgrimage. As for those who were closer to al-ʿIrāq, they joined al-Muthannā b. Ḥāritha. The Arab reinforcements came to ʿUmar.

67. Tarikh (al-Tabari) 1864No grade recorded

    بَعْثُ عُمَرَ بْنِ الْخِطَابِ سَعْدَ بْنَ أَبِي وَقَّاصٍ عَلَى الْعِرَاقِ  . ثُمَّ بَعَثَ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ سَعْدَ بْنَ أَبِي وَقَّاصٍ الزُّهْرِيَّ أَحَدَ الْعَشَرَةِ، فِي سِتَّةِ آلَافٍ أَمِيرًا عَلَى الْعِرَاقِ، وَكَتَبَ إِلَى جَرِيرِ بْنِ عَبْدِ اللَّهِ وَالْمُثَنَّى بْنِ حَارِثَةَ أَنْ يَكُونَا تَبَعًا لَهُ، وَأَنْ يَسْمَعَا لَهُ وَيُطِيعَا، فَلَمَّا وَصَلَ إِلَى الْعِرَاقِ كَانَا مَعَهُ، وَكَانَا قَدْ تَنَازَعَا الْإِمْرَةَ، فَالْمُثَنَّى يَقُولُ لِجَرِيرٍ: إِنَّمَا بَعَثَكَ أَمِيرُ الْمُؤْمِنِينَ مَدَدًا لِي. وَيَقُولُ جَرِيرٌ: إِنَّمَا بَعَثَنِي أَمِيرًا عَلَيْكَ. فَلَمَّا قَدِمَ سَعْدٌ عَلَى إِمْرَةِ الْعِرَاقِ انْقَطَعَ نِزَاعُهُمَا.

    ✧ The dispatch by ʿUmar b. al-Khaṭṭāb of Saʿd b. Abī Waqqāṣ to Iraq. Then the Commander of the Faithful ʿUmar b. al-Khaṭṭāb dispatched Saʿd b. Abī Waqqāṣ al-Zuhrī, one of the ten, at the head of six thousand as commander over Iraq, and he wrote to Jarīr b. ʿAbd Allāh and al-Muthannā b. Ḥārithah that they should be subordinate to him and that they should listen to him and obey. When he arrived in Iraq, they were with him, and they had been disputing the command, al-Muthannā saying to Jarīr, “The Commander of the Faithful only sent you as reinforcements for me,” and Jarīr saying, “He only sent me as commander over you.” When Saʿd arrived in command of Iraq their dispute ceased.

68. Tarikh (al-Tabari) 1865No grade recorded

    وَقْعَةُ الْبُوَيْبِ الَّتِي اقْتَصَّ فِيهَا الْمُسْلِمُونَ مِنَ الْفُرْسِ   ثُمَّ إِنَّ الْمُثَنَّى خَرَجَ فِي آثَارِ الْقَوْمِ، فَأَسَرَ مِنْهُمْ وَقَتَلَ، وَبَعَثَ إِلَى مَنْ يَلِيهِ فَاجْتَمَعَ إِلَيْهِ جَمْعٌ عَظِيمٌ، فَلَمَّا سَمِعَ أُمَرَاءُ الْفُرْسِ بِكَثْرَةِ جُيُوشِ الْمُثَنَّى، بَعَثُوا إِلَيْهِ جَيْشًا آخَرَ مَعَ رَجُلٍ يُقَالُ لَهُ: مِهْرَانُ. فَتَوَافَوْا هُمْ وَإِيَّاهُمْ بِمَكَانٍ يُقَالُ لَهُ: الْبُوَيْبُ. قَرِيبٌ مِنْ مَكَانِ الْكُوفَةِ الْيَوْمَ، وَبَيْنَهُمَا الْفُرَاتُ، فَقَالُوا: إِمَّا أَنْ تَعْبُرُوا إِلَيْنَا أَوْ نُعْبَرَ إِلَيْكُمْ. فَقَالَ الْمُسْلِمُونَ: بَلِ اعْبُرُوا إِلَيْنَا. فَعَبَرَتِ الْفُرْسُ إِلَيْهِمْ فَتَوَاقَفُوا، وَذَلِكَ فِي شَهْرِ رَمَضَانَ، فَعَزَمَ الْمُثَنَّى عَلَى الْمُسْلِمِينَ فِي الْفِطْرِ، فَأَفْطَرُوا عَنْ آخِرِهِمْ لِيَكُونَ أَقْوَى لَهُمْ، وَعَبَّى الْجَيْشَ، وَجَعَلَ يَمُرُّ عَلَى كُلِّ رَايَةٍ مِنْ رَايَاتِ الْأُمَرَاءِ عَلَى الْقَبَائِلِ وَيَعِظُهُمْ وَيَحُثُّهُمْ عَلَى الْجِهَادِ وَالصَّبْرِ وَالصَّمْتِ وَالثَّبَاتِ، وَفِي الْقَوْمِ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ فِي بَجِيلَةَ، وَجَمَاعَةٌ مِنْ سَادَاتِ الْمُسْلِمِينَ، وَكَانَ عَلَى مُجَنِّبَتَيِ الْمُثَنَّى بَشِيرُ بْنُ الْخَصَاصِيَّةِ، وَبُسْرُ بْنُ أَبِي رُهْمٍ، وَعَلَى مُجَرَّدَتِهِ الْمُعَنَّى أَخُوهُ، وَعَلَى الرَّجُلِ مَسْعُودٌ أَخُوهُ، وَعَلَى الرِّدْءِ مَذْعُورٌ، وَكَانَ عَلَى مُجَنِّبَتَيْ مِهْرَانَ بْنِ الْأَزَاذَبَهْ مَرْزُبَانُ الْحِيرَةِ وَمَرْدَانْشَاهْ. وَأَقْبَلَ الْفُرْسُ فِي ثَلَاثَةِ صُفُوفٍ، مَعَ كُلِّ صَفٍّ فِيلٌ، وَرَجْلُهُمْ أَمَامَ فِيلِهِمْ وَلَهُمْ زُجَّلٌ، فَقَالَ الْمُثَنَّى لِلْمُسْلِمِينَ: إِنَّ الَّذِي تَسْمَعُونَ فَشَلٌ، فَالْزَمُوا الصَّمْتَ. وَدَنَوْا مِنَ الْمُسْلِمِينَ، وَطَافَ الْمُثَنَّى فِي صُفُوفِهِ يَعْهَدُ إِلَيْهِمْ وَهُوَ عَلَى فَرَسِهِ الشَّمُوسِ، وَإِنَّمَا سُمِّيَ بِذَلِكَ لِلِينِهِ، وَكَانَ لَا يَرْكَبُهُ إِلَّا إِذَا قَاتَلَ، فَوَقَفَ عَلَى الرَّايَاتِ يُحَرِّضُهُمْ وَيَهُزُّهُمْ، وَلِكُلِّهِمْ يَقُولُ: إِنِّي لَأَرْجُو أَنْ لَا يُؤْتَى النَّاسُ مِنْ قِبَلِكُمُ الْيَوْمَ، وَاللَّهِ مَا يَسُرُّنِي الْيَوْمَ لِنَفْسِي شَيْءٌ إِلَّا وَهُوَ يَسُرُّنِي لِعَامَّتِكُمْ، فَيُجِيبُونَهُ بِمِثْلِ ذَلِكَ، وَأَنْصَفَهُمْ مِنْ نَفْسِهِ فِي الْقَوْلِ وَالْفِعْلِ، وَخَلَطَ النَّاسَ فِي الْمَحْبُوبِ وَالْمَكْرُوهِ، فَلَمْ يَقْدِرْ أَحَدٌ أَنْ يَعِيبَ لَهُ قَوْلًا وَلَا فِعْلًا وَقَالَ الْمُثَنَّى لَهُمْ: إِنِّي مُكَبِّرٌ ثَلَاثَ تَكْبِيرَاتٍ فَتَهَيَّئُوا، فَإِذَا كَبَّرْتُ الرَّابِعَةَ فَاحْمِلُوا. فَقَابَلُوا قَوْلَهُ بِالسَّمْعِ وَالطَّاعَةِ وَالْقَبُولِ. فَلَمَّا كَبَّرَ أَوَّلَ تَكْبِيرَةٍ عَاجَلَتْهُمُ الْفُرْسُ فَحَمَلُوا حَتَّى غَالَقُوهُمْ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَرَكَدَتِ الْحَرْبُ، وَرَأَى الْمُثَنَّى فِي بَعْضِ صُفُوفِهِ خَلَلًا، فَبَعَثَ إِلَيْهِمْ رَجُلًا يَقُولُ: الْأَمِيرُ يَقْرَأُ عَلَيْكُمُ السَّلَامَ وَيَقُولُ لَكُمْ: لَا تَفْضَحُوا الْمُسْلِمِينَ الْيَوْمَ. فَاعْتَدَلُوا، فَلَمَّا رَأَى ذَلِكَ مِنْهُمْ - وَهُمْ بَنُو عِجْلٍ - أَعْجَبَهُ وَضَحِكَ، وَبَعَثَ إِلَيْهِمْ يَقُولُ: يَا مَعْشَرَ الْمُسْلِمِينَ، عَادَاتِكُمْ، انْصُرُوا اللَّهَ يَنْصُرْكُمْ. وَجَعَلَ الْمُثَنَّى وَالْمُسْلِمُونَ يَدْعُونَ اللَّهَ بِالظَّفَرِ وَالنَّصْرِ، فَلَمَّا طَالَتْ مُدَّةُ الْحَرْبِ جَمَعَ الْمُثَنَّى جَمَاعَةً مِنْ أَصْحَابِهِ الْأَبْطَالِ يَحْمُونَ ظَهْرَهُ، وَحَمَلَ عَلَى مِهْرَانَ فَأَزَالَهُ عَنْ مَوْضِعِهِ حَتَّى دَخَلَ الْمَيْمَنَةَ، وَحَمَلَ غُلَامٌ مِنْ بَنِي تَغْلِبَ نَصْرَانِيٌّ فَقَتَلَ مِهْرَانَ وَرَكِبَ فَرَسَهُ. كَذَا ذَكَرَهُ سَيْفُ بْنُ عُمَرَ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: بَلْ حَمَلَ عَلَيْهِ الْمُنْذِرُ بْنُ حَسَّانَ بْنِ ضِرَارٍ الضَّبِّيُّ فَطَعَنَهُ، وَاحْتَزَّ رَأْسَهُ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ، وَاخْتَصَمَا فِي سَلْبِهِ، فَأَخَذَ جَرِيرٌ السِّلَاحَ، وَأَخَذَ الْمُنْذِرُ مِنْطَقَتَهُ، وَهَرَبَتِ الْمَجُوسُ وَرَكِبَ الْمُسْلِمُونَ أَكْتَافَهُمْ يَقْصِلُونَهُمْ قَصْلًا، وَسَبَقَ الْمُثَنَّى بْنُ حَارِثَةَ إِلَى الْجِسْرِ فَوَقَفَ عَلَيْهِ لِيَمْنَعَ الْفُرْسَ مِنَ الْجَوَازِ عَلَيْهِ لِيَتَمَكَّنَ مِنْهُمُ الْمُسْلِمُونَ، فَرَكِبُوا أَكْتَافَهُمْ بَقِيَّةَ ذَلِكَ الْيَوْمِ وَتِلْكَ اللَّيْلَةَ، وَمِنَ الْغَدِ إِلَى اللَّيْلِ، فَيُقَالُ: إِنَّهُ قُتِلَ مِنْهُمْ يَوْمَئِذٍ وَغَرِقَ قَرِيبٌ مِنْ مِائَةِ أَلْفٍ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَغَنِمَ الْمُسْلِمُونَ مَالًا جَزِيلًا وَطَعَامًا كَثِيرًا، وَبَعَثُوا بِالْبِشَارَةِ وَالْأَخْمَاسِ إِلَى عُمَرَ، ؓ. وَقَدْ قُتِلَ مِنْ سَادَاتِ الْمُسْلِمِينَ فِي هَذَا الْيَوْمِ بَشْرٌ كَثِيرٌ أَيْضًا، وَذَلَّتْ لِهَذِهِ الْوَقْعَةِ رِقَابُ الْفُرْسِ، وَتَمَكَّنَ الصَّحَابَةُ مِنَ الْغَارَاتِ فِي بِلَادِهِمْ فِيمَا بَيْنَ الْفُرَاتِ وَدِجْلَةَ، فَغَنِمُوا شَيْئًا عَظِيمًا لَا يُمْكِنُ حَصْرُهُ، وَجَرَتْ أُمُورٌ يَطُولُ ذِكْرُهَا بَعْدَ يَوْمِ الْبُوَيْبِ، وَكَانَتْ هَذِهِ الْوَقْعَةُ بِالْعِرَاقِ نَظِيرَ الْيَرْمُوكِ بِالشَّامِ. وَقَدْ قَالَ الْأَعْوَرُ الشَّنِّيُّ الْعَبْدِيُّ فِي ذَلِكَ: هَاجَتْ لِأَعْوَرَ دَارُ الْحَيِّ أَحْزَانَا وَاسْتَبْدَلَتْ بَعْدَ عَبَدِ الْقَيْسِ خَفَّانَا     وَقَدْ أَرَانَا بِهَا وَالشَّمْلُ مُجْتَمِعٌ إِذْ بِالنُّخَيْلَةِ قَتْلَى جُنْدِ مِهْرَانَا     إِذْ كَانَ سَارَ الْمُثَنَّى بِالْخُيُولِ لَهُمْ فَقَتَّلَ الزَّحْفَ مِنْ فُرْسٍ وَجِيلَانَا     سَمَا لِمِهْرَانَ وَالْجَيْشِ الَّذِي مَعَهُ حَتَّى أَبَادَهُمُ مَثْنَى وَوُحْدَانَا

    ✧ The Battle of al-Buwayb in which the Muslims took retaliation from the Persians Then al-Muthannā went out in pursuit of the people, capturing and killing some of them. He sent to those who were near him, and a great host gathered to him. When the commanders of the Persians heard of the multitude of al-Muthannā's armies, they sent against him another army with a man called Mihrān. They and he met at a place called al-Buwayb, near the site of al-Kūfah today, with the Euphrates between them. They said: Either you cross over to us or we will cross over to you. The Muslims said: Rather, cross over to us. So the Persians crossed over to them, and they drew up in ranks against each other. That was in the month of Ramaḍān. Al-Muthannā resolved that the Muslims should break their fast, so they all broke their fast to be stronger for it. He arrayed the army, and he went around to each banner of the commanders' banners over the tribes, exhorting them and urging them to jihād, patience, silence, and steadfastness. Among the people was Jarīr b. ʿAbd Allāh al-Bajalī among Bajīlah, and a group of the Muslim chieftains. On al-Muthannā's two flanks were Bashīr b. al-Khaṣāṣiyah and Busr b. Abī Ruhm, over his vanguard was al-Muʿannā his brother, over the infantry was Masʿūd his brother, and over the rear guard was Madhʿūr. On the two flanks of Mihrān b. al-Azādhabah were the marzbān of al-Ḥīrah and Mardānshāh. The Persians advanced in three ranks, with each rank an elephant, their infantry before their elephants, and they had drummers. Al-Muthannā said to the Muslims: What you hear is despondency; keep to silence. They drew near to the Muslims, and al-Muthannā went around in his ranks, enjoining them while mounted on his horse al-Shamūs—it was named that for its gentleness, and he rode it only when he fought. He stood at the banners, stirring them and rousing them, and to all of them he said: I hope that the people will not be defeated today from your direction. By God, nothing pleases me for myself today but that it pleases me for all of you. They answered him with the like, and he was fair to them from himself in word and deed, and he joined the people in what was loved and what was hated, so that no one could find fault with any word or deed of his. Al-Muthannā said to them: I am going to say Allāhu akbar three times, so prepare yourselves; when I say it the fourth time, then charge. They met his words with hearing, obedience, and acceptance. When he said the first takbīr, the Persians hastened upon them and charged until they came to grips with them, and they fought a severe fight, and the battle grew still. Al-Muthannā saw in some of his ranks a breach, so he sent a man to them saying: The commander sends you greetings of peace and says to you: Do not disgrace the Muslims today. They straightened their ranks, and when he saw that from them—and they were Banū ʿIjl—it pleased him and he smiled. He sent to them saying: O company of Muslims, your customary ways; help God and He will help you. Al-Muthannā and the Muslims kept calling upon God for victory and help. When the fighting grew long, al-Muthannā gathered a group of his heroic companions to guard his back, and he charged at Mihrān and dislodged him from his position until he entered the right wing. A youth of Banū Taghlib, a Christian, charged and killed Mihrān and mounted his horse. Thus Saif b. ʿUmar mentioned it. Muḥammad b. Isḥāq said: Rather, al-Mundhir b. Ḥassān b. Ḍirār al-Ḍabbī charged at him and thrust him with a spear, and Jarīr b. ʿAbd Allāh al-Bajalī cut off his head. They disputed over his spoils: Jarīr took the weapons, and al-Mundhir took his belt. The Magians fled, and the Muslims mounted their shoulders, slaughtering them utterly. Al-Muthannā b. Ḥārithah hastened to the bridge and stood upon it to prevent the Persians from crossing over it so that the Muslims could gain mastery over them. They rode upon their shoulders the rest of that day and that night, and from the next day until nightfall. It is said that about a hundred thousand of them were killed and drowned that day—praise be to God and His grace. The Muslims gained abundant wealth and much food, and they sent the good tidings and the fifths to ʿUmar ؓ. Many of the Muslim chieftains were also killed on this day. By this battle the necks of the Persians were humbled, and the Companions were able to raid in their lands between the Euphrates and the Tigris, gaining something immense that cannot be counted. Matters transpired whose mention would be long after the day of al-Buwayb. This battle in Iraq was the counterpart of al-Yarmūk in Syria. Al-Aʿwar al-Shannī al-ʿAbdī said of that: The abode of the tribe stirred sorrows for Aʿwar, and after ʿAbd al-Qays it exchanged for Khaffān. It showed us, while our union was gathered, at al-Nukhailah the slain of the army of Mihrān. When al-Muthannā marched with the horses against them, he slew the host of Persians and Jīlān. He aimed for Mihrān and the army that was with him, until he destroyed them two by two and one by one.

69. Tarikh (al-Tabari) 1866No grade recorded

    خَبَرِ الْخَنَافِسِ وَسُوقِ بَغْدَادَ   ثُمَّ خَلَّفَ الْمُثَنَّى بِالْحِيرَةِ بَشِيرَ بْنَ الْخَصَاصِيَّةِ، وَسَارَ يَمْخُرُ السَّوَادَ، وَأَرْسَلَ إِلَى مَيْسَانَ وَدَسْتُمَيْسَانَ، وَأَذْكَى الْمَسَالِحَ، وَنَزَلَ أُلَّيْسَ، قَرْيَةٌ مِنْ قُرَى الْأَنْبَارِ، وَهَذِهِ الْغَزْوَةُ تُدْعَى غَزْوَةَ الْأَنْبَارِ الْآخِرَةِ  ، وَغَزْوَةَ أُلَّيْسَ الْآخِرَةِ. وَجَاءَ الْمُثَنَّى رَجُلَانِ أَحَدُهُمَا أَنْبَارِيٌّ فَدَلَّهُ عَلَى سُوقِ الْخَنَافِسِ، وَالثَّانِي حِيرِيٌّ دَلَّهُ عَلَى بَغْدَادَ، فَقَالَ الْمُثَنَّى: أَيَّتُهُمَا قَبْلَ صَاحِبَتِهَا ؟ فَقَالَا: بَيْنَهُمَا مَسِيرَةُ أَيَّامٍ. قَالَ: أَيُّهُمَا أَعْجَلُ ؟ قَالَا: سُوقُ الْخَنَافِسِ يَجْتَمِعُ بِهَا تُجَّارُ مَدَائِنِ كِسْرَى، وَالسَّوَادُ وَرَبِيعَةُ وَقُضَاعَةُ يَخْفِرُونَهُمْ. فَرَكِبَ الْمُثَنَّى وَأَغَارَ عَلَى الْخَنَافِسِ يَوْمَ سُوقِهَا، وَبِهَا خَيْلَانِ مِنْ رَبِيعَةَ وَقُضَاعَةَ، وَعَلَى قُضَاعَةَ رُومَانِسُ بْنُ وَبَرَةَ، وَعَلَى رَبِيعَةَ السَّلِيلُ بْنُ قَيْسٍ وَهُمُ الْخُفَرَاءُ، فَانْتَسَفَ السُّوقَ وَمَا فِيهَا، وَسَلَبَ الْخُفَرَاءَ. ثُمَّ رَجَعَ فَأَتَى الْأَنْبَارَ فَتَحَصَّنَ أَهْلُهَا مِنْهُ، فَلَمَّا عَرَفُوهُ نَزَلُوا إِلَيْهِ وَأَتَوْهُ بِالْأَعْلَافِ وَالزَّادِ، وَأَخَذَ مِنْهُمُ الْأَدِلَّاءَ عَلَى سُوقِ بَغْدَادَ، وَأَظْهَرَ لِدِهْقَانِ الْأَنْبَارِ أَنَّهُ يُرِيدُ الْمَدَائِنَ، وَسَارَ مِنْهَا إِلَى بَغْدَادَ لَيْلًا، وَعَبَرَ إِلَيْهِمْ وَصَبَّحَهُمْ فِي أَسْوَاقِهِمْ، فَوَضَعَ السَّيْفَ فِيهِمْ وَأَخَذَ مَا شَاءَ. وَقَالَ الْمُثَنَّى: لَا تَأْخُذُوا إِلَّا الذَّهَبَ وَالْفِضَّةَ وَالْحُرَّ مِنْ كُلِّ شَيْءٍ. ثُمَّ عَادَ رَاجِعًا حَتَّى نَزَلَ بِنَهْرِ السَّالِحِينَ بِالْأَنْبَارِ، فَسَمِعَ أَصْحَابَهُ يَقُولُونَ: مَا أَسْرَعَ الْقَوْمَ فِي طَلَبِنَا، فَخَطَبَهُمْ وَقَالَ: احْمَدُوا اللَّهَ وَسَلُوهُ الْعَافِيَةَ، وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَى، وَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ، وَانْظُرُوا فِي الْأُمُورِ وَقَدِّرُوهَا ثُمَّ تَكَلَّمُوا، إِنَّهُ لَمْ يَبْلُغِ النَّذِيرُ مَدِينَتَهُمْ بَعْدُ، وَلَوْ بَلَغَهُمْ لَحَالَ الرُّعْبُ بَيْنَهُمْ وَبَيْنَ طَلَبِكُمْ، إِنَّ لِلْغَارَاتِ رَوْعَاتٍ تُضْعِفُ الْقُلُوبَ يَوْمًا إِلَى اللَّيْلِ، وَلَوْ طَلَبَكُمُ الْمُحَامُونَ مِنْ رَأْيِ الْعَيْنِ مَا أَدْرَكُوكُمْ وَأَنْتُمْ عَلَى الْعِرَابِ حَتَّى تَنْتَهُوا إِلَى عَسْكَرِكُمْ، وَلَوْ أَدْرَكُوكُمْ لَقَاتَلْتُهُمُ الْتِمَاسَ الْأَجْرِ وَرَجَاءَ النَّصْرِ، فَثِقُوا بِاللَّهِ وَأَحْسِنُوا بِهِ الظَّنَّ، فَقَدْ نَصَرَكُمْ فِي مَوَاطِنَ كَثِيرَةٍ. ثُمَّ سَارَ بِهِمْ إِلَى الْأَنْبَارِ، وَكَانَ مَنْ خَلْفَهُ مِنَ الْمُسْلِمِينَ يَمْخَرُونَ السَّوَادَ وَيَشُنُّونَ الْغَارَاتِ مَا بَيْنَ أَسْفَلَ كَسْكَرَ وَأَسْفَلَ الْفُرَاتِ، وَجَسُّوا مِثْقَبًا إِلَى عَيْنِ التَّمْرِ وَفِي أَرْضِ الْفَلَالِيجِ، وَالْمُثَنَّى بِالْأَنْبَارِ. وَلَمَّا رَجَعَ الْمُثَنَّى مِنْ بَغْدَادَ إِلَى الْأَنْبَارِ بَعَثَ الْمُضَارِبَ الْعِجْلِيَّ فِي جَمْعٍ إِلَى الْكَبَاثِ وَعَلَيْهِ فَارِسُ الْعُنَابِ التَّغْلِبِيُّ، ثُمَّ لَحِقَهُمُ الْمُثَنَّى فَسَارَ مَعَهُمْ، فَوَجَدُوا الْكَبَاثَ قَدْ سَارَ مَنْ كَانَ بِهِ، وَمَعَهُمْ فَارِسُ الْعُنَابِ، فَسَارَ الْمُسْلِمُونَ خَلْفَهُ فَلَحِقُوهُ وَقَدْ رَحَلَ مِنَ الْكَبَاثِ، فَقَتَلُوا فِي أُخْرَيَاتِ أَصْحَابِهِ وَأَكْثَرُوا الْقَتْلَ. فَلَمَّا رَجَعُوا إِلَى الْأَنْبَارِ سَرَّحَ فُرَاتَ بْنَ حَيَّانَ التَّغْلِبِيَّ وَعُتَيْبَةَ بْنَ النَّهَّاسِ وَأَمَرَهُمَا بِالْغَارَةِ عَلَى أَحْيَاءَ مِنْ تَغْلِبَ بِصِفِّينَ، ثُمَّ اتَّبَعَهُمَا الْمُثَنَّى وَاسْتَخْلَفَ عَلَى النَّاسِ عَمْرَو بْنَ أَبِي سُلْمَى الْهُجَيْمِيَّ. فَلَمَّا دَنَوْا مِنْ صِفِّينَ فَرَّ مَنْ بِهَا وَعَبَرُوا الْفُرَاتَ إِلَى الْجَزِيرَةِ، وَفَنِيَ الزَّادُ الَّذِي مَعَ الْمُثَنَّى وَأَصْحَابِهِ، فَأَكَلُوا رَوَاحِلَهُمْ إِلَّا مَا لَابُدَّ مِنْهُ حَتَّى جُلُودِهَا، ثُمَّ أَدْرَكُوا عِيرًا مِنْ أَهْلِ دَبَا وَحَوْرَانَ، فَقَتَلُوا مَنْ بِهَا، وَأَخَذُوا ثَلَاثَةَ نَفَرٍ مِنْ تَغْلِبَ كَانُوا خُفَرَاءَ، وَأَخَذُوا الْعِيرَ، فَقَالَ لَهُمْ: دُلُّونِي. فَقَالَ أَحَدُهُمْ: آمِنُونِي عَلَى أَهْلِي وَمَالِي، وَأَدُلُّكُمْ عَلَى حَيٍّ مِنْ تَغْلِبَ. فَآمَنَهُ الْمُثَنَّى وَسَارَ مَعَهُمْ يَوْمَهُ، فَهَجَمَ الْعَشِيُّ عَلَى الْقَوْمِ، وَالنَّعَمُ صَادِرَةٌ عَنِ الْمَاءِ، وَأَصْحَابُهَا جُلُوسٌ بِأَفْنِيَةِ الْبُيُوتِ، فَقَتَلَ الْمُقَاتِلَةَ، وَسَبَى الذُّرِّيَّةَ، وَاسْتَاقَ الْأَمْوَالَ، وَكَانَ التَّغْلِبِيُّونَ بَنِي ذِي الرُّوَيْحِلَةِ، فَاشْتَرَى مَنْ كَانَ مَعَ الْمُثَنَّى مِنْ رَبِيعَةَ السَّبَايَا بِنَصِيبِهِ مِنَ الْفَيْءِ وَأَعْتَقُوهُمْ، وَكَانَتْ رَبِيعَةُ لَا تُسَابِي، إِذِ الْعَرَبُ يَتَسَابَوْنَ فِي جَاهِلِيَّتِهِمْ. وَأُخْبِرَ الْمُثَنَّى أَنَّ جُمْهُورَ مَنْ سَلَكَ الْبِلَادَ قَدِ انْتَجَعَ شَاطِئَ دِجْلَةَ، فَخَرَجَ الْمُثَنَّى وَعَلَى مُجَنِّبَتَيْهِ النُّعْمَانُ بْنُ عَوْفٍ وَمَطَرُ الشَّيْبَانِيَّانِ، وَعَلَى مُقَدِّمَتِهِ حُذَيْفَةُ بْنُ مِحْصَنٍ الْغَلْفَانِيُّ، فَسَارُوا فِي طَلَبِهِمْ فَأَدْرَكُوهُمْ بِتَكْرِيتَ، فَأَصَابُوا مَا شَاءُوا مِنَ النَّعَمِ، وَعَادَ إِلَى الْأَنْبَارِ. وَمَضَى عُتَيْبَةُ وَفُرَاتُ وَمَنْ مَعَهُمَا حَتَّى أَغَارُوا عَلَى صِفِّينَ وَبِهَا النَّمِرُ وَتَغْلِبُ مُتَسَانِدِينَ، فَأَغَارُوا عَلَيْهِمْ حَتَّى رَمَوْا طَائِفَةً مِنْهُمْ فِي الْمَاءِ، فَجَعَلُوا يُنَادُونَهُمْ: الْغَرَقَ الْغَرَقَ ! وَجَعَلَ عُتَيْبَةُ وَفُرَاتُ يَذْمُرَانِ النَّاسَ وَيُنَادِيَانِهِمْ: تَغْرِيقٌ بِتَحْرِيقٍ ! يُذَكِّرَانِهِمْ يَوْمًا مِنْ أَيَّامِ الْجَاهِلِيَّةِ أَحْرَقُوا فِيهِ قَوْمًا مِنْ بَكْرِ بْنِ وَائِلٍ فِي غَيْضَةٍ مِنَ الْغِيَاضِ. ثُمَّ رَجَعُوا إِلَى الْمُثَنَّى وَقَدْ غَرَّقُوهُمْ، وَقَدْ بَلَغَ الْخَبَرُ عُمَرَ فَبَعَثَ إِلَى عُتَيْبَةَ وَفُرَاتَ فَاسْتَدْعَاهُمَا، فَسَأَلَهُمَا عَنْ قَوْلِهِمَا، فَأَخْبَرَاهُ أَنَّهُمَا لَمْ يَفْعَلَا ذَلِكَ عَلَى وَجْهِ طَلَبِ ذَحْلٍ، إِنَّمَا هُوَ مَثَلٌ فَاسْتَحْلَفَهُمَا وَرَدَّهُمَا إِلَى الْمُثَنَّى.

    ✧ THE ACCOUNT OF AL-KHANĀFIS AND THE MARKET OF BAGHDAD Then al-Muthannā left Bashīr b. al-Khaṣāṣiyyah as his deputy at al-Ḥīrah, and he rode through the Sawād, and he sent to Maysān and Dastumaysān, and he kindled the frontier outposts, and he encamped at Ullays, a village among the villages of al-Anbār, and this raid is called the latter raid of al-Anbār and the latter raid of Ullays. Two men came to al-Muthannā, one of them from al-Anbār, who guided him to the market of al-Khanāfis, and the second from al-Ḥīrah, who guided him to Baghdad. Al-Muthannā said, “Which of them comes before its companion?” They said, “Between them is a journey of days.” He said, “Which of them is quicker?” They said, “The market of al-Khanāfis, where the merchants of the cities of Kisrā gather, along with the Sawād, Rabīʿah, and Quḍāʿah protecting them.” So al-Muthannā mounted and raided al-Khanāfis on the day of its market, where there were two cavalry forces of Rabīʿah and Quḍāʿah, over Quḍāʿah being Rūmānis b. Wabarah, and over Rabīʿah al-Salīl b. Qays, and they were the protectors. He swept up the market and what was in it, and he plundered the protectors. Then he returned and came to al-Anbār, whose people fortified themselves against him. When they recognized him, they came down to him and brought him fodder and provisions, and he took guides from them to the market of Baghdad, and he showed the dihqān of al-Anbār that he intended al-Madāʾin. He marched from there to Baghdad by night, crossed over to them, and came upon them in the morning in their markets. He put the sword to them and took what he wished. Al-Muthannā said, “Take nothing except gold, silver, and what is freeborn of everything.” Then he returned until he encamped at Nahr al-Ṣāliḥīn near al-Anbār. He heard his companions saying, “How quickly the people are in seeking us.” So he addressed them and said, “Praise Allah and ask Him for well-being, and converse privately in righteousness and piety, and do not converse privately in sin and transgression. Look into matters and appraise them, then speak. The warner has not yet reached their city, and had he reached them, terror would have intervened between them and seeking you. Raids have terrors that weaken hearts from day until night. If the defenders sought you within sight, they would not catch you while you are upon the purebred camels until you reach your camp, and if they caught you, I would fight them seeking reward and hoping for victory. So trust in Allah and think well of Him, for He has given you victory in many places.” Then he marched with them to al-Anbār. Those of the Muslims behind him were riding through the Sawād and launching raids between the lower part of Kaskar and the lower Euphrates, and they probed with a boring tool toward ʿAyn al-Tamr in the land of al-Falālīj, while al-Muthannā was at al-Anbār. When al-Muthannā returned from Baghdad to al-Anbār, he sent al-Muḍārib al-ʿIjlī with a force to al-Kabāth, over which was Fāris al-ʿUnāb al-Taghlibī. Then al-Muthannā caught up with them and marched with them. They found that those who had been at al-Kabāth had departed, and with them was Fāris al-ʿUnāb. The Muslims marched after him and caught up with him after he had departed from al-Kabāth, and they killed among the rearmost of his companions and increased the killing. When they returned to al-Anbār, he sent out Furāt b. Ḥayyān al-Taghlibī and ʿUtaybah b. al-Nahhās and commanded them to raid clans of Taghlib at Ṣiffīn. Then al-Muthannā followed them and appointed ʿAmr b. Abī Sulmā al-Hujaymī as his deputy over the people. When they drew near Ṣiffīn, those who were there fled and crossed the Euphrates to the Jazīrah. The provisions that al-Muthannā and his companions had were exhausted, so they ate their riding camels, except what was unavoidable, even their hides. Then they overtook a caravan from the people of Dabā and Ḥawrān, killed those who were in it, and took three men of Taghlib who were protectors, and took the caravan. He said to them, “Guide me.” One of them said, “Grant me security for my family and property, and I will guide you to a clan of Taghlib.” Al-Muthannā granted him security, and he marched with them for his day. In the evening he fell upon the people while the cattle were returning from the water, and their owners were sitting in the courtyards of the houses. He killed the fighting men, took the offspring captive, and drove off the wealth. The Taghlibīs were the Banū Dhī al-Ruwayḥilah. Those of Rabīʿah who were with al-Muthannā bought the captives with their share of the spoil and freed them. Rabīʿah did not take captives, whereas the Arabs used to take one another captive in their ignorance. Al-Muthannā was told that the bulk of those who traversed the lands had gone seeking pasture on the bank of the Tigris. So al-Muthannā went out with al-Nuʿmān b. ʿAwf and Maṭar al-Shaybānī on his two flanks, and Ḥudhayfah b. Miḥṣan al-Ghalfānī at his vanguard. They marched in pursuit of them and caught up with them at Takrīt, and they took what they wished of the cattle, and he returned to al-Anbār. ʿUtaybah, Furāt, and those with them went on until they raided Ṣiffīn, where al-Namir and Taghlib were mutually supporting one another. They raided them until they drove a group of them into the water, and they began calling to them, “Drowning, drowning!” ʿUtaybah and Furāt began urging the people on and calling to them, “A drowning for a burning!” They reminded them of a day in the time of ignorance when they burned a people of Bakr b. Wāʾil in a thicket among the thickets. Then they returned to al-Muthannā after they had drowned them. The news reached ʿUmar, so he sent to ʿUtaybah and Furāt and summoned them. He asked them about their saying, and they informed him that they had not done that by way of seeking vengeance; it was merely a saying. So he made them swear an oath and sent them back to al-Muthannā.

70. Tarikh (al-Tabari) 1867No grade recorded

    فَتْحِ بِلَادِ سَاحِلِ دِمَشْقَ   لَمَّا اسْتَخْلَفَ أَبُو عُبَيْدَةَ يَزِيدَ بْنَ أَبِي سُفْيَانَ عَلَى دِمَشْقَ، وَسَارَ إِلَى فِحْلٍ - سَارَ يَزِيدُ إِلَى مَدِينَةِ صَيْدَا وَعِرْقَةَ وَجُبَيْلٍ وَبَيْرُوتَ، وَهِيَ سَوَاحِلُ دِمَشْقَ، عَلَى مُقَدِّمَتِهِ أَخُوهُ مُعَاوِيَةَ، فَفَتَحَهَا فَتْحًا يَسِيرًا، وَجَلَا كَثِيرٌ مِنْ أَهْلِهَا، وَتَوَلَّى فَتْحَ عِرْقَةَ مُعَاوِيَةُ بِنَفْسِهِ فِي وِلَايَةِ يَزِيدَ. ثُمَّ إِنَّ الرُّومَ غَلَبُوا عَلَى بَعْضِ هَذِهِ السَّوَاحِلِ فِي آخِرِ خِلَافَةِ عُمَرَ وَأَوَّلِ خِلَافَةِ عُثْمَانَ، فَقَصَدَهُمْ مُعَاوِيَةُ فَفَتَحَهَا، ثُمَّ رَمَّهَا وَشَحَنَهَا بِالْمُقَاتِلَةِ وَأَعْطَاهُمُ الْقَطَائِعَ. وَلَمَّا وَلِيَ عُثْمَانُ الْخِلَافَةَ وَجَمَعَ لِمُعَاوِيَةَ الشَّامَ وَجَّهَ مُعَاوِيَةُ سُفْيَانَ بْنَ مُجِيبٍ الْأَزْدِيَّ إِلَى طَرَابُلُسَ، وَهِيَ ثَلَاثُ مُدُنٍ مُجْتَمِعَةٌ، ثُمَّ بَنَى فِي مَرْجٍ عَلَى أَمْيَالٍ مِنْهَا حِصْنًا سُمِّيَ حِصْنَ سُفْيَانَ، وَقَطَعَ الْمَادَّةَ عَنْ أَهْلِهَا مِنَ الْبَرِّ وَالْبَحْرِ وَحَاصَرَهُمْ، فَلَمَّا اشْتَدَّ عَلَيْهِمُ الْحِصَارُ اجْتَمَعُوا فِي أَحَدِ الْحُصُونِ الثَّلَاثَةِ وَكَتَبُوا إِلَى مَلِكِ الرُّومِ يَسْأَلُونَهُ أَنْ يُمِدَّهُمْ أَوْ يَبْعَثَ إِلَيْهِمْ بِمَرَاكِبَ يَهْرُبُونَ فِيهَا إِلَى بِلَادِ الرُّومِ، فَوَجَّهَ إِلَيْهِمْ بِمَرَاكِبَ كَثِيرَةٍ رَكِبُوا فِيهَا لَيْلًا وَهَرَبُوا. فَلَمَّا أَصْبَحَ سُفْيَانُ، وَكَانَ يَبِيتُ هُوَ وَالْمُسْلِمُونَ فِي حِصْنِهِ ثُمَّ يَغْدُو عَلَى الْعَدُوِّ، وَجَدَ الْحِصْنَ خَالِيًا فَدَخَلَهُ، وَكَتَبَ بِالْفَتْحِ إِلَى مُعَاوِيَةَ، فَأَسْكَنَهُ مُعَاوِيَةُ جَمَاعَةً كَثِيرَةً مِنَ الْيَهُودِ، وَهُوَ الَّذِي فِيهِ الْمِينَا الْيَوْمَ، ثُمَّ بَنَاهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَحَصَّنَهُ، ثُمَّ نَقَضَ أَهْلُهُ أَيَّامَ عَبْدِ الْمَلِكِ، فَفَتَحَهُ ابْنُهُ الْوَلِيدُ فِي زَمَانِهِ.

    ✧ The Conquest of the Coastal Towns of Damascus When Abū ʿUbaydah appointed Yazīd b. Abī Sufyān over Damascus and marched to Fiḥl, Yazīd marched to the cities of Ṣaydā, ʿIrqah, Jubayl, and Beirut, which are the coasts of Damascus, with his brother Muʿāwiyah leading his vanguard, and he conquered them easily. Many of their inhabitants fled, and Muʿāwiyah personally undertook the conquest of ʿIrqah during Yazīd's governorship. Then the Byzantines overcame some of these coasts at the end of ʿUmar's caliphate and the beginning of ʿUthmān's caliphate, so Muʿāwiyah went against them, conquered them, then repaired them, filled them with fighters, and granted them fiefs. When ʿUthmān assumed the caliphate and united Syria under Muʿāwiyah, Muʿāwiyah sent Sufyān b. Mujīb al-Azdī to Tripoli, which consists of three adjoining cities. Then he built in a meadow several miles away from them a fortress named Ḥiṣn Sufyān, cut off supplies from its people from land and sea, and besieged them. When the siege became severe upon them, they gathered in one of the three fortresses and wrote to the king of the Byzantines asking him to reinforce them or send them ships in which they could flee to Byzantine territory. He sent them many ships, which they boarded at night and fled. When morning came, Sufyān—who used to spend the night with the Muslims in his fortress and then go out against the enemy—found the fortress empty, so he entered it and wrote of the conquest to Muʿāwiyah. Muʿāwiyah settled a large group of Jews in it, and it is the one in which the port is today. Then ʿAbd al-Malik b. Marwān built it and fortified it. Then its people broke the treaty in the days of ʿAbd al-Malik, and his son al-Walīd conquered it in his time.

71. Tarikh (al-Tabari) 1868No grade recorded

    فِي سَنَةِ أَرْبَعَ عَشْرَةَ فُتِحَتْ دِمَشْقُ وقيل أَنَّ فَتْحَ دِمَشْقَ وَقَعَ فِي سَنَةِ ثَلَاثَ عَشْرَةَ، وَلَكِنْ نَصَّ سَيْفٌ عَلَى مَا نَصَّ عَلَيْهِ الْجُمْهُورُ مِنْ أَنَّهَا فُتِحَتْ فِي نِصْفِ رَجَبٍ سَنَةَ أَرْبَعَ عَشْرَةَ. وَكَذَا حَكَاهُ الْحَافِظُ ابْنُ عَسَاكِرَ مِنْ طَرِيقِهِ عَنْ يَزِيدَ بْنِ عُبَيْدَةَ، قَالَ: فُتِحَتْ دِمَشْقُ سَنَةَ أَرْبَعَ عَشْرَةَ. وَرَوَاهُ دُحَيْمٌ، عَنِ الْوَلِيدِ، قَالَ: سَمِعْتُ أَشْيَاخًا يَقُولُونَ: إِنَّ دِمَشْقَ فُتِحَتْ سَنَةَ أَرْبَعَ عَشْرَةَ. وَقَالَ بَعْضُهُمْ: بَلْ كَانَ فَتْحُهَا فِي شَوَّالٍ سَنَةَ أَرْبَعَ عَشْرَةَ. وَقَالَ خَلِيفَةُ: حَاصَرَهُمْ أَبُو عُبَيْدَةَ فِي رَجَبٍ وَشَعْبَانَ وَرَمَضَانَ وَشَوَّالٍ، وَتَمَّ الصُّلْحُ فِي ذِي الْقِعْدَةِ. وَقَالَ الْأُمَوِيُّ فِي " مُغَازِيهِ ": كَانَتْ وَقْعَةُ أَجْنَادِينَ فِي جُمَادَى الْأُولَى، وَوَقْعَةُ فِحْلٍ فِي ذِي الْقِعْدَةِ مِنْ سَنَةِ ثَلَاثَ عَشْرَةَ. يَعْنِي: وَوَقْعَةُ دِمَشْقَ سَنَةَ أَرْبَعَ عَشْرَةَ. وَقَالَ دُحَيْمٌ عَنِ الْوَلِيدِ: حَدَّثَنِي الْأُمَوِيُّ أَنَّ وَقْعَةَ فِحْلٍ وَأَجْنَادِينَ كَانَتْ فِي خِلَافَةِ أَبِي بَكْرٍ، ثُمَّ مَضَى الْمُسْلِمُونَ إِلَى دِمَشْقَ، فَنَزَلُوا عَلَيْهَا فِي رَجَبٍ سَنَةَ ثَلَاثَ عَشْرَةَ. يَعْنِي فَفَتَحُوهَا فِي سَنَةِ أَرْبَعَ عَشْرَةَ. وَكَانَتِ الْيَرْمُوكُ سَنَةَ خَمْسَ عَشْرَةَ، وَقَدِمَ عُمَرُ إِلَى بَيْتِ الْمَقْدِسِ سَنَةَ سِتَّ عَشْرَةَ.

    ✧ In the year fourteen, Damascus was conquered. It is said that the conquest of Damascus took place in the year thirteen, but Sayf specified what the majority specified, namely that it was conquered in the middle of Rajab of the year fourteen. Likewise, al-Ḥāfiẓ Ibn ʿAsākir narrated it from him on the authority of Yazīd b. ʿUbaydah, who said: Damascus was conquered in the year fourteen. Duḥaym narrated it from al-Walīd, who said: I heard elders saying that Damascus was conquered in the year fourteen. Some of them said: Rather, its conquest was in Shawwāl of the year fourteen. Khalīfah said: Abū ʿUbaydah besieged them in Rajab, Shaʿbān, Ramaḍān, and Shawwāl, and the peace agreement was completed in Dhū al-Qiʿdah. Al-Umawī said in his Maghāzī: The Battle of Ajnādayn was in Jumādā al-Ūlā, and the Battle of Fiḥl was in Dhū al-Qiʿdah of the year thirteen, meaning that the Battle of Damascus was in the year fourteen. Duḥaym said from al-Walīd: Al-Umawī narrated to me that the Battle of Fiḥl and Ajnādayn was during the caliphate of Abū Bakr. Then the Muslims proceeded to Damascus and encamped before it in Rajab of the year thirteen, meaning that they conquered it in the year fourteen. Al-Yarmūk was in the year fifteen, and ʿUmar came to Jerusalem in the year sixteen.

72. Tarikh (al-Tabari) 1869No grade recorded

    فَتَحِ دِمَشْقَ  . وَلَمَّا هَزَمَ اللَّهُ أَهْلَ الْيَرْمُوكِ اسْتَخْلَفَ أَبُو عُبَيْدَةَ عَلَى الْيَرْمُوكِ بَشِيرَ بْنَ كَعْبٍ الْحِمْيَرِيَّ، وَسَارَ حَتَّى نَزَلَ بِالصُّفَّرِ وَهُوَ عَازِمٌ عَلَى حِصَارِ دِمَشْقَ إِذْ أَتَاهُ الْخَبَرُ بِقُدُومِ مَدَدٍ لَهُمْ مِنْ حِمْصَ، وَجَاءَهُ الْخَبَرُ بِأَنَّهُ قَدِ اجْتَمَعَ طَائِفَةٌ كَبِيرَةٌ مِنَ الرُّومِ بِفِحْلٍ مِنْ أَرْضِ فِلَسْطِينَ، وَهُوَ لَا يَدْرِي بِأَيِّ الْأَمْرَيْنِ يَبْدَأُ، فَكَتَبَ إِلَى عُمَرَ فِي ذَلِكَ، فَجَاءَ الْجَوَابُ أَنِ ابْدَأْ بِدِمَشْقَ فَإِنَّهَا حِصْنُ الشَّامِ وَبَيْتُ مَمْلَكَتِهِمْ، فَانْهَدْ لَهَا وَاشْغَلُوا عَنْكُمْ أَهْلَ فِحْلٍ بِخُيُولٍ تَكُونُ تِلْقَاءَهُمْ، فَإِنْ فَتَحَهَا اللَّهُ قَبْلَ دِمَشْقَ فَذَلِكَ الَّذِي نُحِبُّ، وَإِنْ فُتِحَتْ دِمَشْقُ قَبْلَهَا فَسِرْ أَنْتَ وَمَنْ مَعَكَ وَاسْتَخْلِفْ عَلَى دِمَشْقَ، فَإِذَا فَتَحَ اللَّهُ عَلَيْكُمْ فِحْلًا فَسِرْ أَنْتَ وَخَالِدٌ إِلَى حِمْصَ وَاتْرُكْ عَمْرًا وَشُرَحْبِيلَ عَلَى الْأُرْدُنِّ وَفِلَسْطِينَ. قَالَ: فَسَرَّحَ أَبُو عُبَيْدَةَ إِلَى فِحْلٍ عَشَرَةَ أُمَرَاءَ، مَعَ كُلِّ أَمِيرٍ خَمْسَةُ أُمَرَاءَ، وَعَلَى الْجَمِيعِ عُمَارَةُ بْنُ مَخْشِيٍّ، صَحَابِيٌّ، فَسَارُوا مِنْ مَرْجِ الصُّفَّرِ إِلَى فِحْلٍ، فَوَجَدُوا الرُّومَ هُنَالِكَ قَرِيبًا مِنْ ثَمَانِينَ أَلْفًا، وَقَدْ أَرْسَلُوا الْمِيَاهَ حَوْلَهُمْ حَتَّى أَرْدَغَتِ الْأَرْضُ، فَسَمَّوْا ذَلِكَ الْمَوْضِعَ الرَّدْغَةَ، وَفَتَحَهَا اللَّهُ عَلَى الْمُسْلِمِينَ، فَكَانَتْ أَوَّلَ حِصْنٍ فُتِحَ قَبِلَ دِمَشْقَ، وَبَعَثَ أَبُو عُبَيْدَةَ جَيْشًا يَكُونُ بَيْنَ دِمَشْقَ وَبَيْنَ فِلَسْطِينَ، وَبَعَثَ ذَا الْكَلَاعِ فِي جَيْشٍ يَكُونُ بَيْنَ دِمَشْقَ وَبَيْنَ حِمْصَ ; لِيَرُدَّ مَنْ يَرِدُ إِلَيْهِمْ مِنَ الْمَدَدِ مِنْ جِهَةِ هِرَقْلَ، ثُمَّ سَارَ أَبُو عُبَيْدَةَ مِنْ مَرْجِ الصُّفَّرِ قَاصِدًا دِمَشْقَ، وَقَدْ جَعَلَ خَالِدَ بْنَ الْوَلِيدِ فِي الْقَلْبِ، وَرَكِبَ أَبُو عُبَيْدَةَ وَعَمْرُو بْنُ الْعَاصِ فِي الْمُجَنِّبَتَيْنِ، وَعَلَى الْخَيْلِ عِيَاضُ بْنُ غَنْمٍ،، وَعَلَى الرَّجَّالَةِ شُرَحْبِيلُ ابْنُ حَسَنَةَ، فَقَدِمُوا دِمَشْقَ وَعَلَيْهَا نِسْطَاسُ بْنُ نَسْطُورَسَ، فَنَزَلَ خَالِدُ بْنُ الْوَلِيدِ عَلَى الْبَابِ الشَّرْقِيِّ وَإِلَيْهِ بَابُ كَيْسَانَ أَيْضًا، وَنَزَلَ أَبُو عُبَيْدَةَ عَلَى بَابِ الْجَابِيَةِ الْكَبِيرِ، وَنَزَلَ يَزِيدُ بْنُ أَبِي سُفْيَانَ عَلَى بَابِ الْجَابِيَةِ الصَّغِيرِ، وَنَزَلَ عَمْرُو بْنُ الْعَاصِ وَشُرَحْبِيلُ ابْنُ حَسَنَةَ عَلَى بَقِيَّةِ أَبْوَابِ الْبَلَدِ، وَنَصَبُوا الْمَجَانِيقَ وَالدَّبَّابَاتِ وَقَدْ أَرْصَدَ أَبُو عُبَيْدَةَ أَبَا الدَّرْدَاءِ عَلَى جَيْشٍ بِبَرْزَةَ يَكُونُونَ رِدْءًا لَهُ، وَكَذَا الَّذِي بَيْنَهُ وَبَيْنَ حِمْصَ، وَحَاصَرُوهَا حِصَارًا شَدِيدًا سَبْعِينَ لَيْلَةً، وَقِيلَ: أَرْبَعَةَ أَشْهُرٍ. وَقِيلَ: سِتَّةَ أَشْهُرٍ. وَقِيلَ: أَرْبَعَةَ عَشَرَ شَهْرًا. فَاللَّهُ أَعْلَمُ. وَأَهْلُ دِمَشْقَ مُمْتَنِعُونَ مِنْهُمْ غَايَةَ الِامْتِنَاعِ، وَيُرْسِلُونَ إِلَى مَلِكِهِمْ هِرَقْلَ وَهُوَ مُقِيمٌ بِحِمْصَ يَطْلُبُونَ مِنْهُ الْمَدَدَ، فَلَا يُمْكِنُ وُصُولُ الْمَدَدِ إِلَيْهِمْ مِنْ ذِي الْكَلَاعِ الَّذِي قَدْ أَرْصَدَهُ أَبُو عُبَيْدَةَ، ؓ بَيْنَ دِمَشْقَ وَبَيْنَ حِمْصَ - عَنْ دِمَشْقَ لَيْلَةً - فَلَمَّا أَيْقَنَ أَهْلُ دِمَشْقَ أَنَّهُ لَا يَصِلُ إِلَيْهِمْ مَدَدٌ أَبْلَسُوا وَفَشِلُوا وَضَعُفُوا، وَقَوِيَ الْمُسْلِمُونَ وَاشْتَدَّ حِصَارُهُمْ، وَجَاءَ فَصْلُ الشِّتَاءِ وَاشْتَدَّ الْبَرْدُ وَعَسُرَ الْحَالُ وَعَسُرَ الْقِتَالُ، فَقَدَّرَ اللَّهُ الْكَبِيرُ الْمُتَعَالِي، ذُو الْعِزَّةِ وَالْجَلَالِ، أَنْ وُلِدَ لِبِطْرِيقِ دِمَشْقَ مَوْلُودٌ فِي تِلْكَ اللَّيَالِي، فَصَنَعَ لَهُمْ طَعَامًا وَسَقَاهُمْ بَعْدَهُ شَرَابًا، وَبَاتُوا عِنْدَهُ فِي وَلِيمَتِهِ قَدْ أَكَلُوا وَشَرِبُوا وَتَعِبُوا، فَنَامُوا عَنْ مَوَاقِفِهِمْ، وَاشْتَغَلُوا عَنْ أَمَاكِنِهِمْ، وَفَطِنَ لِذَلِكَ أَمِيرُ الْحَرْبِ خَالِدُ بْنُ الْوَلِيدِ، فَإِنَّهُ كَانَ لَا يَنَامُ، وَلَا يَتْرُكُ أَحَدًا يَنَامُ، بَلْ مُرَاصِدٌ لَهُمْ لَيْلًا وَنَهَارًا، وَلَهُ عُيُونٌ وَقُصَّادٌ يَرْفَعُونَ إِلَيْهِ أَحْوَالَ الْمُقَاتِلَةِ صَبَاحًا وَمَسَاءً، فَلَمَّا رَأَى خَمْدَةَ تِلْكَ اللَّيْلَةِ، وَأَنَّهُ لَا يُقَاتِلُ عَلَى السُّورِ أَحَدٌ، كَانَ قَدْ أَعَدَّ سَلَالِيمَ مِنْ حِبَالٍ، فَجَاءَ هُوَ وَأَصْحَابُهُ مِنَ الصَّنَادِيدِ الْأَبْطَالِ، مِثْلَ الْقَعْقَاعِ بْنِ عَمْرٍو وَمَذْعُورِ بْنِ عَدِيٍّ، وَقَدْ أَحْضَرَ جَيْشَهُ عِنْدَ الْبَابِ، وَقَالَ لَهُمْ: إِذَا سَمِعْتُمْ تَكْبِيرَنَا فَوْقَ السُّورِ فَارْقَوْا إِلَيْنَا. ثُمَّ نَهَدَ هُوَ وَأَصْحَابُهُ فَقَطَعُوا الْخَنْدَقَ سِبَاحَةً بِقِرَبٍ فِي أَعْنَاقِهِمْ، ثُمَّ نَصَبُوا تِلْكَ السَّلَالِمَ وَأَثْبَتُوا أَعَالِيهَا بِالشُّرُفَاتِ، وَأَكَّدُوا أَسَافِلَهَا خَارِجَ الْخَنْدَقِ، وَصَعِدُوا فِيهَا، فَلَمَّا اسْتَوَوْا عَلَى السُّورِ رَفَعُوا أَصْوَاتَهُمْ بِالتَّكْبِيرِ، وَجَاءَ الْمُسْلِمُونَ فَصَعِدُوا فِي تِلْكَ السَّلَالِمِ وَانْحَدَرَ خَالِدٌ وَأَصْحَابُهُ الشُّجْعَانُ مِنَ السُّورِ إِلَى الْبَوَّابِينَ فَقَتَلُوهُمْ، وَقَطَعَ خَالِدٌ وَأَصْحَابُهُ أَغَالِيقَ الْبَابِ بِالسُّيُوفِ وَفَتَحُوا الْبَابَ، فَدَخَلَ الْجَيْشُ الْخَالِدِيُّ مِنَ الْبَابِ الشَّرْقِيِّ، وَلَمَّا سَمِعَ أَهْلُ الْبَلَدِ التَّكْبِيرَ ثَارُوا، وَذَهَبَ كُلُّ فَرِيقٍ إِلَى أَمَاكِنِهِمْ مِنَ السُّورِ، لَا يَدْرُونَ مَا الْخَبَرُ، فَجَعَلَ كُلَّمَا قَدِمَ أَحَدٌ مِنْ أَصْحَابِ الْبَابِ الشَّرْقِيِّ قَتَلَهُ أَصْحَابُ خَالِدٍ

    ✧ The conquest of Damascus. When God defeated the people of al-Yarmūk, Abū ʿUbaydah appointed Bashīr b. Kaʿb al-Ḥimyarī as his deputy over al-Yarmūk and marched until he encamped at al-Ṣuffar, determined to lay siege to Damascus, when news reached him of the arrival of reinforcements for them from Ḥimṣ, and news also came to him that a large party of the Byzantines had gathered at Fiḥl in the land of Palestine. He did not know which of the two matters to begin with, so he wrote to ʿUmar about that. The reply came: “Begin with Damascus, for it is the fortress of Syria and the seat of their kingdom. Advance against it, and keep the people of Fiḥl occupied away from you with cavalry that will be facing them. If God opens it before Damascus, that is what we desire; but if Damascus is opened before it, then march you and those with you, appoint a deputy over Damascus, and when God grants you victory over Fiḥl, march you and Khālid to Ḥimṣ, and leave ʿAmr and Shuraḥbīl over the Jordan and Palestine.” He said: So Abū ʿUbaydah sent ten commanders to Fiḥl, with five commanders under each commander, and over them all ʿUmārah b. Makhshī, a Companion. They marched from Marj al-Ṣuffar to Fiḥl and found the Byzantines there, close to eighty thousand, and they had released the waters around them until the ground became muddy, so they called that place al-Radghah. God granted it to the Muslims, and it was the first fortress to be opened before Damascus. Abū ʿUbaydah sent an army to be between Damascus and Palestine, and he sent Dhū al-Kalāʿ with an army to be between Damascus and Ḥimṣ, to repel any reinforcements that might come to them from the direction of Heraclius. Then Abū ʿUbaydah marched from Marj al-Ṣuffar heading for Damascus. He placed Khālid b. al-Walīd in the center, Abū ʿUbaydah and ʿAmr b. al-ʿĀṣ rode on the two wings, ʿIyāḍ b. Ghanm was over the cavalry, and Shuraḥbīl b. Ḥasanah over the infantry. They arrived at Damascus, over which was Nisṭās b. Nasṭūras. Khālid b. al-Walīd encamped at the Eastern Gate, and to him also belonged the Gate of Kaysān. Abū ʿUbaydah encamped at the great Jābiyah Gate, Yazīd b. Abī Sufyān encamped at the small Jābiyah Gate, and ʿAmr b. al-ʿĀṣ and Shuraḥbīl b. Ḥasanah encamped at the remaining gates of the city. They set up mangonels and siege towers. Abū ʿUbaydah had stationed Abū al-Dardāʾ over an army at Barzah to be a support for him, and likewise the one between him and Ḥimṣ. They besieged it with a severe siege for seventy nights. It is said: four months. It is said: six months. It is said: fourteen months. God knows best. The people of Damascus resisted them with the utmost resistance, and they sent to their king Heraclius, who was staying in Ḥimṣ, seeking reinforcements from him, but reinforcements could not reach them because of Dhū al-Kalāʿ, whom Abū ʿUbaydah ؓ had stationed between Damascus and Ḥimṣ, one night’s distance from Damascus. When the people of Damascus became certain that no reinforcements would reach them, they despaired, lost heart, and weakened, while the Muslims grew stronger and their siege intensified. The winter season came, the cold became severe, the situation became difficult, and fighting became hard. Then God, the Great, the Most High, Possessor of might and majesty, decreed that a son was born to the patrician of Damascus in those nights. He prepared food for them and gave them drink after it, and they spent the night at his banquet having eaten, drunk, and become weary, so they slept away from their posts and neglected their positions. The commander of war, Khālid b. al-Walīd, noticed that, for he did not sleep, nor did he let anyone sleep; rather, he was watching them night and day, and he had spies and informants who reported to him the conditions of the fighters morning and evening. When he saw the stillness of that night and that no one was fighting on the wall, he had prepared ladders of ropes, and he and his companions, the mighty heroes, such as al-Qaʿqāʿ b. ʿAmr and Madhʿūr b. ʿAdī, came. He had brought his army to the gate and said to them: “When you hear our takbīr above the wall, climb up to us.” Then he and his companions advanced, crossed the moat by swimming with water skins around their necks, set up those ladders, secured their tops to the battlements, and fastened their bottoms outside the moat. They climbed up, and when they stood on the wall, they raised their voices with the takbīr. The Muslims came and climbed those ladders. Khālid and his brave companions descended from the wall to the gatekeepers and killed them. Khālid and his companions cut the locks of the gate with their swords and opened the gate, and the Khālidite army entered through the Eastern Gate. When the people of the city heard the takbīr, they were alarmed, and each group went to their positions on the wall, not knowing what the news was. Every time someone from the Eastern Gate came, Khālid’s companions killed him.

73. Tarikh (al-Tabari) 1870No grade recorded

    وَدَخَلَ خَالِدٌ الْبَلْدَةَ عَنْوَةً، فَالْتَقَى خَالِدٌ وَالْقُوَّادُ فِي وَسَطِهَا، هَذَا قَتْلًا وَنَهْبًا، وَهَذَا صَفْحًا وَتَسْكِينًا، فَأَجْرَوْا نَاحِيَةَ خَالِدٍ مَجْرَى الصُّلْحِ وَقَدْ كَانَ الْمُسْلِمُونَ دَعَوْهُمْ إِلَى الْمُشَاطَرَةِ فَيَأْبَوْنَ عَلَيْهِمْ - فَلَمَّا دَعَوْهُمْ إِلَى ذَلِكَ أَجَابُوهُمْ، وَلَمْ يَعْلَمْ بَقِيَّةُ الصَّحَابَةِ مَا صَنَعَ خَالِدٌ، وَدَخَلَ الْمُسْلِمُونَ مِنْ كُلِّ جَانِبٍ وَبَابٍ، فَوَجَدُوا خَالِدًا وَهُوَ يَقْتُلُ مَنْ وَجَدَهُ، فَقَالُوا لَهُ: إِنَّا قَدْ أَمَّنَّاهُمْ. فَقَالَ: إِنِّي فَتَحْتُهَا عَنْوَةً. وَالْتَقَتَ الْأُمَرَاءُ فِي وَسَطِ الْبَلَدِ عِنْدَ كَنِيسَةِ الْمِقْسِلَّاطِ بِالْقُرْبِ مِنْ دَرْبِ الرَّيْحَانِ الْيَوْمَ. هَكَذَا ذَكَرَهُ سَيْفُ بْنُ عُمَرَ وَغَيْرُهُ، وَهُوَ الْمَشْهُورُ أَنَّ خَالِدًا فَتَحَ الْبَابَ قَسْرًا. وَقَالَ آخَرُونَ: بَلِ الَّذِي فَتَحَهَا عَنْوَةً أَبُو عُبَيْدَةَ، وَقِيلَ: يَزِيدُ بْنُ أَبِي سُفْيَانَ، وَخَالِدٌ صَالَحَ أَهْلَ الْبَلَدِ. فَعَكَسُوا الْمَشْهُورَ الْمَعْرُوفَ. وَاللَّهُ أَعْلَمُ. وَقَدِ اخْتَلَفَ الصَّحَابَةُ، فَقَالَ قَائِلُونَ: هِيَ صُلْحٌ. يَعْنِي عَلَى مَا صَالَحَهُمُ الْأَمِيرُ فِي نَفْسِ الْأَمْرِ، وَهُوَ أَبُو عُبَيْدَةَ. وَقَالَ آخَرُونَ: بَلْ هِيَ عَنْوَةٌ. لِأَنَّ خَالِدًا افْتَتَحَهَا بِالسَّيْفِ أَوَّلًا كَمَا ذَكَرْنَا، فَلَمَّا أَحَسُّوا بِذَلِكَ ذَهَبُوا إِلَى بَقِيَّةِ الْأُمَرَاءِ، وَمِنْهُمْ أَبُو عُبَيْدَةَ فَصَالَحُوهُمْ، فَاتَّفَقُوا فِيمَا بَيْنَهُمْ عَلَى أَنْ جَعَلُوا نِصْفَهَا صُلْحًا وَنِصْفَهَا عَنْوَةً، فَمَلَكَ أَهْلُهَا نِصْفَ مَا كَانَ بِأَيْدِيهِمْ وَأُقِرُّوا عَلَيْهِ، وَاسْتَقَرَّتْ يَدُ الصَّحَابَةِ عَلَى النِّصْفِ. وَيُقَوِّي هَذَا مَا ذَكَرَهُ سَيْفُ بْنُ عُمَرَ مِنْ أَنَّ الصَّحَابَةَ كَانُوا يَطْلُبُونَ إِلَيْهِمْ أَنْ يُصَالِحُوهُمْ عَلَى الْمُشَاطَرَةِ فَيَأْبَوْنَ، فَلَمَّا أَحَسُّوا بِالْيَأْسِ أَنَابُوا إِلَى مَا كَانَتِ الصَّحَابَةُ دَعَوْهُمْ إِلَيْهِ فَبَادَرُوا إِلَى إِجَابَتِهِمْ. وَلَمْ يَعْلَمِ الصَّحَابَةُ بِمَا كَانَ مِنْ خَالِدٍ إِلَيْهِمْ. وَاللَّهُ أَعْلَمُ. وَلِهَذَا أَخَذَ الصَّحَابَةُ نِصْفَ الْكَنِيسَةِ الْعُظْمَى الَّتِي كَانَتْ بِدِمَشْقَ، وَتُعْرَفُ بِكَنِيسَةِ يُوحَنَّا، فَاتَّخَذُوا الْجَانِبَ الشَّرْقِيَّ مِنْهَا مَسْجِدًا، وَأَبْقَوْا لَهُمُ النِّصْفَ الْغَرْبِيَّ كَنِيسَةً، وَقَدْ أَبْقَوْا لَهُمْ مَعَ ذَلِكَ أَرْبَعَ عَشْرَةَ كَنِيسَةً أُخْرَى مَعَ نِصْفِ الْكَنِيسَةِ الْمَعْرُوفَةِ بِيُوحَنَّا، وَالَّتِي هِيَ جَامِعُ دِمَشْقَ الْيَوْمَ، وَقَدْ كَتَبَ لَهُمْ بِذَلِكَ خَالِدُ بْنُ الْوَلِيدِ كِتَابًا، وَكَتَبَ فِيهِ شَهَادَتَهُ أَبُو عُبَيْدَةَ وَعَمْرُو بْنُ الْعَاصِ وَيَزِيدُ وَشُرَحْبِيلُ ; إِحْدَاهَا كَنِيسَةُ الْمِقْسِلَّاطِ الَّتِي اجْتَمَعَ عِنْدَهَا أُمَرَاءُ الصَّحَابَةِ، وَكَانَتْ مَبْنِيَّةً عَلَى ظَهْرِ السُّوقِ الْكَبِيرِ، وَهَذِهِ الْقَنَاطِرُ الْمُشَاهَدَةُ فِي سُوقِ الصَّابُونِيِّينَ مِنْ بَقِيَّةِ الْقَنَاطِرِ الَّتِي كَانَتْ تَحْتَهَا، ثُمَّ بَادَتْ فِيمَا بَعْدُ، وَأُخِذَتْ حِجَارَتُهَا فِي الْعِمَارَاتِ. الثَّانِيَةُ: كَنِيسَةٌ كَانَتْ فِي رَأْسِ دَرْبِ الْقُرَشِيِّينَ، وَكَانَتْ صَغِيرَةً. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَبَعْضُهَا بَاقٍ إِلَى الْيَوْمِ، وَقَدْ تَشَعَّثَتْ. الثَّالِثَةُ: كَانَتْ بِدَارِ الْبِطِّيخِ الْعَتِيقَةِ. قُلْتُ: وَهِيَ دَاخِلُ الْبَلَدِ بِقُرْبِ الْكُوشَكِ، وَأَظُنُّهَا هِيَ الْمَسْجِدُ الَّذِي قِبَلَ هَذَا الْمَكَانِ الْمَذْكُورِ، فَإِنَّهَا خَرِبَتْ مِنْ دَهْرٍ. وَاللَّهُ أَعْلَمُ. الرَّابِعَةُ: كَانَتْ بِدَرْبِ بَنِي نَصْرٍ بَيْنَ دَرْبِ الْحَبَّالِينَ وَدَرْبِ التَّمِيمِيِّ. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَقَدْ أَدْرَكْتُ بَعْضَ بُنْيَانِهَا، وَقَدْ خَرِبَ أَكْثَرُهَا. الْخَامِسَةُ: كَنِيسَةُ بُولِصَ. قَالَ ابْنُ عَسَاكِرَ: وَكَانَتْ غَرْبِيَّ الْقَيْسَارِيَّةِ الْفَخْرِيَّةِ، وَقَدْ أَدْرَكْتُ مِنْ بُنْيَانِهَا بَعْضَ أَسَاسِ الْحَنْيَةِ. السَّادِسَةُ: كَانَتْ فِي مَوْضِعِ دَارِ الْوَكَالَةِ، وَتُعَرَفُ الْيَوْمَ بِكَنِيسَةِ الْقَلَانِسِيِّينَ. قُلْتُ: وَالْقَلَانِسِيِّينَ هِيَ الْخَوَّاصِينَ الْيَوْمَ. السَّابِعَةُ: الَّتِي بِدَرْبِ السَّقِيلِ الْيَوْمَ، وَتُعْرَفُ بِكَنِيسَةِ حُمَيْدِ بْنِ دُرَّةَ سَابِقًا ; لِأَنَّ هَذَا الدَّرْبَ كَانَ إِقْطَاعًا لَهُ، وَهُوَ حُمَيْدُ بْنُ عَمْرِو بْنِ مُسَاحِقٍ الْقُرَشِيُّ الْعَامِرِيُّ، وَدُرَّةُ أُمُّهُ، وَهِيَ دُرَّةُ بِنْتُ أَبِي هَاشِمِ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ، فَأَبُوهَا خَالُ مُعَاوِيَةَ. وَكَانَ قَدْ أُقْطِعُ هَذَا الدَّرْبَ فَنُسِبَتْ هَذِهِ الْكَنِيسَةُ إِلَيْهِ، وَكَانَ مُسَلِمًا، وَلَمْ يَبْقَ لَهُمُ الْيَوْمَ سِوَاهَا، وَقَدْ خَرِبَ أَكْثَرُهَا. وَلِلْيَعْقُوبِيَّةِ مِنْهُمْ كَنِيسَةٌ دَاخِلَ بَابِ تُومَا بَيْنَ رَحْبَةِ خَالِدٍ - وَهُوَ خَالِدُ بْنُ أَسِيدِ بْنِ أَبِي الْعِيصِ - وَبَيْنَ دَرْبِ طَلْحَةَ بْنِ عَمْرِو بْنِ مُرَّةَ الْجُهَنِيِّ، وَهِيَ الْكَنِيسَةُ الثَّامِنَةُ، وَكَانَتْ لِلْيَعْقُوبِيِّينِ كَنِيسَةٌ أُخْرَى فِيمَا بَيْنَ السُّوسِيِّ وَسُوقِ عَلِيٍّ. قَالَ ابْنُ عَسَاكِرَ: قَدْ بَقِيَ مِنْ بِنَائِهَا بَعْضُهُ، وَقَدْ خَرِبَتْ مُنْذُ دَهْرٍ. وَهَى الْكَنِيسَةُ التَّاسِعَةُ. وَأَمَّا الْعَاشِرَةُ فَهِيَ الْكَنِيسَةُ الْمُصَلَّبَةُ، قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَهِيَ بَاقِيَةٌ إِلَى الْيَوْمِ بَيْنَ الْبَابِ الشَّرْقِيِّ وَبَابِ تُومَا بِقُرْبِ النَّيْبَطُنِ عِنْدَ السُّورِ. وَالنَّاسُ الْيَوْمَ يَقُولُونَ: النَّيْبَطُونُ. قَالَ ابْنُ عَسَاكِرَ: وَقَدْ خَرِبَ أَكْثَرُهَا. هَكَذَا قَالَ، وَقَدْ خَرِبَتْ هَذِهِ الْكَنِيسَةُ وَهُدِمَتْ فِي أَيَّامِ صَلَاحِ الدِّينِ فَاتِحِ الْقُدْسِ بَعْدَ الثَّمَانِينَ وَخَمْسِمِائَةٍ بَعْدِ مَوْتِ الْحَافِظِ ابْنِ عَسَاكِرَ، رَحِمَهُ اللَّهُ. الْحَادِيَةَ عَشْرَةَ: كَنِيسَةُ مَرْيَمَ دَاخِلَ الْبَابِ الشَّرْقِيِّ. قَالَ ابْنُ عَسَاكِرَ: وَهَى مِنْ أَكْبَرِ مَا بَقِيَ بِأَيْدِيهِمْ. قُلْتُ: ثُمَّ خَرِبَتْ بَعْدَ مَوْتِهِ بِدَهْرٍ فِي أَيَّامِ الْمَلِكِ الظَّاهِرِ رُكْنِ الدِّينِ بِيبَرْسَ الْبُنْدِقْدَارِيِّ، عَلَى مَا سَيَأْتِي بَيَانُهُ. الثَّانِيَةَ عَشْرَةَ: كَنِيسَةُ الْيَهُودِ الَّتِي بِأَيْدِيهِمِ الْيَوْمَ فِي حَارَتِهِمْ، وَمَحَلُّهَا مَعْرُوفٌ بِالْقُرْبِ مِنَ الْحَيْرِ وَتُسَمِّيهِ النَّاسُ الْيَوْمَ بُسْتَانَ الْقِطِّ، وَكَانَتْ لَهُمْ كَنِيسَةٌ فِي دَرْبِ الْبَلَاغَةِ، لَمْ تَكُنْ دَاخِلَةً فِي الْعَهْدِ، فَهُدِمَتْ فِيمَا بَعْدُ، وَجُعِلَ مَكَانَهَا الْمَسْجِدُ الْمَعْرُوفُ بِمَسْجِدِ ابْنَ الشَّهْرُزُورِيِّ، وَالنَّاسُ الْيَوْمَ يَقُولُونَ: دَرْبُ الشَّاذُورِيِّ. قُلْتُ: وَقَدْ أُخْرِبَتْ لَهُمْ كَنِيسَةٌ كَانُوا قَدْ أَحْدَثُوهَا لَمْ يَذْكُرْهَا أَحَدٌ مِنْ عُلَمَاءِ التَّارِيخِ، لَا ابْنُ عَسَاكِرَ وَلَا غَيْرُهُ، وَكَانَ إِخْرَابُهَا فِي حُدُودِ سَنَةِ سَبْعَ عَشْرَةَ وَسَبْعِمِائَةٍ، وَلَمْ يَتَعَرَّضِ الْحَافِظُ ابْنُ عَسَاكِرَ لِذِكْرِ كَنِيسَةِ السَّامِرَةِ بِمَرَّةٍ. ثُمَّ قَالَ ابْنُ عَسَاكِرَ: وَمِمَّا أَحْدَثَ - يَعْنِي النَّصَارَى - كَنِيسَةً بَنَاهَا أَبُو جَعْفَرٍ الْمَنْصُورُ لِبَنِي قُطَيْطَا فِي الْفَوْرَنْقِ عِنْدَ قَنَاةِ صَالِحٍ قَرِيبًا مِنْ دَارِ بَهَادُرْآصَ الْيَوْمَ، وَقَدْ أُخْرِبَتْ فِيمَا بَعْدُ، وَجُعِلَتْ مَسْجِدًا يُعَرَفُ بِمَسْجِدِ الْجَيْنِيقِ، وَهُوَ مَسْجِدُ أَبِي الْيَمَنِ. قَالَ: وَمِمَّا أُحْدِثَ كَنِيسَتَا الْعُبَّادِ ; إِحْدَاهُمَا عِنْدَ دَارِ ابْنِ الْمَاشَكِيِّ، وَقَدْ جُعِلَتْ مَسْجِدًا، وَالْأُخْرَى الَّتِي فِي رَأْسِ دَرْبِ النَّقَّاشِينَ، وَقَدْ جُعِلَتْ مَسْجِدًا. انْتَهَى مَا ذَكَرَهُ الْحَافِظُ ابْنُ عَسَاكِرَ الدِّمَشْقِيُّ، رَحِمَهُ اللَّهُ.

    ✧ Khālid entered the town by force, and Khālid and the commanders met in its center; this one killing and plundering, and this one pardoning and pacifying. They made Khālid's side run according to the peace agreement, although the Muslims had invited them to a division of property, and they had refused them. When they invited them to that, they answered them, and the rest of the Companions did not know what Khālid had done. The Muslims entered from every side and gate, and they found Khālid killing whoever he found. They said to him: We have granted them security. He said: I conquered it by force. The commanders met in the center of the town at the Church of al-Miqsallāṭ, near Darb al-Rayḥān today. Thus it is mentioned by Sayf b. ʿUmar and others, and it is the well-known account that Khālid opened the gate by force. Others said: Rather, the one who conquered it by force was Abū ʿUbaydah, and it is said: Yazīd b. Abī Sufyān, and Khālid made peace with the people of the town. Thus they reversed the well-known and recognized account. And Allah knows best. The Companions differed. Some said: It is a peace agreement, meaning according to what the commander made peace with them in reality, and that is Abū ʿUbaydah. Others said: Rather, it is by force, because Khālid conquered it with the sword first, as we mentioned. When they sensed that, they went to the rest of the commanders, among them Abū ʿUbaydah, and made peace with them. They agreed among themselves to make half of it a peace agreement and half of it by force. Its people owned half of what was in their hands and were confirmed in it, and the hand of the Companions was established over the half. This is supported by what Sayf b. ʿUmar mentioned, that the Companions were requesting them to make peace on the basis of dividing property, and they refused. When they sensed despair, they returned to what the Companions had invited them to and hastened to answer them. The Companions did not know what Khālid had done to them. And Allah knows best. For this reason the Companions took half of the great church that was in Damascus, known as the Church of John, and they made the eastern side of it a mosque, and they left for them the western half as a church. They left for them, along with that, fourteen other churches besides half of the church known as John, which is the mosque of Damascus today. Khālid b. al-Walīd wrote for them a document to that effect, and Abū ʿUbaydah, ʿAmr b. al-ʿĀṣ, Yazīd, and Shuraḥbīl wrote their testimony in it. One of them is the Church of al-Miqsallāṭ, at which the commanders of the Companions gathered, and it was built over the great market. These arches visible in the soap-makers' market are from the remains of the arches that were beneath it, then they disappeared later, and their stones were taken for buildings. The second: a church at the head of Darb al-Qurashiyyīn, and it was small. Al-Ḥāfiẓ Ibn ʿAsākir said: Part of it remains to this day, and it has become dilapidated. The third: it was in the old Dār al-Biṭṭīkh. I say: It is inside the town near al-Kūshak, and I think it is the mosque that is before this mentioned place, for it has been ruined for a long time. And Allah knows best. The fourth: it was in Darb Banī Naṣr between Darb al-Ḥabbālīn and Darb al-Tamīmī. Al-Ḥāfiẓ Ibn ʿAsākir said: I have seen some of its building, and most of it has been ruined. The fifth: the Church of Paul. Ibn ʿAsākir said: It was west of al-Qaysāriyyah al-Fakhriyyah, and I have seen from its building some of the foundation of the arch. The sixth: it was in the place of Dār al-Wikālah, and it is known today as the Church of al-Qalānisiyyīn. I say: Al-Qalānisiyyīn are the basket-weavers today. The seventh: the one in Darb al-Saqīl today, known previously as the Church of Ḥumayd b. Durrah, because this lane was a fief for him, and he is Ḥumayd b. ʿAmr b. Musāḥiq al-Qurashī al-ʿĀmirī, and Durrah is his mother, and she is Durrah bt. Abī Hāshim b. ʿUtbah b. Rabīʿah; her father was the maternal uncle of Muʿāwiyah. This lane had been assigned as a fief, so this church was attributed to him, and he was a Muslim. Nothing remains for them today except it, and most of it has been ruined. The Jacobites among them have a church inside Bāb Tūmā between Raḥbat Khālid—who is Khālid b. Asīd b. Abī al-ʿĪṣ—and Darb Ṭalḥah b. ʿAmr b. Murrah al-Juhanī, and it is the eighth church. The Jacobites had another church between al-Sūsī and Sūq ʿAlī. Ibn ʿAsākir said: Some of its building remains, and it has been ruined for a long time. It is the ninth church. As for the tenth, it is the Church of the Cross. Al-Ḥāfiẓ Ibn ʿAsākir said: It remains to this day between the East Gate and Bāb Tūmā, near al-Naybaṭun by the wall. People today say al-Naybaṭūn. Ibn ʿAsākir said: Most of it has been ruined. Thus he said, and this church was ruined and demolished in the days of Ṣalāḥ al-Dīn, the conqueror of Jerusalem, after the eighties and five hundred, after the death of al-Ḥāfiẓ Ibn ʿAsākir, may Allah have mercy on him. The eleventh: the Church of Mary inside the East Gate. Ibn ʿAsākir said: It is among the largest of what remains in their hands. I say: Then it was ruined after his death by a long time, in the days of al-Malik al-Ẓāhir Rukn al-Dīn Baybars al-Bunduqdārī, as will be explained. The twelfth: the Church of the Jews, which is in their hands today in their quarter, and its location is known near al-Ḥayr, and people today call it Bustān al-Qiṭṭ. They had a church in Darb al-Balāghah that was not included in the covenant, so it was demolished later, and its place was made the mosque known as the Mosque of Ibn al-Shahrazūrī, and people today say Darb al-Shādhūrī. I say: A church was ruined for them that they had newly built, which none of the scholars of history mentioned, neither Ibn ʿAsākir nor others, and its ruination was around the year seven hundred seventeen. Al-Ḥāfiẓ Ibn ʿAsākir did not mention the Church of the Samaritans at all. Then Ibn ʿAsākir said: Among what was newly built—meaning by the Christians—is a church built by Abū Jaʿfar al-Manṣūr for Banū Quṭayṭā in al-Fawranq at Qanāt Ṣāliḥ, near Dār Bahādur Āṣ today, and it was ruined later and made into a mosque known as the Mosque of al-Jaynīq, which is the Mosque of Abū al-Yaman. He said: Among what was newly built are the two churches of the monks; one of them is at Dār Ibn al-Māshakī, and it has been made a mosque, and the other is at the head of Darb al-Naqqāshīn, and it has been made a mosque. End of what al-Ḥāfiẓ Ibn ʿAsākir al-Dimashqī, may Allah have mercy on him, mentioned.

74. Tarikh (al-Tabari) 1871No grade recorded

    دِمَشْقُ ; هَلْ فُتِحَتْ صُلْحًا أَوْ عَنْوَةً  . وَاخْتَلَفَ الْعُلَمَاءُ فِي دِمَشْقَ ; هَلْ فُتِحَتْ صُلْحًا أَوْ عَنْوَةً ؟ فَأَكْثَرُ الْعُلَمَاءِ عَلَى أَنَّهُ اسْتَقَرَّ أَمْرُهَا عَلَى الصُّلْحِ ; لِأَنَّهُمْ شَكُّوا فِي الْمُتَقَدِّمِ عَلَى الْآخَرِ ; أَفُتِحَتْ عَنْوَةً ثُمَّ عَدَلَ الرُّومُ إِلَى الْمُصَالَحَةِ، أَوْ فُتِحَتْ صُلْحًا وَاتَّفَقَ الِاسْتِيلَاءُ مِنَ الْجَانِبِ الْآخَرِ قَسْرًا ؟ فَلَمَّا شَكُّوا فِي ذَلِكَ جَعَلُوهَا صُلْحًا احْتِيَاطًا. وَقِيلَ: بَلْ جُعِلَ نِصْفُهَا صُلْحًا وَنِصْفُهَا عَنْوَةً. وَهَذَا الْقَوْلُ قَدْ يَظْهَرُ مِنْ صُنْعِ الصَّحَابَةِ فِي الْكَنِيسَةِ الْعُظْمَى الَّتِي كَانَتْ أَكْبَرَ مَعَابِدِهِمْ، حِينَ أَخَذُوا نِصْفَهَا وَتَرَكُوا لَهُمْ نَصْفَهَا. وَاللَّهُ أَعْلَمُ. الخلاف فيمن كتب كتاب الصلح ثُمَّ قِيلَ: إِنَّ أَبَا عُبَيْدَةَ هُوَ الَّذِي كَتَبَ لَهُمْ كِتَابَ الصُّلْحِ، وَهَذَا هُوَ الْأَنْسَبُ وَالْأَشْهَرُ، فَإِنَّ خَالِدًا كَانَ قَدْ عُزِلَ عَنِ الْإِمْرَةِ. وَقِيلَ: بَلِ الَّذِي كَتَبَ لَهُمُ الصُّلْحَ خَالِدُ بْنُ الْوَلِيدِ، وَلَكِنْ أَقَرَّهُ عَلَى ذَلِكَ أَبُو عُبَيْدَةَ. فَاللَّهُ أَعْلَمُ. وَذَكَرَ أَبُو حُذَيْفَةَ إِسْحَاقُ بْنُ بِشْرٍ أَنَّ الصِّدِّيقَ تُوُفِّيَ قَبْلَ فَتْحِ دِمَشْقَ، وَأَنَّ عُمَرَ كَتَبَ إِلَى أَبِي عُبَيْدَةَ يُعَزِّيهِ وَالْمُسْلِمِينَ فِي الصِّدِّيقِ، وَأَنَّهُ قَدِ اسْتَنَابَهُ عَلَى مَنْ بِالشَّامِ، وَأَمَرَهُ أَنْ يَسْتَشِيرَ خَالِدًا فِي الْحَرْبِ، فَلَمَّا وَصَلَ الْكِتَابُ إِلَى أَبِي عُبَيْدَةَ كَتَمَهُ مِنْ خَالِدٍ حَتَّى فُتِحَتْ دِمَشْقُ بِنَحْوٍ مِنْ عِشْرِينَ لَيْلَةً، فَقَالَ لَهُ خَالِدٌ: يَرْحَمُكَ اللَّهُ، مَا مَنَعَكَ أَنْ تُعْلِمَنِي حِينَ جَاءَكَ ؟ فَقَالَ: إِنِّي كَرِهْتُ أَنْ أَكْسِرَ عَلَيْكَ حَرْبَكَ، وَمَا سُلْطَانُ الدُّنْيَا أُرِيدُ، وَلَا لِلدُّنْيَا أَعْمَلُ، وَمَا تَرَى سَيَصِيرُ إِلَى زَوَالٍ وَانْقِطَاعٍ، وَإِنَّمَا نَحْنُ إِخْوَانٌ، وَمَا يَضُرُّ الرَّجُلَ أَنْ يَلِيَهُ أَخُوهُ فِي دِينِهِ وَلَا دُنْيَاهُ. وَمِنْ أَعْجَبِ مَا يُذْكَرُ هَا هُنَا مَا رَوَاهُ يَعْقُوبُ بْنُ سُفْيَانَ الْفَسَوِيُّ، بسنده عن أَبي عُثْمَانَ الصَّنْعَانِيُّ شَرَاحِيلُ بْنُ مَرْثَدٍ، قَالَ: بَعَثَ أَبُو بَكْرٍ خَالِدَ بْنَ الْوَلِيدِ إِلَى أَهْلِ الْيَمَامَةِ، وَبَعَثَ يَزِيدَ بْنَ أَبِي سُفْيَانَ إِلَى الشَّامِ. فَذَكَرَ الرَّاوِي قِتَالَ خَالِدٍ لِأَهْلِ الْيَمَامَةِ إِلَى أَنْ قَالَ: وَمَاتَ أَبُو بَكْرٍ وَاسْتَخْلَفَ عُمَرَ، فَبَعَثَ أَبَا عُبَيْدَةَ إِلَى الشَّامِ فَقَدِمَ دِمَشْقَ فَاسْتَمَدَّ أَبُو عُبَيْدَةَ عُمَرَ، فَكَتَبَ عُمَرُ إِلَى خَالِدِ بْنِ الْوَلِيدِ أَنْ يَسِيرَ إِلَى أَبِي عُبَيْدَةَ بِالشَّامِ فَذَكَرَ مَسِيرَ خَالِدٍ مِنَ الْعِرَاقِ إِلَى الشَّامِ كَمَا تَقَدَّمَ. وَهَذَا غَرِيبٌ جِدًّا، فَإِنَّ الَّذِي لَا يُشَكُّ فِيهِ أَنَّ الصِّدِّيقَ هُوَ الَّذِي بَعَثَ أَبَا عُبَيْدَةَ وَغَيْرَهُ مِنَ الْأُمَرَاءِ إِلَى الشَّامِ، وَهُوَ الَّذِي كَتَبَ إِلَى خَالِدِ بْنِ الْوَلِيدِ أَنْ يَقَدَمَ مِنَ الْعِرَاقِ إِلَى الشَّامِ لِيَكُونَ مَدَدًا لِمَنْ بِهِ وَأَمِيرًا عَلَيْهِمْ، فَفَتَحَ اللَّهُ تَعَالَى عَلَيْهِ وَعَلَى يَدَيْهِ جَمِيعَ الشَّامِ. وعَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرِ بْنِ نُفَيْرٍ، أَنَّ الْمُسْلِمِينَ لَمَّا افْتَتَحُوا مَدِينَةَ دِمَشْقَ بَعَثُوا أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ وَافِدًا إِلَى أَبِي بَكْرٍ بَشِيرًا بِالْفَتْحِ، فَقَدِمَ الْمَدِينَةَ فَوَجَدَ أَبَا بَكْرٍ قَدْ تُوُفِّيَ، وَاسْتَخْلَفَ عُمَرَ بْنَ الْخِطَابِ، فَأَعْظَمَ أَنْ يَتَأَمَّرَ أَحَدٌ مِنَ الصَّحَابَةِ عَلَيْهِ، فَوَلَّاهُ جَمَاعَةَ النَّاسِ فَقَدِمَ عَلَيْهِمْ فَقَالُوا: مَرْحَبًا بِمَنْ بَعَثْنَاهُ بَرِيدًا فَقَدِمَ عَلَيْنَا أَمِيرًا. فائدة فقهية عَنْ عُقْبَةَ بْنِ عَامِرٍ، أَنَّهُ بَعَثَهُ أَبُو عُبَيْدَةَ بَرِيدًا بِفَتْحِ دِمَشْقَ. قَالَ: فَقَدِمْتُ عَلَى عُمَرَ يَوْمَ الْجُمُعَةِ فَقَالَ لِي: مُنْذُ كَمْ لَمْ تَنْزِعْ خُفَّيْكَ ؟ فَقُلْتُ: مِنْ يَوْمِ الْجُمُعَةِ وَهَذَا يَوْمُ الْجُمُعَةِ. فَقَالَ: أَصَبْتَ السُّنَّةَ. قَالَ اللَّيْثُ: وَبِهِ نَأْخُذُ. يَعْنِي أَنَّ الْمَسْحَ عَلَى الْخُفَّيْنِ لِلْمُسَافِرِ لَا يَتَأَقَّتْ، بَلْ لَهُ أَنْ يَمْسَحَ عَلَيْهِمَا مَا شَاءَ، وَإِلَيْهِ ذَهَبَ الشَّافِعِيُّ فِي الْقَدِيمِ. وَقَدْ رَوَى أَحْمَدُ وَأَبُو دَاوُدَ عَنْ أُبَيِّ بْنِ عُمَارَةَ مَرْفُوعًا مِثْلَ هَذَا، وَالْجُمْهُورُ عَلَى مَا رَوَاهُ مُسْلِمٌ عَنْ عَلِيٍّ فِي تَأْقِيتِ الْمَسْحِ ; لِلْمُسَافِرِ ثَلَاثَةُ أَيَّامٍ وَلَيَالِيهِنَّ، وَلِلْمُقِيمِ يَوْمٌ وَلَيْلَةٌ. وَمِنَ النَّاسِ مَنْ فَصَلَ بَيْنَ الْبَرِيدِ وَمَنْ فِي مَعْنَاهُ وَغَيْرِهِ، فَقَالَ فِي الْأَوَّلِ: لَا يَتَأَقَّتُ. وَفِيمَا عَدَاهُ: يَتَأَقَّتُ ; لِحَدِيثِ عُقْبَةَ وَحَدِيثِ عَلِيٍّ. وَاللَّهُ أَعْلَمُ.

    ✧ Damascus; was it conquered by treaty or by force. The scholars differed concerning Damascus: was it conquered by treaty or by force? Most scholars hold that its affair was settled on treaty, because they were uncertain which occurred first: was it taken by force and then the Byzantines turned to making terms, or was it taken by treaty while the seizure from the other side happened by compulsion? Since they were uncertain about that, they made it a treaty out of caution. It was also said: rather, half of it was made treaty and half by force. This view may appear from what the Companions did in the great church, which was their largest place of worship, when they took half of it and left them half. And Allah knows best. The difference over who wrote the treaty document. Then it was said: Abū ʿUbaydah was the one who wrote the treaty document for them, and this is the most fitting and most famous, for Khālid had been dismissed from command. It was also said: rather, the one who wrote the treaty for them was Khālid b. al-Walīd, but Abū ʿUbaydah ratified it for him. And Allah knows best. Abū Ḥudhayfah Isḥāq b. Bishr mentioned that al-Ṣiddīq died before the conquest of Damascus, and that ʿUmar wrote to Abū ʿUbaydah, consoling him and the Muslims over al-Ṣiddīq, and that he had appointed him deputy over those in Syria, and commanded him to consult Khālid in war. When the letter reached Abū ʿUbaydah, he concealed it from Khālid until Damascus was conquered about twenty nights later. Khālid said to him: May Allah have mercy on you, what prevented you from informing me when it came to you? He said: I disliked breaking your war upon you; I do not desire the authority of this world, nor do I work for this world. What you see will pass to cessation and ending. We are but brothers, and it does not harm a man that his brother should take charge over him in his religion or his world. Among the strangest things mentioned here is what Yaʿqūb b. Sufyān al-Fasawī narrated with his chain from Abū ʿUthmān al-Ṣanʿānī Sharaḥīl b. Marthad, who said: Abū Bakr sent Khālid b. al-Walīd to the people of al-Yamāmah, and sent Yazīd b. Abī Sufyān to Syria. The narrator mentioned Khālid's fighting against the people of al-Yamāmah until he said: Abū Bakr died and ʿUmar succeeded him, so he sent Abū ʿUbaydah to Syria. He came to Damascus, and Abū ʿUbaydah sought reinforcement from ʿUmar. ʿUmar wrote to Khālid b. al-Walīd to march to Abū ʿUbaydah in Syria. He mentioned Khālid's march from Iraq to Syria as previously stated. This is very strange, for what is beyond doubt is that al-Ṣiddīq was the one who sent Abū ʿUbaydah and other commanders to Syria, and he was the one who wrote to Khālid b. al-Walīd to come from Iraq to Syria to be a reinforcement for those there and a commander over them. Allah Almighty granted conquest through him and at his hands over all of Syria. From ʿAbd al-Raḥmān b. Jubayr b. Nufayr: When the Muslims conquered the city of Damascus, they sent Abū ʿUbaydah b. al-Jarrāḥ as a delegate to Abū Bakr bearing glad tidings of the conquest. He arrived in al-Madīnah and found that Abū Bakr had died and ʿUmar b. al-Khaṭṭāb had succeeded him. It distressed him that any one of the Companions should be given command over him, so he appointed him over the whole people. He came to them and they said: Welcome to one whom we sent as a messenger, and he has come to us as a commander. A legal benefit. From ʿUqbah b. ʿĀmir: Abū ʿUbaydah sent him as a messenger with the news of the conquest of Damascus. He said: I came to ʿUmar on Friday, and he said to me: Since when have you not removed your leather socks? I said: Since Friday, and this is Friday. He said: You have hit upon the Sunnah. Al-Layth said: This is what we follow, meaning that wiping over the leather socks for the traveler is not limited in time; rather, he may wipe over them as long as he wishes. Al-Shāfiʿī inclined to this in the old opinion. Aḥmad and Abū Dāwūd narrated from Ubayy b. ʿUmārah something similar with a raised chain. The majority hold what Muslim narrated from ʿAlī regarding the time limit for wiping: for the traveler three days and their nights, and for the resident a day and a night. Some people distinguished between the messenger and those in his meaning and others, saying in the first case: it is not time-limited, and in other cases: it is time-limited, because of the ḥadīth of ʿUqbah and the ḥadīth of ʿAlī. And Allah knows best.

75. Tarikh (al-Tabari) 1872No grade recorded

    ابْتِدَاءِ أَمْرِ الْقَادِسِيَّةِ   وَالْقَادِسِيَّةُ بَابُ فَارِسَ فِي الْجَاهِلِيَّةِ، وَهُوَ مَنْزِلٌ حَصِينٌ دُونَهُ قَنَاطِرُ وَأَنْهَارٌ مُمْتَنِعَةٌ لِمَا بَلَغَ عمر بن الخطاب قَتْلِ أَبِي عُبَيْدٍ يَوْمَ الْجِسْرِ، وَانْتِظَامِ شَمْلِ الْفُرْسِ، وَاجْتِمَاعِ أَمْرِهِمْ عَلَى يَزْدَجِرْدَ الَّذِي أَقَامُوهُ مِنْ بَيْتِ الْمَلِكِ، وَنَقْضِ أَهْلِ الذِّمَّةِ بِالْعِرَاقِ عُهُودَهُمْ، وَنَبْذِهِمُ الْمَوَاثِيقَ الَّتِي كَانَتْ عَلَيْهِمْ، وَآذَوُا الْمُسْلِمِينَ وَأَخْرَجُوا الْعُمَّالَ مِنْ بَيْنِ أَظْهُرِهِمْ، أخذ يحث الناس ويحرضهم على جهاد أهل العراق وَقَدْ كَتَبَ عُمَرُ إِلَى مَنْ هُنَالِكَ مِنَ الْجَيْشِ أَنْ يَتَبَرَّزُوا مِنْ بَيْنِ أَظْهُرِهِمْ إِلَى أَطْرَافِ الْبِلَادِ. قَالَ ابْنُ جَرِيرٍ، رَحِمَهُ اللَّهُ: وَرَكِبَ عُمَرُ، ؓ وخَرَجَ فِي أَوَّلِ [يَوْمٍ مِنْ]] الْمُحَرَّمِ مِنْ سَنَةِ أَرْبَعَ عَشْرَةَ، فَنَزَلَ عَلَى مَاءٍ يُدْعَى صِرَارًا، فَعَسْكَرَ بِهِ، وَلَا يَدْرِي النَّاسُ مَا يُرِيدُ أَيَسِيرُ أَمْ يُقِيمُ، وَكَانُوا إِذَا أَرَادُوا أَنْ يَسْأَلُوهُ عَنْ شَيْءٍ رَمَوْهُ بِعُثْمَانَ أَوْ بِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، فَإِنْ لَمْ يَقْدِرْ هَذَانِ عَلَى عَمَلِ شَيْءٍ مِمَّا يُرِيدُ ثَلَّثُوا بِالْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، فَسَأَلَهُ عُثْمَانُ عَنْ سَبَبِ حَرَكَتِهِ، فَأَحْضَرَ النَّاسَ فَأَعْلَمَهُمُ الْخَبَرَ وَاسْتَشَارَهُمْ فِي الْمَسِيرِ إِلَى الْعِرَاقِ، فَقَالَ الْعَامَّةُ: سِرْ وَسِرْ بِنَا مَعَكَ. فَدَخَلَ مَعَهُمْ فِي رَأْيِهِمْ وَقَالَ: اغْدُوا وَاسْتَعِدُّوا، فَإِنِّي سَائِرٌ إِلَّا أَنْ يَجِيءَ رَأْيٌ هُوَ أَمْثَلُ مِنْ هَذَا. ثُمَّ جَمَعَ وُجُوهَ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَأَرْسَلَ إِلَى عَلِيٍّ، وَكَانَ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ، فَأَتَاهُ، وَإِلَى طَلْحَةَ، وَكَانَ عَلَى الْمُقَدِّمَةِ، فَرَجَعَ إِلَيْهِ، وَإِلَى الزُّبَيْرِ وَعَبْدِ الرَّحْمَنِ، وَكَانَا عَلَى الْمُجَنِّبَتَيْنِ، فَحَضَرَا، ثُمَّ اسْتَشَارَهُمْ فَاجْتَمَعُوا عَلَى أَنْ يَبْعَثَ رَجُلًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَيَرْمِيهِ بِالْجُنُودِ، فَإِنْ كَانَ الَّذِي يَشْتَهِي فَهُوَ الْفَتْحُ، وَإِلَّا أَعَادَ رَجُلًا وَبَعَثَ آخَرَ، فَفِي ذَلِكَ غَيْظُ الْعَدُوِّ فَجَمَعَ عُمَرُ النَّاسَ وَقَالَ لَهُمْ: إِنِّي كُنْتُ عَزَمْتُ عَلَى الْمَسِيرِ حَتَّى صَرَفَنِي ذَوُو الرَّأْيِ مِنْكُمْ، وَقَدْ رَأَيْتُ أَنْ أُقِيمَ وَأَبْعَثَ رَجُلًا، فَأَشِيرُوا عَلَيَّ بِرَجُلٍ. وَكَانَ سَعْدُ بْنُ أَبِي وَقَّاصٍ عَلَى صَدَقَاتِ هَوَازِنَ، فَكَتَبَ إِلَيْهِ عُمَرُ بِانْتِخَابِ ذَوِي الرَّأْيِ وَالنَّجْدَةِ وَالسِّلَاحِ، فَجَاءَهُ كِتَابُ سَعْدٍ، وَعُمَرُ يَسْتَشِيرُ فِيمَنْ يَبْعَثُهُ، يَقُولُ: قَدِ انْتَخَبْتُ لَكَ أَلْفَ فَارِسٍ كُلُّهُمْ لَهُ نَجْدَةٌ وَرَأْيٌ وَصَاحِبُ حَيْطَةٍ يَحُوطُ حَرِيمَ قَوْمِهِ، إِلَيْهِمُ انْتَهَتْ أَحْسَابُهُمْ وَرَأْيُهُمْ. فَلَمَّا وَصَلَ كِتَابُهُ قَالُوا لِعُمَرَ: قَدْ وَجَدْتَهُ قَالَ: مَنْ هُوَ ؟ قَالُوا: الْأَسَدُ عَادِيًا سَعْدُ بْنُ مَالِكٍ، فَانْتَهَى إِلَى قَوْلِهِمْ وَأَحْضَرَهُ، وَأَمَّرَهُ عَلَى حَرْبِ الْعِرَاقِ وصية عمر بن الخطاب لسعد بن أبي وقاص وَأَوْصَاهُ فَقَالَ: يَا سَعْدَ بَنِي وُهَيْبٍ، لَا يَغُرَّنَّكَ مِنَ اللَّهِ أَنْ قِيلَ: خَالُ رَسُولِ اللَّهِ ﷺ وَصَاحِبُهُ. فَإِنَّ اللَّهَ لَا يَمْحُو السَّيِّئَ بِالسَّيِّئِ  ، وَلَكِنْ يَمْحُو السَّيِّئَ بِالْحَسَنِ، وَإِنَّ اللَّهَ لَيْسَ بَيْنَهُ وَبَيْنَ أَحَدٍ نَسَبٌ إِلَّا بِطَاعَتِهِ،  فَالنَّاسُ شَرِيفُهُمْ وَوَضِيعُهُمْ فِي ذَاتِ اللَّهِ سَوَاءٌ ; اللَّهُ رَبُّهُمْ، وَهُمْ عِبَادُهُ، يَتَفَاضَلُونَ بِالْعَافِيَةِ وَيُدْرِكُونَ مَا عِنْدَ اللَّهِ بِالطَّاعَةِ، فَانْظُرِ الْأَمْرَ الَّذِي رَأَيْتَ رَسُولَ اللَّهِ ﷺ مُنْذُ بُعِثَ إِلَى أَنْ فَارَقَنَا فَالْزَمْهُ ; فَإِنَّهُ الْأَمْرُ، هَذِهِ عِظَتِي إِيَّاكَ، إِنْ تَرَكْتَهَا وَرَغِبْتَ عَنْهَا حَبِطَ عَمَلُكَ وَكُنْتَ مِنَ الْخَاسِرِينَ. وَلَمَّا أَرَادَ فِرَاقَهُ قَالَ لَهُ: إِنَّكَ سَتُقْدِمُ عَلَى أَمْرٍ شَدِيدٍ، فَالصَّبْرَ الصَّبْرَ عَلَى مَا أَصَابَكَ وَنَابَكَ تُجْمَعْ لَكَ خَشْيَةُ اللَّهِ، وَاعْلَمْ أَنَّ خَشْيَةَ اللَّهِ تَجْتَمِعُ فِي أَمْرَيْنِ ;  فِي طَاعَتِهِ وَاجْتِنَابِ مَعْصِيَتِهِ، وَإِنَّمَا طَاعَةُ مَنْ أَطَاعَهُ بِبُغْضِ الدُّنْيَا وَحُبِّ الْآخِرَةِ، وَإِنَّمَا عِصْيَانُ مَنْ عَصَاهُ بِحُبِّ الدُّنْيَا وَبُغْضِ الْآخِرَةِ، وَلِلْقُلُوبِ حَقَائِقُ يُنْشِئُهَا اللَّهُ  إِنْشَاءً، مِنْهَا السِّرُّ وَمِنْهَا الْعَلَانِيَةُ ; فَأَمَّا الْعَلَانِيَةُ فَأَنْ يَكُونَ حَامِدُهُ وَذَامُّهُ فِي الْحَقِّ سَوَاءً، وَأَمَّا السِّرُّ فَيُعْرَفُ بِظُهُورِ الْحِكْمَةِ مِنْ قَلْبِهِ عَلَى لِسَانِهِ، وَبِمَحِبَّةِ النَّاسِ، فَلَا تَزْهَدْ فِي التَّحَبُّبِ، فَإِنَّ النَّبِيِّينَ قَدْ سَأَلُوا مَحَبَّتَهُمْ، وَإِنَّ اللَّهَ إِذَا أَحَبَّ عَبْدًا حَبَّبَهُ،  وَإِذَا أَبْغَضَ عَبْدًا بَغَّضَهُ، فَاعْتَبِرْ مَنْزِلَتَكَ عِنْدَ اللَّهِ بِمَنْزِلَتِكَ عِنْدَ النَّاسِ. وَسَرَّحَهُ فِيمَنِ اجْتَمَعَ إِلَيْهِ مِنْ نَفَرِ الْمُسْلِمِينَ، وَهُمْ أَرْبَعَةُ آلَافٍ، فِيهِمْ حُمَيْضَةُ بْنُ النُّعْمَانِ بْنِ حُمَيْضَةَ عَلَى بَارِقٍ، وَعَمْرُو بْنُ مَعْدِي كَرِبَ، وَأَبُو سَبْرَةَ بْنُ ذُؤَيْبٍ عَلَى مَذْحِجٍ، وَيَزِيدُ بْنُ الْحَارِثِ الصُّدَائِيُّ عَلَى صُدَاءَ، وَحَبِيبُ وَمُسْلِيَةُ وَبِشْرُ بْنُ عَبْدِ اللَّهِ الْهِلَالِيُّ فِي قَيْسِ عَيْلَانَ وَخَرَجَ إِلَيْهِمْ عُمَرُ، فَمَرَّ بِفِتْيَةٍ مِنَ السَّكُونِ مَعَ حُصَيْنِ بْنِ نُمَيْرٍ وَمُعَاوِيَةَ بْنِ حُدَيْجٍ دُلَمٍ سِبَاطٍ، فَأَعْرَضَ عَنْهُمْ، فَقِيلَ لَهُ: مَا لَكَ وَهَؤُلَاءِ ؟ فَقَالَ: مَا مَرَّ بِي قَوْمٌ مِنَ الْعَرَبِ أَكْرَهُ إِلَيَّ مِنْهُمْ. ثُمَّ أَمْضَاهُمْ فَكَانَ بَعْدُ يُذَكِّرُهُمْ بِالْكَرَاهَةِ، فَكَانَ مِنْهُمْ سُودَانُ بْنُ حُمْرَانَ قَتَلَ عُثْمَانَ، وَابْنُ مُلْجِمٍ قَتَلَ عَلِيًّا، وَمُعَاوِيَةُ بْنُ حُدَيْجٍ جَرَّدَ السَّيْفَ فِي الْمُسْلِمِينَ، يُظْهِرُ الْأَخْذَ بِثَأْرِ عُثْمَانَ، وَحُصَيْنُ بْنُ نُمَيْرٍ كَانَ أَشَدَّ النَّاسِ فِي قِتَالِ عَلِيٍّ. وَشَيَّعَهُمْ عُمَرُ مِنْ صِرَارٍ إِلَى الْأَعْوَصِ، وَقَامَ عُمَرُ فِي النَّاسِ خَطِيبًا هُنَالِكَ فَقَالَ: إِنَّ اللَّهَ إِنَّمَا ضَرَبَ لَكُمُ الْأَمْثَالَ، وَصَرَفَ لَكُمُ الْقَوْلَ لِيُحْيِيَ بِهِ الْقُلُوبَ، فَإِنَّ الْقُلُوبَ مَيِّتَةٌ فِي صُدُورِهَا حَتَّى يُحْيِيَهَا اللَّهُ،  مَنْ عَلِمَ شَيْئًا فَلْيَنْتَفِعْ بِهِ، فَإِنَّ لِلْعَدْلِ أَمَارَاتٌ وَتَبَاشِيرُ ;  فَأَمَّا الْأَمَارَاتُ فَالْحَيَاءُ وَالسَّخَاءُ وَالْهَيْنُ وَاللَّيْنُ، وَأَمَّا التَّبَاشِيرُ فَالرَّحْمَةُ، وَقَدْ جَعَلَ اللَّهُ لِكُلِّ أَمَرٍ بَابًا، وَيَسَّرَ لِكُلِّ بَابٍ مِفْتَاحًا ; فَبَابُ الْعَدْلِ الِاعْتِبَارُ، وَمِفْتَاحُهُ الزُّهْدُ، وَالِاعْتِبَارُ ذِكْرُ الْمَوْتِ  وَالِاسْتِعْدَادُ بِتَقْدِيمِ الْأَعْمَالِ، وَالزُّهْدُ أَخْذُ الْحَقِّ مِنْ كُلِّ أَحَدٍ قِبَلَهُ حَقٌّ وَالِاكْتِفَاءُ بِمَا يَكْفِيهِ مِنَ الْكَفَافِ، فَإِنَّ مَنْ لَمْ يَكْفِهِ الْكَفَافُ لَمْ يُغْنِهِ شَيْءٌ، إِنِّي بَيْنَكُمْ وَبَيْنَ اللَّهِ، وَلَيْسَ بَيْنِي وَبَيْنَهُ أَحَدٌ، وَإِنَّ اللَّهَ قَدْ أَلْزَمَنِي دَفْعَ الدُّعَاءِ عَنْهُ، فَأَنْهُوا شَكَاتَكُمْ إِلَيْنَا، فَمَنْ لَمْ يَسْتَطِعْ فَإِلَى مَنْ يُبَلِّغُنَاهَا نَأْخُذْ لَهُ الْحَقَّ غَيْرَ مُتَعْتَعٍ إمداد عمر سعد بعد خروجه بالجنود وَأَمَدَّ عُمَرُ سَعْدًا بَعْدَ خُرُوجِهِ بِأَلْفَيْ يَمَانِيٍّ نَجْدِيٍّ، وَكَانَ الْمُثَنَّى بْنُ حَارِثَةَ فِي ثَمَانِيَةِ آلَافٍ، وَسَارَ سَعْدٌ وَالْمُثَنَّى يَنْتَظِرُ قُدُومَهُ. وفاة المثنى ؓ وَلَمَّا انْتَهَى سَعْدٌ إِلَى نَهْرِ زَرُودَ، وَلَمْ يَبْقَ بَيْنَهُ وَبَيْنَ أَنْ يَجْتَمِعَ بِالْمُثَنَّى بْنِ حَارِثَةَ إِلَّا الْيَسِيرُ، وَكُلٌّ مِنْهُمَا مُشْتَاقٌ إِلَى صَاحِبِهِ، انْتَقَضَ جُرْحُ الْمُثَنَّى بْنِ حَارِثَةَ الَّذِي كَانَ جُرِحَهُ يَوْمَ الْجِسْرِ، فَمَاتَ رَحِمَهُ اللَّهُ وَ ؓ. وَاسْتَخْلَفَ عَلَى النَّاسِ بَشِيرَ بْنَ الْخَصَاصِيَّةِ وَسَعْدٌ يَوْمَئِذٍ بِزَرُودَ، وَقَدِ اجْتَمَعَ مَعَهُ ثَمَانِيَةُ آلَافٍ، وَأَمَرَ عُمَرُ بَنِي أَسَدٍ أَنْ يَنْزِلُوا عَلَى حَدِّ أَرْضِهِمْ بَيْنَ الْحَزْنِ وَالْبَسِيطَةِ، فَنَزَلُوا فِي ثَلَاثَةِ آلَافٍ، وَسَارَ سَعْدٌ إِلَى شَرَافَ فَنَزَلَهَا، وَلَحِقَهُ بِهَا الْأَشْعَبُ بْنُ قَيْسٍ فِي أَلْفٍ وَسَبْعِمِائَةٍ مِنْ أَهْلِ الْيَمَنِ، فَكَانَ جَمِيعُ مَنْ شَهِدَ الْقَادِسِيَّةَ بِضْعَةً وَثَلَاثِينَ أَلْفًا، وَجَمِيعُ مَنْ قُسِمَ عَلَيْهِ فَيْئُهَا نَحْوٌ مِنْ ثَلَاثِينَ أَلْفًا. وَلَمْ يَكُنْ أَحَدٌ أَجْرَأَ عَلَى أَهْلِ فَارِسَ مِنْ رَبِيعَةَ، فَكَانَ الْمُسْلِمُونَ يُسَمُّونَهُمْ رَبِيعَةَ الْأَسَدِ إِلَى رَبِيعَةِ الْفَرَسِ، وَلَمْ يَدَعْ عُمَرُ ذَا رَأْيٍ وَلَا شَرَفٍ وَلَا خَطِيبًا وَلَا شَاعِرًا وَلَا وَجِيهًا مِنْ وُجُوهِ النَّاسِ إِلَّا سَيَّرَهُ إِلَى سَعْدٍ. وَجَمَعَ سَعْدٌ مَنْ كَانَ بِالْعِرَاقِ مِنَ الْمُسْلِمِينَ مِنْ عَسْكَرِ الْمُثَنَّى، فَاجْتَمَعَ بِشَرَافَ، فَعَبَّأَهُمْ وَأَمَّرَ الْأُمَرَاءَ، وَعَرَّفَ عَلَى كُلِّ عَشَرَةٍ عَرِيفًا، وَجَعَلَ عَلَى الرَّايَاتِ رِجَالًا مِنْ أَهْلِ السَّابِقَةِ، وَوَلَّى الْحُرُوبَ رِجَالًا عَلَى سَاقَتِهَا وَمُقَدِّمَتِهَا وَرَجْلِهَا وَطَلَائِعِهَا وَمُجَنِّبَاتِهَا، وَلَمْ يَفْصِلْ إِلَّا بِكِتَابِ عُمَرَ، فَجَعَلَ عَلَى الْمُقَدِّمَةِ زُهْرَةَ بْنَ عَبْدِ اللَّهِ بْنِ قَتَادَةَ بْنِ الْحَوِيَّةِ، فَانْتَهَى إِلَى الْعُذَيْبِ، وَكَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَجَعَلَ عَلَى الْمَيْمَنَةِ عَبْدَ اللَّهِ بْنَ الْمُعْتَمِّ، وَكَانَ مِنَ الصَّحَابَةِ أَيْضًا، وَاسْتَعْمَلَ عَلَى الْمَيْسَرَةِ شُرَحْبِيلَ بْنَ السِّمْطِ الْكِنْدِيَّ، وَجَعَلَ خَلِيفَتَهُ خَالِدَ بْنَ عُرْفُطَةَ حَلِيفَ بَنِي عَبْدِ شَمْسٍ، وَجَعَلَ عَاصِمَ بْنَ عَمْرٍو التَّمِيمِيَّ عَلَى السَّاقَةِ، وَسَوَادَ بْنَ مَالِكٍ التَّمِيمِيَّ عَلَى الطَّلَائِعِ، وَسَلْمَانَ بْنَ رَبِيعَةَ الْبَاهِلِيَّ عَلَى الْمُجَرَّدَةِ، وَعَلَى الرَّجَّالَةِ حَمَّالَ بْنَ مَالِكٍ الْأَسَدِيَّ، وَعَلَى الرُّكْبَانِ عَبْدَ اللَّهِ بْنَ ذِي السَّهْمَيْنِ الْخَثْعَمِيَّ، وَجَعَلَ عُمَرُ عَلَى الْقَضَاءِ بَيْنَهُمْ عَبْدَ الرَّحْمَنِ بْنَ رَبِيعَةَ الْبَاهِلِيَّ، وَعَلَى قِسْمَةِ الْفَيْءِ أَيْضًا، وَجَعَلَ رَائِدَهُمْ وَدَاعِيَتَهُمْ سَلْمَانَ الْفَارِسِيَّ، وَالْكَاتِبَ زِيَادَ بْنَ أَبِيهِ. وَقَدِمَ الْمُعَنَّى بْنُ حَارِثَةَ الشَّيْبَانِيُّ وَسَلْمَى بِنْتُ خَصَفَةَ زَوْجُ الْمُثَنَّى بِشَرَافَ، وَكَانَ الْمُعَنَّى بَعْدَ مَوْتِ أَخِيهِ قَدْ سَارَ إِلَى قَابُوسَ بْنِ قَابُوسَ بْنِ الْمُنْذِرِ بِالْقَادِسِيَّةِ، وَكَانَ قَدْ بَعَثَهُ إِلَيْهَا الْفُرْسُ يَسْتَنْفِرُ الْعَرَبَ، فَسَارَ إِلَيْهِ الْمُعَنَّى فَقَفَلَهُ فَأَنَامَهُ وَمَنْ مَعَهُ، وَرَجَعَ إِلَى ذِي قَارٍ، وَسَارَ إِلَى سَعْدٍ يُعْلِمُهُ بِرَأْيِ الْمُثَنَّى لَهُ وَلِلْمُسْلِمِينَ، يَأْمُرُهُمْ أَنْ يُقَاتِلُوا الْفُرْسَ عَلَى حُدُودِ أَرْضِهِمْ عَلَى أَدْنَى حَجَرٍ مِنْ أَرْضِ الْعَرَبِ، وَلَا يُقَاتِلُوهُمْ بِعُقْرِ دَارِهِمْ، فَإِنْ يُظْهِرِ اللَّهُ الْمُسْلِمِينَ فَلَهُمْ مَا وَرَاءَهُمْ، وَإِنْ كَانَتِ الْأُخْرَى رَجَعُوا إِلَى فِئَةٍ ثُمَّ يَكُونُوا أَعْلَمَ بِسَبِيلِهِمْ، وَأَجْرَأَ عَلَى أَرْضِهِمْ، إِلَى أَنْ يَرُدَّ اللَّهُ الْكَرَّةَ عَلَيْهِمْ. فَتَرَحَّمَ سَعْدٌ وَمَنْ مَعَهُ عَلَى الْمُثَنَّى، وَجَعَلَ الْمُعَنَّى عَلَى عَمَلِهِ وَأَوْصَى بِأَهْلِ بَيْتِهِ خَيْرًا، زواج سعد سلمى زوج المثنى ثُمَّ تَزَوَّجَ سَعْدٌ سَلْمَى زَوْجَ الْمُثَنَّى، وَكَانَ مَعَهُ تِسْعَةٌ وَتِسْعُونَ بَدْرِيًّا، وَثَلَاثُمِائَةٍ وَبِضْعَةَ عَشَرَ مِمَّنْ كَانَتْ لَهُ صُحْبَةٌ فِيمَا بَيْنَ بَيْعَةِ الرِّضْوَانِ إِلَى مَا فَوْقَ ذَلِكَ، وَثَلَاثُمِائَةٍ مِمَّنْ شَهِدَ الْفَتْحَ، وَسَبْعُمِائَةٍ مِنْ أَبْنَاءِ الصَّحَابَةِ. وَقَدِمَ عَلَى سَعْدٍ كِتَابُ عُمَرَ بِمِثْلِ رَأْيِ الْمُثَنَّى، وَكَتَبَ عُمَرُ أَيْضًا إِلَى أَبِي عُبَيْدَةَ لِيَصْرِفَ أَهْلَ الْعِرَاقِ وَمَنِ اخْتَارَ أَنْ يَلْحَقَ بِهِمْ إِلَى الْعِرَاقِ. وَكَانَ لِلْفُرْسِ رَابِطَةٌ بِقَصْرِ ابْنِ مُقَاتِلٍ، عَلَيْهَا النُّعْمَانُ بْنُ قَبِيصَةَ الطَّائِيُّ، وَهُوَ ابْنُ عَمِّ قَبِيصَةَ بْنِ إِيَاسٍ صَاحِبِ الْحِيرَةِ، فَلَمَّا سَمِعَ بِمَجِيءِ سَعْدٍ سَأَلَ عَنْهُ وَعِنْدَهُ عَبْدُ اللَّهِ بْنُ سِنَانِ بْنِ خُزَيْمٍ الْأَسَدِيُّ، فَقِيلَ: رَجُلٌ مِنْ قُرَيْشٍ، فَقَالَ: وَاللَّهِ لَأُحَادَّنَّهُ الْقِتَالَ، فَإِنَّ قُرَيْشًا عَبِيدُ مَنْ غَلَبَ، وَاللَّهِ لَا يَخْرُجُونَ مِنْ بِلَادِهِمْ إِلَّا بِخُفَّيْنِ ! فَغَضِبَ عَبْدُ اللَّهِ بْنُ سِنَانٍ مِنْ قَوْلِهِ وَأَمْهَلَهُ حَتَّى دَخَلَ قُبَّتَهُ فَقَتَلَهُ، وَلَحِقَ بِسَعْدٍ وَأَسْلَمَ. وَسَارَ سَعْدٌ مِنْ شَرَافَ فَنَزَلَ الْعُذَيْبَ، ثُمَّ سَارَ حَتَّى نَزَلَ الْقَادِسِيَّةَ بَيْنَ الْعَتِيقِ وَالْخَنْدَقِ بِحِيَالِ الْقَنْطَرَةِ، وَقُدَيْسٍ أَسْفَلَ مِنْهَا بِمِيلٍ. وَكَتَبَ عُمَرُ إِلَى سَعْدٍ: إِنِّي أُلْقِيَ فِي رُوعِي أَنَّكُمْ إِذَا لَقِيتُمُ الْعَدُوَّ هَزَمْتُمُوهُمْ، فَمَتَى لَاعَبَ أَحَدٌ مِنْكُمْ أَحَدًا مِنَ الْعَجَمِ بِأَمَانٍ أَوْ بِإِشَارَةٍ أَوْ بِلِسَانٍ كَانَ عِنْدَهُمْ أَمَانًا - فَأَجْرُوا لَهُ ذَلِكَ مَجْرَى الْأَمَانِ وَالْوَفَاءِ؛ فَإِنَّ الْخَطَأَ بِالْوَفَاءِ بَقِيَّةٌ، وَإِنَّ الْخَطَأَ بِالْغَدْرِ هَلَكَةٌ، وَفِيهَا وَهْنُكُمْ وَقُوَّةُ عَدُوِّكُمْ، فَلَمَّا نَزَلَ زُهْرَةُ فِي الْمُقَدِّمَةِ وَأَمْسَى بَعَثَ سَرِيَّةً فِي ثَلَاثِينَ مَعْرُوفِينَ بِالنَّجْدَةِ، وَأَمَرَهُمْ بِالْغَارَةِ عَلَى الْحِيرَةِ، فَلَمَّا جَازُوا السَّيْلَحِينَ سَمِعُوا جَلَبَةً، فَمَكَثُوا حَتَّى حَاذُوهُمْ، وَإِذَا أُخْتُ آزَادُمَرْدَ بْنِ آزَاذَبَهْ مَرْزُبَانِ الْحِيرَةِ تُزَفُّ إِلَى صَاحِبِ الصِّنَّيْنِ، وَهُوَ مِنْ أَشْرَافِ الْعَجَمِ، فَحَمَلَ بُكَيْرُ بْنُ عَبْدِ اللَّهِ اللَّيْثِيُّ أَمِيرُ السَّرِيَّةِ عَلَى شِيرَزَادَ بْنِ آزَاذَبَهْ فَدَقَّ صُلْبَهُ، وَطَارَتِ الْخَيْلُ عَلَى وُجُوهِهَا، وَأَخَذُوا الْأَثْقَالَ وَابْنَةَ آزَاذَبَهْ فِي ثَلَاثِينَ امْرَأً مِنْ الدَّهَاقِينِ وَمِائَةٍ مِنَ التَّوَابِعِ، وَمَعَهُمْ مَا لَا يُدْرَى قِيمَتُهُ، فَاسْتَاقَ ذَلِكَ وَرَجَعَ فَصَبَّحَ سَعْدًا بِعُذَيْبِ الْهِجَانَاتِ، فَقَسَّمَ ذَلِكَ عَلَى الْمُسْلِمِينَ، وَتَرَكَ الْحَرِيمَ بِالْعُذَيْبِ وَمَعَهَا خَيْلٌ تَحُوطُهَا، وَأَمَّرَ عَلَيْهِمْ غَالِبَ بْنَ عَبْدِ اللَّهِ اللَّيْثِيَّ. نزول سعد بالقادسية وَنَزَلَ سَعْدٌ الْقَادِسِيَّةَ وَأَقَامَ بِهَا شَهْرًا لَمْ يَأْتِهِ مِنَ الْفُرْسِ أَحَدٌ، فَأَرْسَلَ سَعْدٌ عَاصِمَ بْنَ عَمْرٍو إِلَى مَيْسَانَ، فَطَلَبَ غَنَمًا أَوْ بَقَرًا فَلَمْ يَقْدِرْ عَلَيْهَا، وَتَحَصَّنَ مِنْهُ مَنْ هُنَاكَ، فَأَصَابَ عَاصِمٌ رَجُلًا بِجَانِبِ أَجَمَةٍ، فَسَأَلَهُ عَنِ الْبَقَرِ وَالْغَنَمِ، فَقَالَ: مَا أَعْلَمُ. فَصَاحَ ثَوْرٌ مِنَ الْأَجَمَةِ: كَذَبَ عَدُوُّ اللَّهِ، هَا نَحْنُ ! فَدَخَلَ فَاسْتَاقَ الْبَقَرَ فَأَتَى بِهَا الْعَسْكَرَ، فَقَسَّمَهُ سَعْدٌ عَلَى النَّاسِ، فَأَخْصَبُوا أَيَّامًا، فَبَلَغَ ذَلِكَ الْحَجَّاجَ فِي زَمَانِهِ فَأَرْسَلَ إِلَى جَمَاعَةٍ فَسَأَلَهُمْ، فَشَهِدُوا أَنَّهُمْ سَمِعُوا ذَلِكَ وَشَاهَدُوهُ، فَقَالَ: كَذَبْتُمْ. قَالُوا: ذَلِكَ إِنْ كُنْتَ شَهِدْتَهَا وَغِبْنَا عَنْهَا. قَالَ: صَدَقْتُمْ، فَمَا كَانَ النَّاسُ يَقُولُونَ فِي ذَلِكَ ؟ قَالُوا: وَإِنَّهُ يُسْتَدَلُّ بِهَا عَلَى رِضَى اللَّهِ وَفَتْحِ عَدُوِّنَا، فَقَالَ: مَا يَكُونُ هَذَا إِلَّا وَالْجَمْعُ أَبْرَارٌ أَتْقِيَاءُ. قَالُوا: مَا نَدْرِي مَا أَجَنَّتْ قُلُوبُهُمْ، فَأَمَّا مَا رَأَيْنَا فَمَا رَأَيْنَا قَطُّ أَزْهَدَ فِي دُنْيَا مِنْهُمْ، وَلَا أَشَدَّ بُغْضًا لَهَا، لَيْسَ فِيهِمْ جَبَانٌ وَلَا غَارٌّ وَلَا غَدَّارٌ. وَذَلِكَ يَوْمَ الْأَبَاقِرِ. بث سعد الغارات بين كسكر والأنبار وَبَثَّ سَعْدٌ الْغَارَاتِ وَالنَّهْبَ بَيْنَ كَسْكَرَ وَالْأَنْبَارِ، فَحَوَوْا مِنَ الْأَطْعِمَةِ مَا اسْتَكْفَوْا بِهِ زَمَانًا، وَكَانَ بَيْنَ نُزُولِ خَالِدِ بْنِ الْوَلِيدِ الْعِرَاقَ وَبَيْنَ نُزُولِ سَعْدٍ الْقَادِسِيَّةَ وَالْفَرَاغِ مِنْهَا سَنَتَانِ وَشَيْءٌ، وَكَانَ مُقَامُ سَعْدٍ بِالْقَادِسِيَّةِ شَهْرَيْنِ وَشَيْئًا حَتَّى ظَفِرَ. فَاسْتَغَاثَ أَهْلُ السَّوَادِ إِلَى يَزْدَجِرْدَ، وَأَعْلَمُوهُ أَنَّ الْعَرَبَ قَدْ نَزَلُوا الْقَادِسِيَّةَ وَلَا يَبْقَى عَلَى فِعْلِهِمْ شَيْءٌ، وَقَدْ أَخْرَبُوا مَا بَيْنَهُمْ وَبَيْنَ الْفُرَاتِ، وَنَهَبُوا الدَّوَابَّ وَالْأَطْعِمَةَ، وَإِنْ أَبْطَأَ الْغِيَاثُ أَعْطَيْنَاهُمْ بِأَيْدِينَا، وَكَتَبَ إِلَيْهِ بِذَلِكَ الَّذِينَ لَهُمُ الضِّيَاعُ بِالطَّفِّ، وَهَيَّجُوهُ عَلَى إِرْسَالِ الْجُنُودِ، فَأَرْسَلَ يَزْدَجِرْدُ إِلَى رُسْتُمَ، فَدَخَلَ عَلَيْهِ فَقَالَ: إِنِّي أُرِيدُ أَنَّ أُوَجِّهَكَ فِي هَذَا الْوَجْهِ، فَأَنْتَ رَجُلُ فَارِسَ الْيَوْمَ، وَقَدْ تَرَى مَا حَلَّ بِالْفُرْسِ مِمَّا لَمْ يَأْتِهِمْ مِثْلُهُ. فَأَظْهَرَ لَهُ الْإِجَابَةَ ثُمَّ قَالَ لَهُ: دَعْنِي، فَإِنَّ الْعَرَبَ لَا تَزَالُ تَهَابُ الْعَجَمَ مَا لَمْ تَضْرِبْهُمْ بِي، وَلَعَلَّ الدَّوْلَةَ أَنْ تَثْبُتَ بِي إِذَا لَمْ أَحْضُرِ الْحَرْبَ، فَيَكُونُ اللَّهُ قَدْ كَفَى، وَنَكُونُ قَدْ أَصَبْنَا الْمَكِيدَةَ، وَالرَّأْيُ فِي الْحَرْبِ أَنْفَعُ مِنْ بَعْضِ الظَّفَرِ، وَالْأَنَاةُ خَيْرٌ مِنَ الْعَجَلَةِ، وَقِتَالُ جَيْشٍ بَعْدَ جَيْشٍ أَمْثَلُ مِنْ هَزِيمَةٍ بِمَرَّةٍ وَأَشَدُّ عَلَى عَدُوِّنَا. فَأَبَى عَلَيْهِ، وَأَعَادَ رُسْتُمُ كَلَامَهُ وَقَالَ: قَدِ اضْطَرَّنِي تَضْيِيعُ الرَّأْيِ إِلَى إِعْظَامِ نَفْسِي وَتَزْكِيَتِهَا، وَلَوْ أَجِدُ مِنْ ذَلِكَ بُدًّا لَمْ أَتَكَلَّمْ بِهِ، فَأَنْشُدُكَ اللَّهَ فِي نَفْسِكَ وَمُلْكِكَ دَعْنِي أَقِمْ بِعَسْكَرِي وَأُسَرِّحِ الْجَالِينُوسَ، فَإِنْ تَكُنْ لَنَا فَذَلِكَ، وَإِلَّا بَعَثْنَا غَيْرَهُ، حَتَّى إِذَا لَمْ نَجِدْ بُدًّا صَبَرْنَا لَهُمْ وَقَدْ وَهَّنَّاهُمْ وَنَحْنُ جَامُّونَ، فَإِنِّي لَا أَزَالُ مَرْجُوًّا فِي أَهْلِ فَارِسَ مَا لَمْ أُهْزَمْ. فَأَبَى إِلَّا أَنْ يَسِيرَ، فَخَرَجَ حَتَّى ضَرَبَ عَسْكَرَهُ بِسَابَاطَ، وَأَرْسَلَ إِلَى الْمَلِكِ لِيُعْفِيَهُ فَأَبَى. وَجَاءَتِ الْأَخْبَارُ إِلَى سَعْدٍ بِذَلِكَ، فَكَتَبَ إِلَى عُمَرَ، فَكَتَبَ إِلَيْهِ عُمَرُ: لَا يَكْرُبَنَّكَ مَا يَأْتِيكَ عَنْهُمْ، وَاسْتَعِنْ بِاللَّهِ وَتَوَكَّلْ عَلَيْهِ، وَابْعَثْ إِلَيْهِ رِجَالًا مِنْ أَهْلِ الْمُنَاظَرَةِ وَالرَّأْيِ وَالْجَلَدِ يَدْعُونَهُ، فَإِنَّ اللَّهَ جَاعِلٌ دُعَاءَهُمْ تَوْهِينًا لَهُمْ. بعث سعد رسلا إلى يزدجرد فَأَرْسَلَ سَعْدٌ نَفَرًا، مِنْهُمْ: النُّعْمَانُ بْنُ مُقَرِّنٍ، وَبُسْرُ بْنُ أَبِي رُهْمٍ، وَحَمَلَةُ بْنُ حَوِيَّةَ، وَحَنْظَلَةُ بْنُ الرَّبِيعِ، وَفُرَاتُ بْنُ حَيَّانَ، وَعَدِيُّ بْنُ سُهَيْلٍ، وَعُطَارِدُ بْنُ حَاجِبٍ، وَالْمُغِيرَةُ بْنُ زُرَارَةَ بْنِ النَّبَّاشِ الْأَسَدِيُّ، وَالْأَشْعَثُ بْنُ قَيْسٍ، وَالْحَارِثُ بْنُ حَسَّانَ، وَعَاصِمُ بْنُ عَمْرٍو، وَعَمْرُو بْنُ مَعْدِي كَرِبَ، وَالْمُغِيرَةُ بْنُ شُعْبَةَ، وَالْمُعَنَّى بْنُ حَارِثَةَ - إِلَى يَزْدَجِرْدَ دُعَاةً، فَخَرَجُوا مِنَ الْعَسْكَرِ فَقَدِمُوا عَلَى يَزْدَجِرْدَ، وَطَوَوْا رُسْتُمَ وَاسْتَأْذَنُوا عَلَى يَزْدَجِرْدَ فَحُبِسُوا، وَأَحْضَرَ وُزَرَاءَهُ وَرُسْتُمَ مَعَهُمْ، وَاسْتَشَارَهُمْ فِيمَا يَصْنَعُ وَيَقُولُهُ لَهُمْ. وَاجْتَمَعَ النَّاسُ يَنْظُرُونَ إِلَيْهِمْ وَتَحْتَهُمْ خُيُولٌ كُلُّهَا صُهَّالٌ، وَعَلَيْهِمُ الْبُرُودُ وَبِأَيْدِيهِمُ السِّيَاطُ، فَأَذِنَ لَهُمْ، وَأَحْضَرَ التُّرْجُمَانَ وَقَالَ لَهُ: سَلْهُمْ مَا جَاءَ بِكُمْ وَمَا دَعَاكُمْ إِلَى غَزْوِنَا وَالْوَلُوعِ بِبِلَادِنَا ؟ أَمِنْ أَجْلِ أَنَّنَا تَشَاغَلْنَا عَنْكُمُ اجْتَرَأْتُمْ عَلَيْنَا ؟ فَقَالَ النُّعْمَانُ بْنُ مُقَرِّنٍ لِأَصْحَابِهِ: إِنْ شِئْتُمْ تَكَلَّمْتُ عَنْكُمْ، وَمَنْ شَاءَ آثَرْتُهُ. فَقَالُوا: بَلْ تَكَلَّمْ. فَقَالَ: إِنَّ اللَّهَ رَحِمَنَا فَأَرْسَلَ إِلَيْنَا رَسُولًا يَأْمُرُنَا بِالْخَيْرِ وَيَنْهَانَا عَنِ الشَّرِّ، وَوَعَدَنَا عَلَى إِجَابَتِهِ خَيْرَ الدُّنْيَا وَالْآخِرَةِ، فَلَمْ يَدْعُ قَبِيلَةً إِلَّا وَقَارَبَهُ مِنْهَا فِرْقَةٌ وَتَبَاعَدَ عَنْهُ بِهَا فِرْقَةٌ، ثُمَّ أَمَرَ أَنْ يَنْبِذَ إِلَى مَنْ خَالَفَهُ مِنَ الْعَرَبِ، فَبَدَأَ بِهِمْ، فَدَخَلُوا مَعَهُ عَلَى وَجْهَيْنِ: مُكْرَهٌ عَلَيْهِ فَاغْتَبَطَ، وَطَائِعٌ أَتَاهُ فَازْدَادَ، فَعَرَفْنَا جَمِيعًا فَضْلَ مَا جَاءَ بِهِ عَلَى الَّذِي كُنَّا عَلَيْهِ مِنَ الْعَدَاوَةِ وَالضِّيقِ، ثُمَّ أَمَرَنَا أَنْ نَبْدَأَ بِمَنْ يَلِينَا مِنَ الْأُمَمِ فَنَدْعُوَهُمْ إِلَى الْإِنْصَافِ، فَنَحْنُ نَدْعُوكُمْ إِلَى دِينِنَا، وَهُوَ دِينٌ حَسَّنَ الْحَسَنَ وَقَبَّحَ الْقَبِيحَ كُلَّهُ، فَإِنْ أَبَيْتُمْ فَأَمْرٌ مِنَ الشَّرِّ هُوَ أَهْوَنُ مِنْ آخَرَ شَرٌّ مِنْهُ: الْجِزْيَةُ، فَإِنْ أَبَيْتُمْ فَالْمُنَاجَزَةُ، فَإِنْ أَجَبْتُمْ إِلَى دِينِنَا خَلَّفْنَا فِيكُمْ كِتَابَ اللَّهِ، وَأَقَمْنَا عَلَى أَنْ تَحْكُمُوا بِأَحْكَامِهِ، وَنَرْجِعُ عَنْكُمْ وَشَأْنُكُمْ وَبِلَادَكُمْ، وَإِنْ بَذَلْتُمُ الْجَزَاءَ قَبِلْنَا وَمَنَعْنَاكُمْ، وَإِلَّا قَاتَلْنَاكُمْ. فَتَكَلَّمَ يَزْدَجِرْدُ فَقَالَ: إِنِّي لَا أَعْلَمُ فِي الْأَرْضِ أُمَّةً أَشْقَى وَلَا أَقَلَّ عَدَدًا وَلَا أَسْوَأَ ذَاتَ بَيْنٍ مِنْكُمْ، قَدْ كُنَّا نُوكِلُ بِكُمْ قُرَى الضَّوَاحِي فَيَكْفُونَنَا أَمْرَكُمْ، وَلَا تَطْمَعُوا أَنْ تَقُومُوا لِفَارِسٍ، فَإِنْ كَانَ غَرَرٌ لَحِقَكُمْ فَلَا يَغُرَنَّكُمْ مِنَّا، وَإِنْ كَانَ الْجُهْدُ فَرَضْنَا لَكُمْ قُوتًا إِلَى خِصْبِكُمْ، وَأَكْرَمْنَا وُجُوهَكُمْ وَكَسَوْنَاكُمْ، وَمَلَّكْنَا عَلَيْكُمْ مَلِكًا يَرْفُقُ بِكُمْ. فَأَسْكَتَ الْقَوْمَ، فَقَامَ الْمُغِيرَةُ بْنُ زُرَارَةَ فَقَالَ: أَيُّهَا الْمَلِكُ، إِنَّ هَؤُلَاءِ رُءُوسُ الْعَرَبِ وَوُجُوهُهُمْ، وَهُمْ أَشْرَافٌ يَسْتَحْيُونَ مِنَ الْأَشْرَافِ، وَإِنَّمَا يُكْرِمُ الْأَشْرَافَ وَيُعَظِّمُ حَقَّهُمُ الْأَشْرَافُ، وَلَيْسَ كُلُّ مَا أُرْسِلُوا بِهِ قَالُوهُ، وَلَا كُلُّ مَا تَكَلَّمْتَ بِهِ أَجَابُوكَ عَلَيْهِ، فَجَاوِبْنِي لِأَكُونَ الَّذِي أُبْلِغُكَ وَهُمْ يَشْهَدُونَ عَلَى ذَلِكَ لِي، فَأَمَّا مَا ذَكَرْتَ مِنْ سُوءِ الْحَالِ فَهِيَ عَلَى مَا وَصَفْتَ وَأَشَدُّ. ثُمَّ ذَكَرَ مِنْ سُوءِ عَيْشِ الْعَرَبِ وَإِرْسَالِ اللَّهِ النَّبِيَّ ﷺ إِلَيْهِمْ نَحْوَ قَوْلِ النُّعْمَانِ، وَقِتَالِ مَنْ خَالَفَهُمْ أَوِ الْجِزْيَةِ، ثُمَّ قَالَ لَهُ: اخْتَرْ إِنْ شِئْتَ الْجِزْيَةَ عَنْ يَدٍ وَأَنْتَ صَاغِرٌ، وَإِنْ شِئْتَ فَالسَّيْفُ، أَوْ تُسْلِمُ فَتُنْجِي نَفْسَكَ. فَقَالَ: لَوْلَا أَنَّ الرُّسُلَ لَا تُقْتَلُ لَقَتَلْتُكُمْ ! لَا شَيْءَ لَكُمْ عِنْدِي. ثُمَّ اسْتَدْعَى بِوِقْرٍ مِنْ تُرَابٍ فَقَالَ: احْمِلُوهُ عَلَى أَشْرَافِ هَؤُلَاءِ، ثُمَّ سُوقُوهُ حَتَّى يَخْرُجَ مِنْ بَابِ الْمَدَائِنِ، ارْجِعُوا إِلَى صَاحِبِكُمْ فَأَعْلِمُوهُ أَنِّي مُرْسِلٌ إِلَيْهِ رُسْتُمَ حَتَّى يَدْفِنَهُ وَيَدْفِنَكُمْ مَعَهُ فِي خَنْدَقِ الْقَادِسِيَّةِ، ثُمَّ أُورِدُهُ بِلَادَكُمْ حَتَّى أُشْغِلَكُمْ بِأَنْفُسِكُمْ بِأَشَدَّ مِمَّا نَالَكُمْ مِنْ سَابُورَ. فَقَامَ عَاصِمُ بْنُ عَمْرٍو لِيَأْخُذَ التُّرَابَ وَقَالَ: أَنَا أَشْرَفُهُمْ، أَنَا سَيِّدُ هَؤُلَاءِ. فَحَمَلَهُ عَلَى عُنُقِهِ وَخَرَجَ إِلَى رَاحِلَتِهِ فَرَكِبَهَا، وَأَخَذَ التُّرَابَ وَقَالَ لِسَعْدٍ: أَبْشِرْ فَوَاللَّهِ لَقَدْ أَعْطَانَا اللَّهُ أَقَالِيدَ مُلْكِهِمْ. وَاشْتَدَّ ذَلِكَ عَلَى جُلَسَاءِ الْمَلِكِ، وَقَالَ الْمَلِكُ لِرُسْتُمَ، وَقَدْ حَضَرَ عِنْدَهُ مِنْ سَابَاطَ: مَا كُنْتُ أَرَى أَنَّ فِي الْعَرَبِ مِثْلَ هَؤُلَاءِ، مَا أَنْتُمْ بِأَحْسَنَ جَوَابًا مِنْهُمْ، وَلَقَدْ صَدَقَنِي الْقَوْمُ، لَقَدْ وُعِدُوا أَمْرًا لَيُدْرِكُنَّهُ أَوْ لَيَمُوتُنَّ عَلَيْهِ، عَلَى أَنِّي وَجَدْتُ أَفْضَلَهُمْ أَحْمَقَهُمْ حَيْثُ حَمَلَ التُّرَابَ عَلَى رَأْسِهِ. فَقَالَ رُسْتُمُ: أَيُّهَا الْمَلِكُ، إِنَّهُ أَعْقَلُهُمْ. وَتَطَيَّرَ إِلَى ذَلِكَ وَأَبْصَرَهَا دُونَ أَصْحَابِهِ، وَخَرَجَ رُسْتُمُ مِنْ عِنْدِ الْمَلِكِ غَضْبَانَ كَئِيبًا، وَبَعَثَ فِي أَثَرِ الْوَفْدِ وَقَالَ لِثِقَتِهِ: إِنْ أَدْرَكَهُمُ الرَّسُولُ تَلَافَيْنَا أَرْضَنَا، وَإِنْ أَعْجَزَهُ سَلَبَكُمُ اللَّهُ أَرْضَكُمْ، فَرَجَعَ الرَّسُولُ مِنَ الْحِيرَةِ بِفَوَاتِهِمْ، فَقَالَ: ذَهَبَ الْقَوْمُ بِأَرْضِكُمْ مِنْ غَيْرِ شَكٍّ. وَكَانَ مُنَجِّمًا كَاهِنًا. إغارة سواد بن مالك التميمي على النجاف والفراض وَأَغَارَ سَوَادُ بْنُ مَالِكٍ التَّمِيمِيُّ بَعْدَ مَسِيرِ الْوَفْدِ إِلَى يَزْدَجِرْدَ عَلَى النِّجَافِ وَالْفِرَاضِ، فَاسْتَاقَ دَابَّةً مِنْ بَيْنِ بَغْلٍ وَحِمَارٍ وَثَوْرٍ وَأَوْقَرَهَا سُمْكًا، وَصَبَّحَ الْعَسْكَرَ، فَقَسَمَهُ سَعْدٌ بَيْنَ النَّاسِ، وَهَذَا يَوْمُ الْحِيتَانِ  ، وَكَانَتِ السَّرَايَا تَسْرِي لِطَلَبِ اللُّحُومِ، فَإِنَّ الطَّعَامَ كَانَ كَثِيرًا عِنْدَهُمْ، فَكَانُوا يُسَمُّونَ الْأَيَّامَ بِهَا: يَوْمُ الْأَبَاقِرِ وَيَوْمُ الْحِيتَانِ. وَبَعَثَ سَعْدٌ سَرِيَّةً أُخْرَى فَأَغَارُوا فَأَصَابُوا إِبِلًا لِبَنِي تَغْلِبَ وَالنَّمِرِ وَاسْتَاقُوهَا وَمَنْ فِيهَا، فَنَحَرَ سَعْدٌ الْإِبِلَ وَقَسَمَهَا فِي النَّاسِ فَأَخْصَبُوا، وَأَغَارَ عَمْرُو بْنُ الْحَارِثِ عَلَى النَّهْرَيْنِ فَاسْتَاقَ مَوَاشِيَ كَثِيرَةً وَعَادَ. وَسَارَ رُسْتُمُ مِنْ سَابَاطَ، وَجَمَعَ آلَةَ الْحَرْبِ وَبَعَثَ عَلَى مُقَدِّمَتِهِ الْجَالِينُوسَ فِي أَرْبَعِينَ أَلْفًا، وَخَرَجَ هُوَ فِي سِتِّينَ أَلْفًا، وَفِي سَاقَتِهِ عِشْرُونَ أَلْفًا، وَجَعَلَ فِي مَيْمَنَتِهِ الْهُرْمُزَانَ، وَعَلَى الْمَيْسَرَةِ مِهْرَانَ بْنَ بَهْرَامَ الرَّازِيَّ، وَقَالَ رُسْتُمُ لِلْمَلِكِ يُشَجِّعُهُ بِذَلِكَ: إِنْ فَتَحَ اللَّهُ عَلَيْنَا الْقَوْمَ فَتَوَجَّهْنَا إِلَى مِلْكِهِمْ فِي دَارِهِمْ حَتَّى نُشْغِلَهُمْ فِي أَصْلِهِمْ وَبِلَادِهِمْ إِلَى أَنْ يَقْبَلُوا الْمُسَالَمَةَ.

    ✧ The Beginning of the Affair of al-Qādisiyya Al-Qādisiyya was the gateway to Persia in the Jāhiliyya. It was a fortified station, before which lay arched bridges and impassable rivers. When ʿUmar b. al-Khaṭṭāb learned of the killing of Abū ʿUbayd on the Day of the Bridge, the rallying of the Persians, their unification behind Yazdegerd—whom they had installed from the royal house—and the breach of their covenants by the dhimmīs of Iraq, their casting off the treaties that had bound them, their harming of the Muslims, and their expulsion of the governors from among them, he began urging and inciting the people to fight the people of Iraq. ʿUmar wrote to the army that was there, commanding them to move out from among them to the frontiers of the land. Ibn Jarīr, may God have mercy on him, said: ʿUmar ؓ mounted and set out on the first day of Muḥarram in the year fourteen. He halted at a watering place called Ṣirār and encamped there. The people did not know what he intended—whether he would march or stay. When they wanted to ask him about something, they would accost him through ʿUthmān or ʿAbd al-Raḥmān b. ʿAwf. If these two failed to accomplish what they wanted, they would resort to al-ʿAbbās b. ʿAbd al-Muṭṭalib. ʿUthmān asked him about the reason for his movement, so he assembled the people, informed them of the news, and consulted them about marching to Iraq. The common people said: "March, and take us with you." He went along with their opinion and said: "Go early and prepare, for I am going to march unless a better opinion than this comes." Then he gathered the leading Companions of the Messenger of God ﷺ and sent for ʿAlī—whom he had left as his deputy over Madinah—and he came to him; and for Ṭalḥa—who was in charge of the vanguard—and he returned to him; and for al-Zubayr and ʿAbd al-Raḥmān—who were over the two wings—and they attended. Then he consulted them, and they agreed that he should send a man from among the Companions of the Messenger of God ﷺ and reinforce him with the armies. If the outcome was what he desired, that would be victory; otherwise, he would recall that man and send another. In that lay vexation for the enemy. ʿUmar gathered the people and said to them: "I had resolved to march until the men of sound judgment among you turned me from it. Now I have decided to stay and send a man. So advise me about a man." Saʿd b. Abī Waqqāṣ was in charge of the alms of Hawāzin. ʿUmar wrote to him, ordering him to select men of judgment, valor, and arms. Saʿd's letter came to ʿUmar while he was consulting about whom to send. It said: "I have selected for you a thousand horsemen, all of them possessed of valor and judgment, each a defender who protects the inviolable sanctity of his people. Their noble lineages and judgment are the ultimate." When his letter arrived, they said to ʿUmar: "You have found him." He said: "Who is he?" They said: "The attacking lion: Saʿd b. Mālik." He adopted their opinion, summoned him, and gave him command over the war in Iraq. ʿUmar b. al-Khaṭṭāb's Charge to Saʿd b. Abī Waqqāṣ He charged him, saying: "O Saʿd of Banū Wuhayb, let it not deceive you before God that it is said: 'the maternal uncle of the Messenger of God ﷺ and his Companion.' For God does not erase an evil deed with an evil deed, but He erases an evil deed with a good deed. Indeed, God has no kinship with anyone except through obedience to Him. All people, high and low, are equal before God. God is their Lord and they are His servants. They excel one another by well-being and attain what is with God through obedience. So look to the matter which you saw the Messenger of God ﷺ practice from the time he was sent until he departed from us, and cling to it. For that is the matter. This is my admonition to you. If you abandon it and turn away from it, your deeds will be void and you will be among the losers." When he was about to part from him, he said to him: "You will come upon a severe affair, so patience, patience with whatever befalls and afflicts you, that the fear of God may be gathered for you. Know that the fear of God is gathered in two things: in obeying Him and avoiding disobedience to Him. Obedience to Him is attained by those who obey Him through hatred of this world and love of the Hereafter. Disobedience to Him is incurred by those who disobey Him through love of this world and hatred of the Hereafter. Hearts have realities that God creates. Among them are the secret and the open. As for the open, it is that one's praiser and one's blamer be equal to him in truth. As for the secret, it is known by the appearance of wisdom from his heart upon his tongue and by the love of the people. So do not disdain winning love, for the prophets sought people's love. When God loves a servant, He makes people love him, and when He hates a servant, He makes people hate him. So gauge your standing with God by your standing with the people." And he dispatched him with those of the Muslims who had gathered to him—they were four thousand. Among them were Ḥumayḍa b. al-Nuʿmān b. Ḥumayḍa over Bāriq, ʿAmr b. Maʿdī Karib, Abū Sabra b. Dhuʾayb over Madhḥij, Yazīd b. al-Ḥārith al-Ṣudāʾī over Ṣudāʾ, Ḥabīb and Musliya, and Bishr b. ʿAbd Allāh al-Hilālī over Qays ʿAylān. ʿUmar went out to them and passed by a band of youths from al-Sakūn under Ḥuṣayn b. Numayr and Muʿāwiya b. Ḥudayj—lanky, beardless youths. He turned away from them. It was said to him: "What is the matter with you and these?" He said: "No people of the Arabs have passed by me more hateful to me than they." Then he let them go, and afterwards he would recall them with aversion. Among them were Sūdān b. Ḥumrān, who killed ʿUthmān; Ibn Muljim, who killed ʿAlī; Muʿāwiya b. Ḥudayj, who drew the sword against the Muslims, claiming to avenge ʿUthmān; and Ḥuṣayn b. Numayr, who was among the fiercest of people in fighting ʿAlī. ʿUmar escorted them from Ṣirār to al-Aʿwaṣ. ʿUmar stood among the people as a preacher there and said: "God has struck parables for you and turned the word for you so that He may quicken hearts thereby. For hearts are dead within their breasts until God quickens them. Whoever knows a thing, let him benefit from it. Justice has signs and glad tidings. As for the signs, they are modesty, generosity, gentleness, and leniency. As for the glad tidings, they are mercy. God has appointed a gate for every matter and made a key for every gate. The gate of justice is reflection, and its key is renunciation. Reflection is remembrance of death and preparation by sending deeds ahead. Renunciation is taking what is right from everyone who owes a right and being content with what suffices of bare subsistence. For whoever is not content with bare subsistence, nothing will enrich him. I stand between you and God, and there is no one between me and Him. God has made it incumbent upon me to repel supplication from Him. So bring your complaints to us. Whoever cannot do so, then to one who will convey them to us; we will take his right for him without hesitation. ʿUmar's Reinforcement of Saʿd after His Departure with Troops ʿUmar reinforced Saʿd after his departure with two thousand Yemenis and Najdīs. Al-Muthannā b. Ḥāritha was with eight thousand, and Saʿd marched while al-Muthannā awaited his arrival. The Death of al-Muthannā ؓ When Saʿd reached the river Zarūd, and only a little remained before he would meet al-Muthannā b. Ḥāritha—each of them longing for his companion—the wound of al-Muthannā b. Ḥāritha, which he had received on the Day of the Bridge, broke open, and he died—may God have mercy on him and be pleased with him. He had appointed Bashīr b. al-Khaṣāṣiyya as his successor over the people. Saʿd was then at Zarūd, and eight thousand had gathered with him. ʿUmar commanded Banū Asad to encamp on the border of their land between al-Ḥazn and al-Basīṭa, and they encamped with three thousand. Saʿd marched to Sharāf and encamped there. Al-Ashʿab b. Qays joined him there with one thousand seven hundred men from the people of Yemen. So the total number of those who witnessed al-Qādisiyya was thirty-some thousand, and the total of those among whom its booty was distributed was about thirty thousand. No one was bolder against the people of Persia than Rabīʿa. The Muslims called them "Rabīʿa of the Lion" as opposed to "Rabīʿa of the Horse." ʿUmar left no man of judgment, nobility, eloquence, poetry, or prominence among the notables but he sent him to Saʿd. Saʿd gathered the Muslims who were in Iraq from the army of al-Muthannā, and they assembled at Sharāf. He arrayed them and appointed commanders. He placed an ʿarīf over every ten men. He set men of early merit over the banners. He appointed men over the wars—over its rear guard, vanguard, infantry, scouts, and wings. He did not proceed except by ʿUmar's letter. He placed Zuhra b. ʿAbd Allāh b. Qatāda b. al-Ḥawiyya over the vanguard, and he was one of the Companions of the Messenger of God ﷺ. He placed ʿAbd Allāh b. al-Muʿtamm over the right wing, and he was also a Companion. He appointed Shuraḥbīl b. al-Simṭ al-Kindī over the left wing. He made his deputy Khālid b. ʿUrfuṭa, confederate of Banū ʿAbd Shams. He placed ʿĀṣim b. ʿAmr al-Tamīmī over the rear guard, Sawād b. Mālik al-Tamīmī over the scouts, Salmān b. Rabīʿa al-Bāhilī over the shock troops, Ḥammāl b. Mālik al-Asadī over the infantry, and ʿAbd Allāh b. Dhī al-Sahmayn al-Khathʿamī over the cavalry. ʿUmar appointed ʿAbd al-Raḥmān b. Rabīʿa al-Bāhilī as judge among them and also over the division of booty. He made Salmān al-Fārisī their guide and summoner, and the secretary was Ziyād b. Abīhi. Al-Muʿannā b. Ḥāritha al-Shaybānī and Salmā bt. Khaṣafa, the wife of al-Muthannā, arrived at Sharāf. After his brother's death, al-Muʿannā had marched against Qābūs b. Qābūs b. al-Mundhir at al-Qādisiyya. The Persians had sent him there to rouse the Arabs. Al-Muʿannā went to him, turned him back, and put him and those with him to sleep, then returned to Dhū Qār. He then went to Saʿd to inform him of al-Muthannā's counsel to him and the Muslims. It ordered them to fight the Persians on the borders of their land, on the nearest stone of Arab territory, and not to fight them in the heart of their abode. If God granted victory to the Muslims, they would have what lay beyond; and if it was the other way, they would return to a reserve force and then be more knowledgeable of their routes and bolder in their land, until God restored the turn to them. Saʿd and those with him invoked mercy on al-Muthannā. He confirmed al-Muʿannā in his office and enjoined good treatment of his household. Saʿd's Marriage to Salmā, Wife of al-Muthannā Then Saʿd married Salmā, al-Muthannā's wife. With him were ninety-nine men who had been at Badr, three hundred and some who had companionship with the Prophet between the Pledge of al-Riḍwān and above that, three hundred who had witnessed the Conquest, and seven hundred sons of the Companions. ʿUmar's letter came to Saʿd with the like of al-Muthannā's counsel. ʿUmar also wrote to Abū ʿUbayda to send the people of Iraq and those who chose to join them to Iraq. The Persians had a garrison at the palace of Ibn Muqātil, commanded by al-Nuʿmān b. Qabīṣa al-Ṭāʾī, who was the cousin of Qabīṣa b. Iyās, lord of al-Ḥīra. When he heard of Saʿd's coming, he asked about him—ʿAbd Allāh b. Sinān b. Khuzaym al-Asadī was with him. It was said: "A man of Quraysh." He said: "By God, I will oppose him in battle, for Quraysh are slaves of whoever conquers. By God, they will not leave their lands except in a pair of sandals!" ʿAbd Allāh b. Sinān became angry at his words. He gave him respite until he entered his tent, then killed him and joined Saʿd, having embraced Islam. Saʿd marched from Sharāf and encamped at al-ʿUdhayb. Then he marched until he encamped at al-Qādisiyya, between al-ʿAtīq and the trench, opposite the bridge, with Qudays a mile below it. ʿUmar wrote to Saʿd: "It has been cast into my mind that when you meet the enemy, you will defeat them. So whenever one of you plays with one of the Persians by granting safety, by a gesture, or by speech, it is considered safety by them—so treat it as a pledge of safety and fulfillment. For an error in fulfillment is a remnant, while an error in treachery is destruction. In it lies your weakness and your enemy's strength." When Zuhra encamped in the vanguard and evening came, he sent a raiding party of thirty men known for valor and ordered them to raid al-Ḥīra. When they passed al-Saylaḥīn, they heard a clamor. They waited until they came abreast of it, and it turned out to be the sister of Āzādhmard b. Āzādhabah, the marzbān of al-Ḥīra, being escorted in wedding procession to the lord of al-Ṣinnayn, one of the nobles of the Persians. Bukayr b. ʿAbd Allāh al-Laythī, commander of the raiding party, charged Shīrzād b. Āzādhabah and broke his back. The horses scattered in every direction, and the Muslims seized the baggage and the daughter of Āzādhabah along with thirty women of the dihqāns and a hundred servants, and with them was wealth of incalculable value. He drove it all and returned, arriving at Saʿd in the morning at ʿUdhayb al-Hijānāt. He distributed it among the Muslims. He left the women at al-ʿUdhayb with horsemen to guard them, commanded by Ghālib b. ʿAbd Allāh al-Laythī. Saʿd's Encampment at al-Qādisiyya Saʿd encamped at al-Qādisiyya and stayed there a month without any of the Persians coming to him. Then Saʿd sent ʿĀṣim b. ʿAmr to Maysān to seek sheep or cattle, but he could not obtain any. The people there fortified themselves against him. ʿĀṣim seized a man by a thicket and asked him about the cattle and sheep. He said: "I do not know." A bull lowed from the thicket: "The enemy of God has lied! Here we are!" So he entered and drove out the cattle, bringing them to the camp. Saʿd distributed them among the people, and they were enriched for some days. This reached al-Ḥajjāj in his time, so he sent for a group and questioned them. They testified that they had heard and witnessed it. He said: "You lie." They said: "That is if you were present and we were absent." He said: "You speak truth. What did the people say about that?" They said: "It was taken as a sign of God's good pleasure and the conquest of our enemy." He said: "This could only happen if the gathering were righteous and God-fearing." They said: "We do not know what their hearts concealed. But as for what we saw, we never saw people more abstemious from this world or more hateful of it. There was among them no coward, no deceiver, and no traitor." That was the Day of the Cattle. Saʿd's Dispatching of Raids between Kaskar and al-Anbār Saʿd dispatched raids and plundering between Kaskar and al-Anbār, and they gathered enough food to suffice them for a long while. Between Khālid b. al-Walīd's entry into Iraq and Saʿd's encampment at al-Qādisiyya and the conclusion of its affair, there were two years and some. Saʿd's stay at al-Qādisiyya was two months and some until victory. The people of the Sawād sought help from Yazdajird, and informed him that the Arabs had encamped at al-Qādisiyya and that nothing would remain against their action; and they had laid waste what was between them and the Euphrates, and plundered the beasts and provisions; and if relief was slow, we would give them up by our own hands. And those who had estates at al-Ṭaff wrote to him of that, and they incited him to send the armies. So Yazdajird sent to Rustum, and he entered upon him, and he said: I desire to dispatch you on this front, for you are the man of Fāris today, and you have seen what has befallen the Persians such as the like of it has never come upon them. He showed him compliance then said to him: Leave me, for the Arabs will continue to fear the Persians as long as you have not struck them with me; and perhaps the state may be secured by me if I do not attend the war, and God will have sufficed, and we will have achieved the stratagem; and deliberation in war is more beneficial than some victory, and patience is better than haste; and fighting army after army is better than a defeat at once and harsher on our enemy. But he refused him, and Rustum repeated his words and said: The neglect of counsel has compelled me to magnify myself and praise myself; and were I to find any escape from that I would not utter it. I adjure you by God regarding yourself and your kingdom: leave me to stay with my army and let me send al-Jālīnūs; if it be for us, then that; otherwise we send another than him, until when we find no escape we endure them, having already weakened them while we are fresh; for I shall remain hoped for among the people of Fāris as long as I am not defeated. But he refused except that he march. So he went out until he struck his camp at Sābāṭ, and he sent to the king asking to be excused, but he refused. And the news of that came to Saʿd, so he wrote to ʿUmar, and ʿUmar wrote to him: Let not what comes to you about them distress you; and seek help from God and rely upon Him; and send to him men of debate, judgment, and fortitude to call him, for God will make their call a weakening for them. Saʿd sent envoys to Yazdajird, so Saʿd sent a group, among them: al-Nuʿmān b. Muqarrin, and Busr b. Abī Ruhm, and Ḥamala b. Ḥawiyya, and Ḥanẓala b. al-Rabīʿ, and Furāt b. Ḥayyān, and ʿAdī b. Suhayl, and ʿUṭārid b. Ḥājib, and al-Mughīra b. Zurāra b. al-Nabbāsh al-Asadī, and al-Ashʿath b. Qays, and al-Ḥārith b. Ḥassān, and ʿĀṣim b. ʿAmr, and ʿAmr b. Maʿdī Karib, and al-Mughīra b. Shuʿba, and al-Muʿannā b. Ḥāritha — to Yazdajird as callers. They went out from the camp and came to Yazdajird, and they bypassed Rustum and sought permission to enter upon Yazdajird, and they were detained. He brought his viziers, and Rustum with them, and consulted them about what he should do and say to them. And the people gathered to look at them, and beneath them were horses all neighing, and upon them were striped cloaks, and in their hands whips. Then he gave them permission, and he brought the interpreter and said to him: Ask them what brought you and what called you to raid us and to be avid for our lands? Is it because we were distracted from you that you have become bold against us? Al-Nuʿmān b. Muqarrin said to his companions: If you wish, I shall speak on your behalf, and whoever wishes I shall prefer him. They said: Rather, you speak. He said: God had mercy on us and sent to us a Messenger who commands us to good and forbids us from evil, and promised us for answering him the good of this world and the Hereafter. He did not call any tribe but that a party from it drew near to him and a party from it kept away from him. Then he was commanded to proclaim war against those Arabs who opposed him, and he began with them, and they entered with him in two ways: one compelled to it and so became content, and one obedient who came to him and so increased. Thus we all came to know the excellence of what he brought over what we had been upon of enmity and straitness. Then he commanded us to begin with those of the nations nearest to us and call them to fairness. So we call you to our religion, and it is a religion that has made good every good and made ugly every ugly. If you refuse, then a matter of evil that is lighter than another that is worse than it: the jizya. If you refuse, then open war. If you respond to our religion, we shall leave among you the Book of God and establish you upon judging by its ordinances, and we shall turn away from you, and your affairs and your lands remain yours. If you pay the tribute, we accept and protect you; otherwise we fight you. Then Yazdajird spoke and said: I know of no nation on earth more wretched, fewer in number, or worse in mutual relations than you. We used to assign to you the villages of the outskirts, and they sufficed us against you. Do not hope to stand against Fāris. If some delusion has overtaken you, let it not delude you about us. If it is hardship, we have assigned you provisions until your fertility returns, and we honor your notables and clothe you, and set over you a king who will be gentle with you. He silenced the people, then al-Mughīra b. Zurāra stood and said: O king, these are the chiefs of the Arabs and their notables, and they are nobles who feel shame before nobles. Only nobles honor nobles and magnify their rights. Not all that they were sent with have they said, nor all that you have spoken have they answered you upon. So answer me, so that I may be the one who conveys to you, and they bear witness to that for me. As for what you mentioned of the evil condition, it is as you described and worse. Then he mentioned the evil of the Arabs' livelihood and God's sending of the Prophet ﷺ to them, similar to the words of al-Nuʿmān, and the fighting of those who opposed them or the jizya. Then he said to him: Choose, if you will, the jizya from a hand while you are humbled; and if you will, then the sword; or you submit and save yourself. He said: Were it not that envoys are not killed, I would kill you! You have nothing with me. Then he called for a load of earth and said: Put it upon the noblest of these, then drive him until he exits the gate of al-Madāʾin. Return to your companion and inform him that I am sending to him Rustum to bury him and bury you with him in the trench of al-Qādisiyya; then I shall bring him into your lands until I preoccupy you with yourselves with something harsher than what befell you from Sābūr. ʿĀṣim b. ʿAmr stood to take the earth and said: I am the noblest of them, I am the chief of these. So he carried it on his neck and went out to his riding camel and mounted it, and he took the earth and said to Saʿd: Rejoice, for by God, God has given us the keys of their kingdom. That weighed heavily upon the king's companions, and the king said to Rustum, who had come to him from Sābāṭ: I did not think there were among the Arabs the likes of these. You are not better in answer than they. The people have told me the truth: they have been promised a matter that they will either attain or die upon it. Yet I found the best of them the most foolish of them, when he carried the earth on his head. Rustum said: O king, he is the most intelligent of them. And he took evil omen from that and perceived it without his companions. And Rustum went out from the king's presence angry and gloomy, and he sent after the delegation and said to his confidant: If the messenger overtakes them, we retrieve our land; and if he fails, God has stripped you of your land. The messenger returned from al-Ḥīra with report of their escape, and he said: The people have taken your land without doubt. He was an astrologer and soothsayer. The raid of Suwād b. Mālik al-Tamīmī on al-Nijāf and al-Firāḍ And Suwād b. Mālik al-Tamīmī raided, after the delegation's departure to Yazdajird, al-Nijāf and al-Firāḍ, and drove off beasts from among mules, donkeys, and oxen, and loaded them with fish, and came to the camp in the morning. Saʿd divided it among the people, and this is the Day of the Fish. And the raiding parties used to go out seeking meats, for food was abundant with them, so they named the days by it: the Day of the Oxen and the Day of the Fish. And Saʿd sent another raiding party, and they raided and captured camels belonging to Banū Taghlib and al-Namir, and drove them off with their people. Saʿd slaughtered the camels and divided them among the people, and they became well supplied. And ʿAmr b. al-Ḥārith raided al-Nahrayn and drove off much livestock and returned. And Rustum marched from Sābāṭ, and gathered the implements of war, and sent at his vanguard al-Jālīnūs with forty thousand, and he himself went out with sixty thousand, and in his rear guard twenty thousand. He placed al-Hurmuzān on his right wing, and on the left wing Mihrān b. Bahrām al-Rāzī. And Rustum said to the king, encouraging him with that: If God opens for us against the people, we shall turn to their kingdom in their abode until we preoccupy them in their own base and lands until they accept peace.

76. Tarikh (al-Tabari) 1873No grade recorded

    وَكَانَ خُرُوجُ رُسْتُمَ مِنَ الْمَدَائِنِ فِي سِتِّينَ أَلْفَ مَتْبُوعٍ، وَمَسِيرُهُ عَنْ سَابَاطَ  فِي مِائَةِ أَلْفٍ وَعِشْرِينَ أَلْفَ مَتْبُوعٍ، وَقِيلَ غَيْرُ ذَلِكَ. وَلَمَّا فَصَلَ رُسْتُمُ عَنْ سَابَاطَ كَتَبَ إِلَى أَخِيهِ الْبِنْذَوَانِ: أَمَّا بَعْدُ فَرُمُّوا حُصُونَكُمْ وَأَعِدُّوا وَاسْتَعِدُّوا، فَكَأَنَّكُمْ بِالْعَرَبِ قَدْ قَارَعُوكُمْ عَنْ أَرْضِكُمْ وَأَبْنَائِكُمْ، وَقَدْ كَانَ مِنْ رَأْيِي مُدَافَعَتُهُمْ وَمُطَاوَلَتُهُمْ حَتَّى تَعُودَ سُعُودُهُمْ نُحُوسًا، فَإِنَّ السَّمَكَةَ قَدْ كَدَّرَتِ الْمَاءَ، وَإِنَّ النَّعَائِمَ قَدْ حَسُنَتْ، وَالزُّهْرَةُ قَدْ حَسُنَتْ، وَاعْتَدَلَ الْمِيزَانُ، وَذَهَبَ بَهْرَامُ، وَلَا أَرَى هَؤُلَاءِ الْقَوْمَ إِلَّا سَيَظْهَرُونَ عَلَيْنَا، وَيَسْتَوْلُونَ عَلَى مَا يَلِينَا، وَإِنَّ أَشَدَّ مَا رَأَيْتُ أَنَّ الْمَلِكَ قَالَ: لَتَسِيرُنَّ أَوْ لَأَسِيرَنَّ بِنَفْسِي. وَلَقِيَ جَابَانُ رُسْتُمَ عَلَى قَنْطَرَةِ سَابَاطَ، وَكَانَا مُنَجِّمَيْنِ، فَشَكَا إِلَيْهِ وَقَالَ لَهُ: أَلَا تَرَى مَا أَرَى ؟ فَقَالَ لَهُ رُسْتُمُ: أَمَّا أَنَا فَأُقَادُ بِخِشَاشٍ وَزِمَامٍ، وَلَا أَجِدُ بُدًّا مِنَ الِانْقِيَادِ. ثُمَّ سَارَ فَنَزَلَ بِكُوثَى، فَأُتِيَ بِرَجُلٍ مِنَ الْعَرَبِ، فَقَالَ لَهُ: مَا جَاءَ بِكُمْ وَمَاذَا تَطْلُبُونَ ؟ فَقَالَ: جِئْنَا نَطْلُبُ مَوْعُودَ اللَّهِ بِمِلْكِ أَرْضِكُمْ وَأَبْنَائِكُمْ إِنْ أَبَيْتُمْ أَنْ تُسْلِمُوا. قَالَ رُسْتُمُ: فَإِنْ قُتِلْتُمْ قَبْلَ ذَلِكَ ! قَالَ: مَنْ قُتِلَ مِنَّا دَخَلَ الْجَنَّةَ، وَمَنْ بَقِيَ مِنَّا أَنْجَزَهُ اللَّهُ مَا وَعَدَهُ، فَنَحْنُ عَلَى يَقِينٍ. فَقَالَ رُسْتُمُ: قَدْ وَضَعَنَا إِذَنْ فِي أَيْدِيكُمْ ! فَقَالَ: أَعْمَالُكُمْ وَضَعَتْكُمْ فَأَسْلَمَكُمُ اللَّهُ بِهَا، فَلَا يَغُرَنَّكَ مَنْ تَرَى حَوْلَكَ، فَإِنَّكَ لَسْتَ تُجَاوِلُ الْإِنْسَ إِنَّمَا تُجَاوِلُ الْقَدَرَ. فَضَرَبَ عُنُقَهُ، ثُمَّ سَارَ فَنَزَلَ الْبُرْسَ، فَغَصَبَ أَصْحَابُهُ النَّاسَ أَبْنَاءَهُمْ وَأَمْوَالَهُمْ وَوَقَعُوا عَلَى النِّسَاءِ وَشَرِبُوا الْخُمُورَ، فَضَجَّ أَهْلُهَا إِلَى رُسْتُمَ فَقَالَ: يَا مَعْشَرَ فَارِسَ، وَاللَّهِ لَقَدْ صَدَقَ الْعَرَبِيُّ، وَاللَّهِ مَا أَسْلَمَنَا إِلَّا أَعْمَالُنَا، وَاللَّهِ إِنَّ الْعَرَبَ مَعَ هَؤُلَاءِ وَهُمْ لَهُمْ حَرْبٌ أَحْسَنُ سِيرَةً مِنْكُمْ، إِنَّ اللَّهَ كَانَ يَنْصُرُكُمْ عَلَى الْعَدُوِّ وَيُمَكِّنُ لَكْمُ فِي الْبِلَادِ بِحُسْنِ السِّيرَةِ، وَكَفِّ الظُّلْمِ وَالْوَفَاءِ وَالْإِحْسَانِ، فَإِذَا تَغَيَّرْتُمْ فَلَا يُرَى اللَّهُ إِلَّا مُغَيِّرًا مَا بِكُمْ، وَمَا أَنَا بِآمِنٍ مِنْ أَنْ يَنْزِعَ اللَّهُ سُلْطَانَهُ مِنْكُمْ. وَأُتِيَ بِبَعْضِ مَنْ يُشْكَى مِنْهُ فَضَرَبَ عُنُقَهُ. وصول رستم إلى الحيرة ثُمَّ سَارَ حَتَّى نَزَلَ الْحِيرَةَ، وَدَعَا أَهْلَهَا وَتَهَدَّدَهُمْ وَهَمَّ بِهِمْ، فَقَالَ لَهُ ابْنُ بُقَيْلَةَ: لَا تَجْمَعْ عَلَيْنَا أَنْ تَعْجِزَ عَنْ نُصْرَتِنَا، وَتَلُومَنَا عَلَى الدَّفْعِ عَنْ أَنْفُسِنَا. وَلَمَّا نَزَلَ رُسْتُمُ بِالنَّجَفِ رَأَى كَأَنَّ مَلَكًا نَزَلَ مِنَ السَّمَاءِ وَمَعَهُ النَّبِيُّ ﷺ وَعُمَرُ، فَأَخَذَ الْمَلِكُ سِلَاحَ أَهْلِ فَارِسَ فَخَتَمَهُ، ثُمَّ دَفَعَهُ إِلَى النَّبِيِّ ﷺ فَدَفَعَهُ النَّبِيُّ ﷺ إِلَى عُمَرَ، فَأَصْبَحَ رُسْتُمُ حَزِينًا. وَأَرْسَلَ سَعْدٌ السَّرَايَا وَرُسْتُمُ بِالنَّجَفِ، وَالْجَالِينُوسُ بَيْنَ النَّجَفِ وَالسَّيْلَحِينِ، فَطَافَتْ فِي السَّوَادِ، فَبَعَثَ سَوَادًا وَحُمَيْضَةَ فِي مِائَةِ مِائَةٍ، فَأَغَارُوا عَلَى النَّهْرَيْنِ، وَبَلَغَ رُسْتُمَ الْخَبَرُ فَأَرْسَلَ إِلَيْهِمْ خَيْلًا، وَسَمِعَ سَعْدٌ أَنَّ خَيْلَهُ قَدْ وَغَلَتْ فَأَرْسَلَ عَاصِمَ بْنَ عَمْرٍو وَجَابِرًا الْأَسَدِيَّ فِي آثَارِهِمْ، فَلَقِيَهُمْ عَاصِمٌ وَخَيْلُ فَارِسَ تَحُوشُهُمْ لِيُخَلِّصُوا مَا بِأَيْدِيهِمْ، فَلَمَّا رَأَتْهُ الْفُرْسُ هَرَبُوا وَرَجَعَ الْمُسْلِمُونَ بِالْغَنَائِمِ. وَأَرْسَلَ سَعْدٌ عَمْرَو بْنَ مَعْدِي كَرِبَ وَطُلَيْحَةَ الْأَسَدِيَّ طَلِيعَةً، فَسَارَا فِي عَشَرَةٍ، فَلَمْ يَسِيرُوا إِلَّا فَرْسَخًا وَبَعْضَ آخَرَ حَتَّى رَأَوْا مَسَالِحَهُمْ وَسَرْحَهُمْ عَلَى الطُّفُوفِ قَدْ مَلَئُوهَا، فَرَجَعَ عَمْرٌو وَمَنْ مَعَهُ، وَأَبَى طُلَيْحَةُ إِلَّا التَّقَدُّمَ، فَقَالُوا لَهُ: أَنْتَ رَجُلٌ فِي نَفْسِكَ غَدْرٌ، وَلَنْ تُفْلِحَ بَعْدَ قَتْلِ عُكَّاشَةَ بْنِ مِحْصَنٍ، فَارْجِعْ مَعَنَا. فَأَبَى، فَرَجَعُوا إِلَى سَعْدٍ فَأَخْبَرُوهُ بِقُرْبِ الْقَوْمِ. وَمَضَى طُلَيْحَةُ حَتَّى دَخَلَ عَسْكَرَ رُسْتُمَ، وَبَاتَ فِيهِ يَجُوسُهُ وَيَتَوَسَّمُ، فَهَتَكَ أَطْنَابَ بَيْتِ رَجُلٍ عَلَيْهِ وَاقْتَادَ فَرَسَهُ، ثُمَّ هَتَكَ عَلَى آخَرَ بَيْتَهُ وَحَلَّ فَرَسَهُ، ثُمَّ فَعَلَ بِآخَرَ كَذَلِكَ، ثُمَّ خَرَجَ يَعْدُو بِهِ فَرَسُهُ، وَنَذَرَ بِهِ النَّاسُ فَرَكِبُوا فِي طَلَبِهِ، فَأَصْبَحَ وَقَدْ لَحِقَهُ فَارِسٌ مِنَ الْجُنْدِ فَقَتَلَهُ طُلَيْحَةُ، ثُمَّ آخَرُ فَقَتَلَهُ، ثُمَّ لَحِقَ بِهِ ثَالِثٌ فَرَأَى مَصْرَعَ صَاحِبَيْهِ، وَهُمَا ابْنَا عَمِّهِ، فَازْدَادَ حَنَقًا، فَلَحِقَ طُلَيْحَةَ، فَكَرَّ عَلَيْهِ طُلَيْحَةُ وَأَسَرَهُ، وَلَحِقَهُ النَّاسُ، فَرَأَوْا فَارِسَيِ الْجُنْدِ قَدْ قُتِلَا وَأُسِرَ الثَّالِثُ وَقَدْ شَارَفَ طُلَيْحَةُ عَسْكَرَهُ، فَأَحْجَمُوا عَنْهُ، وَدَخَلَ طُلَيْحَةُ عَلَى سَعْدٍ وَمَعَهُ الْفَارِسِيُّ وَأَخْبَرَهُ الْخَبَرَ، فَسَأَلَ التُّرْجُمَانُ الْفَارِسِيَّ، فَطَلَبَ الْأَمَانَ، فَآمَنَهُ سَعْدٌ، قَالَ: أُخْبِرُكُمْ عَنْ صَاحِبِكُمْ هَذَا قَبْلَ أَنْ أُخْبِرَكُمْ عَمَّنْ قِبَلِي، بَاشَرْتُ الْحُرُوبَ مُنْذُ أَنَا غُلَامٌ إِلَى الْآنِ، وَسَمِعْتُ بِالْأَبْطَالِ، وَلَمْ أَسْمَعْ بِمِثْلِ هَذَا، أَنَّ رَجُلًا قَطَعَ فَرْسَخَيْنِ إِلَى عَسْكَرٍ فِيهِ سَبْعُونَ أَلْفًا، يَخْدِمُ الرَّجُلَ مِنْهُمُ الْخَمْسَةُ وَالْعَشَرَةُ، فَلَمْ يَرْضَ أَنْ يَخْرُجَ كَمَا دَخَلَ حَتَّى سَلَبَ فُرْسَانَ الْجُنْدِ، وَهَتَكَ عَلَيْهِمُ الْبُيُوتَ، فَلَمَّا أَدْرَكْنَاهُ قَتَلَ الْأَوَّلَ وَهُوَ يُعَدُّ بِأَلْفِ فَارِسٍ، ثُمَّ الثَّانِي وَهُوَ نَظِيرُهُ، ثُمَّ أَدْرَكْتُهُ أَنَا وَلَا أَظُنُّ أَنَّنِي خَلَّفْتُ مِنْ بَعْدِي مَنْ يَعْدِلُنِي وَأَنَا الثَّائِرُ بِالْقَتِيلَيْنِ، فَرَأَيْتُ الْمَوْتَ وَاسْتُؤْسِرْتُ. ثُمَّ أَخْبَرَهُ عَنِ الْفُرْسِ، وَأَسْلَمَ وَلَزِمَ طُلَيْحَةَ، وَكَانَ مِنْ أَهْلِ الْبَلَاءِ بِالْقَادِسِيَّةِ، وَسَمَّاهُ سَعْدٌ مُسْلِمًا. وصول رستم القادسية ثُمَّ سَارَ رُسْتُمُ وَقَدِمَ الْجَالِينُوسُ وَذَا الْحَاجِبِ، فَنَزَلَ الْجَالِينُوسُ بِحِيَالِ زُهْرَةَ مِنْ دُونِ الْقَنْطَرَةِ، وَنَزَلَ ذُو الْحَاجِبِ بِطِيزَنَابَاذَ، وَنَزَلَ رُسْتُمُ بِالْخَرَّارَةِ، ثُمَّ سَارَ رُسْتُمُ فَنَزَلَ بِالْقَادِسِيَّةِ، وَكَانَ بَيْنَ مَسِيرِهِ مِنَ الْمَدَائِنِ وَوُصُولِهِ الْقَادِسِيَّةَ أَرْبَعَةُ أَشْهُرٍ، لَا يَقْدَمُ رَجَاءَ أَنْ يَضْجَرُوا بِمَكَانِهِمْ فَيَنْصَرِفُوا، وَخَافَ أَنْ يَلْقَى مَا لَقِيَ مَنْ قَبْلَهُ، وَطَاوَلَهُمْ لَوْلَا مَا جَعَلَ الْمَلِكُ يَسْتَعْجِلُهُ وَيُنْهِضُهُ وَيُقَدِّمُهُ، حَتَّى أَقْحَمَهُ. وَكَانَ عُمَرُ قَدْ كَتَبَ إِلَى سَعْدٍ يَأْمُرُهُ بِالصَّبْرِ وَالْمُطَاوَلَةِ أَيْضًا، فَأَعَدَّ لِلْمُطَاوَلَةِ. فَلَمَّا وَصَلَ رُسْتُمُ الْقَادِسِيَّةَ وَقَفَ عَلَى الْعَتِيقِ بِحِيَالِ عَسْكَرِ سَعْدٍ وَنَزَلَ النَّاسُ، فَمَا زَالُوا يَتَلَاحَقُونَ حَتَّى أَعْتَمُوا مِنْ كَثْرَتِهِمْ، وَالْمُسْلِمُونَ مُمْسِكُونَ عَنْهُمْ. وَكَانَ مَعَ رُسْتُمَ ثَلَاثَةٌ وَثَلَاثُونَ فِيلًا، مِنْهَا فِيلُ سَابُورَ الْأَبْيَضُ، وَكَانَتِ الْفِيَلَةُ تَأْلَفُهُ، فَجَعَلَ فِي الْقَلْبِ ثَمَانِيَةَ عَشَرَ فِيلًا، وَفِي الْمُجَنِّبَتَيْنِ خَمْسَةَ عَشَرَ فِيلًا. فَلَمَّا أَصْبَحَ رُسْتُمُ مِنْ تِلْكَ اللَّيْلَةِ رَكِبَ وَسَايَرَ الْعَتِيقَ نَحْوَ خُفَّانَ، حَتَّى أَتَى عَلَى مُنْقَطَعِ عَسْكَرِ الْمُسْلِمِينَ، ثُمَّ صَعِدَ حَتَّى انْتَهَى إِلَى الْقَنْطَرَةِ، فَتَأَمَّلَ الْمُسْلِمِينَ وَوَقَفَ عَلَى مَوْضِعٍ يُشْرِفُ مِنْهُ عَلَيْهِمْ، وَوَقَفَ عَلَى الْقَنْطَرَةِ، وَأَرْسَلَ إِلَى زُهْرَةَ فَوَاقَفَهُ، فَأَرَادَهُ عَلَى أَنْ يُصَالِحَهُ وَيَجْعَلَ لَهُ جُعْلًا عَلَى أَنْ يَنْصَرِفُوا عَنْهُ مِنْ غَيْرِ أَنْ يُصَرِّحَ لَهُ بِذَلِكَ، بَلْ يَقُولُ لَهُ: كُنْتُمْ جِيرَانَنَا، وَكُنَّا نُحْسِنُ إِلَيْكُمْ وَنَحْفَظُكُمْ. وَيُخْبِرُهُ عَنْ صَنِيعِهِمْ مَعَ الْعَرَبِ. فَقَالَ لَهُ زُهْرَةُ: لَيْسَ أَمْرُنَا أَمْرَ أُولَئِكَ، إِنَّنَا لَمْ نَأْتِكُمْ لِطَلَبِ الدُّنْيَا، إِنَّمَا طَلِبَتُنَا وَهِمَّتُنَا الْآخِرَةُ، وَقَدْ كُنَّا كَمَا ذَكَرْتَ إِلَى أَنْ بَعَثَ اللَّهُ فِينَا رَسُولًا، فَدَعَانَا إِلَى رَبِّهِ، فَأَجَبْنَاهُ، فَقَالَ لِرَسُولِهِ: إِنِّي سَلَّطْتُ هَذِهِ الطَّائِفَةَ عَلَى مَنْ لَمْ يَدِنْ بِدِينِي، فَأَنَا مُنْتَقِمٌ بِهِ مِنْهُمْ، وَأَجْعَلُ لَهُمُ الْغَلَبَةَ مَا دَامُوا مُقِرِّينَ بِهِ، وَهُوَ دِينُ الْحَقِّ لَا يَرْغَبُ عَنْهُ أَحَدٌ إِلَّا ذَلَّ، وَلَا يَعْتَصِمُ بِهِ أَحَدٌ إِلَّا عَزَّ. فَقَالَ لَهُ رُسْتُمُ: مَا هُوَ ؟ قَالَ: أَمَّا عَمُودُهُ الَّذِي لَا يَصْلُحُ إِلَّا بِهِ فَشَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. قَالَ: وَأَيُّ شَيْءٍ أَيْضًا ؟ قَالَ: وَإِخْرَاجُ الْعِبَادِ مِنْ عِبَادَةِ الْعِبَادِ إِلَى عِبَادَةِ اللَّهِ، وَالنَّاسُ بَنُو آدَمَ وَحَوَّاءَ إِخْوَةٌ لِأَبٍ وَأُمٍّ. قَالَ: مَا أَحْسَنَ هَذَا ! ثُمَّ قَالَ رُسْتُمُ: أَرَأَيْتَ إِنْ أَجَبْتُ إِلَى هَذَا وَمَعِي قَوْمِي، كَيْفَ يَكُونُ أَمْرُكُمْ، أَتَرْجِعُونَ ؟ قَالَ: إِي وَاللَّهِ. قَالَ: صَدَقْتَنِي، أَمَّا إِنَّ أَهْلَ فَارِسَ مُنْذُ وَلِيَ أَرْدَشِيرُ لَمْ يَدَعُوا أَحَدًا يَخْرُجُ مِنْ عَمَلِهِ مِنَ السِّفْلَةِ، كَانُوا يَقُولُونَ: إِذَا خَرَجُوا مِنْ أَعْمَالِهِمْ تَعَدُّوا طَوْرَهُمْ وَعَادُوا أَشْرَافَهُمْ. فَقَالَ زُهْرَةُ: نَحْنُ خَيْرُ النَّاسِ لِلنَّاسِ، فَلَا نَسْتَطِيعُ أَنْ نَكُونَ كَمَا تَقُولُونَ، بَلْ نُطِيعُ اللَّهَ فِي السِّفْلَةِ، وَلَا يَضُرُّنَا مَنْ عَصَى اللَّهَ فِينَا. فَانْصَرَفَ عَنْهُ وَدَعَا رِجَالَ فَارِسَ فَذَاكَرَهُمْ هَذَا فَأَنِفُوا. لقاء ربعي بن عامر ؓ برستم فَأَرْسَلَ إِلَى سَعْدٍ: أَنِ ابْعَثْ إِلَيْنَا رَجُلًا نُكَلِّمُهُ وَيُكَلِّمُنَا. فَدَعَا سَعْدٌ جَمَاعَةً لِيُرْسِلَهُمْ إِلَيْهِمْ. فَقَالَ لَهُ رِبْعِيُّ بْنُ عَامِرٍ: مَتَى نَأْتِهِمْ جَمِيعًا يَرَوْا أَنَا قَدِ احْتَفَلْنَا بِهِمْ، فَلَا تَزِدْهُمْ عَلَى رَجُلٍ. فَأَرْسَلَهُ وَحْدَهُ، فَسَارَ إِلَيْهِمْ، فَحَبَسُوهُ عَلَى الْقَنْطَرَةِ. وَأُعْلِمَ رُسْتُمُ بِمَجِيئِهِ فَأَظْهَرَ زِينَتَهُ، وَجَلَسَ عَلَى سَرِيرٍ مِنْ ذَهَبٍ، وَبَسَطَ الْبُسُطَ وَالنَّمَارِقَ وَالْوَسَائِدَ الْمَنْسُوجَةَ بِالذَّهَبِ، وَأَقْبَلَ رِبْعِيٌّ عَلَى فَرَسِهِ وَسَيْفُهُ فِي خِرْقَةٍ، وَرُمْحُهُ مَشْدُودٌ بِعَصَبٍ وَقَدٍّ، فَلَمَّا انْتَهَى إِلَى الْبُسُطِ قِيلَ لَهُ: انْزِلْ، فَحَمَلَ فَرَسَهُ عَلَيْهَا وَنَزَلَ، وَرَبَطَهَا بِوِسَادَتَيْنِ شَقَّهُمَا، وَأَدْخَلَ الْحَبْلَ فِيهِمَا، فَلَمْ يَنْهَوْهُ وَأَرَوْهُ التَّهَاوُنَ، وَعَلَيْهِ دِرْعٌ، وَأَخَذَ عَبَاءَةَ بِعِيرِهِ فَتَدَرَّعَهَا وَشَدَّهَا عَلَى وَسَطِهِ. فَقَالُوا: ضَعْ سِلَاحَكَ. فَقَالَ: لَمْ آتِكُمْ فَأَضَعَ سِلَاحِي بِأَمْرِكُمْ، أَنْتُمْ دَعَوْتُمُونِي. فَأَخْبَرُوا رُسْتُمَ، فَقَالَ: ائْذَنُوا لَهُ. فَأَقْبَلَ يَتَوَكَّأُ عَلَى رُمْحِهِ وَيُقَارِبُ خَطْوَهُ، فَلَمْ يَدْعُ لَهُمْ نُمْرُقًا وَلَا بِسَاطًا إِلَّا أَفْسَدَهُ وَهَتَكَهُ، فَلَمَّا دَنَا مِنْ رُسْتُمَ جَلَسَ عَلَى الْأَرْضِ، وَرَكَّزَ رُمْحَهُ عَلَى الْبُسُطِ، فَقِيلَ لَهُ: مَا حَمَلَكَ عَلَى هَذَا ؟ قَالَ: إِنَّا لَا نَسْتَحِبُّ الْقُعُودَ عَلَى زِينَتِكُمْ. فَقَالَ لَهُ تُرْجُمَانُ رُسْتُمَ، وَاسْمُهُ عَبُودٌ مِنْ أَهْلِ الْحِيرَةِ: مَا جَاءَ بِكُمْ ؟ قَالَ: اللَّهُ جَاءَ بِنَا، وَهُوَ بَعَثَنَا لِنُخْرِجَ مَنْ يَشَاءُ مِنْ عِبَادِهِ مِنْ ضِيقِ الدُّنْيَا إِلَى سِعَتِهَا، وَمِنْ جَوْرِ الْأَدْيَانِ إِلَى عَدْلِ الْإِسْلَامِ، فَأَرْسَلَنَا بِدِينِهِ إِلَى خَلْقِهِ، فَمَنْ قَبِلَهُ قَبِلْنَا مِنْهُ، وَرَجَعْنَا عَنْهُ وَتَرَكْنَاهُ وَأَرْضَهُ دُونَنَا، وَمَنْ أَبَى قَاتَلْنَاهُ حَتَّى نُفْضِيَ إِلَى مَوْعُودِ اللَّهِ. قَالَ: وَمَا [هُوَ] مَوْعُودُ اللَّهِ؟ قَالَ: الْجَنَّةُ لِمَنْ مَاتَ عَلَى قِتَالِ مَنْ أَبَى، وَالظَّفَرُ لِمَنْ بَقِيَ. فَقَالَ رُسْتُمُ: قَدْ سَمِعْنَا قَوْلَكُمْ، فَهَلْ لَكُمْ أَنْ تُؤَخِّرُوا هَذَا الْأَمْرَ حَتَّى نَنْظُرَ فِيهِ ؟ قَالَ: نَعَمْ، وَإِنَّ مِمَّا سَنَّ لَنَا رَسُولُ اللَّهِ ﷺ أَنْ لَا نُمَكِّنَ الْأَعْدَاءَ أَكْثَرَ مِنْ ثَلَاثٍ، فَنَحْنُ مُتَرَدِّدُونَ عَنْكُمْ ثَلَاثًا، فَانْظُرْ فِي أَمْرِكَ، وَاخْتَرْ وَاحِدَةً مِنْ ثَلَاثٍ بَعْدَ الْأَجَلِ: إِمَّا الْإِسْلَامُ وَنَدَعَكَ وَأَرْضَكَ، أَوِ الْجَزَاءُ فَنَقْبَلُ وَنَكُفُّ عَنْكَ، وَإِنِ احْتَجْتَ إِلَيْنَا نَصَرْنَاكَ، أَوِ الْمُنَابَذَةُ فِي الْيَوْمِ الرَّابِعِ، إِلَّا أَنْ تَبْدَأَ بِنَا، أَنَا كَفِيلٌ بِذَلِكَ عَنْ أَصْحَابِي. قَالَ أَسَيِّدُهُمْ أَنْتَ ؟ قَالَ: لَا، وَلَكِنَّ الْمُسْلِمِينَ كَالْجَسَدِ الْوَاحِدِ، بَعْضُهُمْ مِنْ بَعْضٍ، يُجِيرُ أَدْنَاهُمْ عَلَى أَعْلَاهُمْ. فَخَلَا رَسْتُمُ بِرُؤَسَاءِ قَوْمِهِ فَقَالَ: هَلْ رَأَيْتُمْ كَلَامًا قَطُّ أَعَزَّ وَأَوْضَحَ مِنْ كَلَامِ هَذَا الرَّجُلِ ؟ فَقَالُوا: مَعَاذَ اللَّهِ أَنْ نَمِيلَ إِلَى دِينِ هَذَا الْكَلْبِ ! أَمَا تَرَى إِلَى ثِيَابِهِ ؟ فَقَالَ: وَيْحَكُمْ ! لَا تَنْظُرُوا إِلَى الثِّيَابِ، وَلَكِنِ انْظُرُوا إِلَى الرَّأْيِ وَالْكَلَامِ وَالسِّيرَةِ، إِنَّ الْعَرَبَ تَسْتَخِفُّ بِاللِّبَاسِ وَتَصُونُ الْأَحْسَابَ، لَيْسُوا مِثْلَكُمْ. لقاء حذيفة بن محصن ؓ برستم فَلَمَّا كَانَ مِنَ الْغَدِ أَرْسَلَ رُسْتُمُ إِلَى سَعْدٍ: أَنِ ابْعَثْ إِلَيْنَا ذَلِكَ الرَّجُلَ. فَبَعَثَ إِلَيْهِمْ حَذِيفَةَ بْنَ مِحْصَنٍ، فَأَقْبَلَ فِي نَحْوٍ مِنْ ذَلِكَ الزِّيِّ، وَلَمْ يَنْزِلْ عَنْ فَرَسِهِ، وَوَقَفَ عَلَى رُسْتُمَ رَاكِبًا. قَالَ لَهُ: انْزِلْ. قَالَ: لَا أَفْعَلُ. فَقَالَ لَهُ: مَا جَاءَ بِكَ وَلَمْ يَجِئِ الْأَوَّلُ ؟ قَالَ لَهُ: إِنَّ أَمِيرَنَا يُحِبُّ أَنْ يَعْدِلَ بَيْنَنَا فِي الشِّدَّةِ وَالرَّخَاءِ، وَهَذِهِ نَوْبَتِي. فَقَالَ: مَا جَاءَ بِكُمْ ؟ فَأَجَابَهُ مِثْلَ الْأَوَّلِ. فَقَالَ رُسْتُمُ: أَوِ الْمُوَادَعَةُ إِلَى يَوْمٍ مَا ؟ قَالَ: نَعَمْ، ثَلَاثًا مِنْ أَمْسِ. فَرَدَّهُ وَأَقْبَلَ عَلَى أَصْحَابِهِ وَقَالَ: وَيْحَكُمْ ! أَمَا تَرَوْنَ مَا أَرَى ؟ جَاءَنَا الْأَوَّلُ بِالْأَمْسِ فَغَلَبَنَا عَلَى أَرْضِنَا، وَحَقَّرَ مَا نُعَظِّمُ وَأَقَامَ فَرَسَهُ عَلَى زِبْرِجِنَا، وَجَاءَ هَذَا الْيَوْمَ فَوَقَفَ عَلَيْنَا وَهُوَ فِي يُمْنِ الطَّائِرِ، يَقُومُ عَلَى أَرْضِنَا دُونَنَا. لقاء المغيرة بن شعبة ؓ برستم فَلَمَّا كَانَ الْغَدُ أَرْسَلَ: ابْعَثُوا إِلَيْنَا رَجُلًا. فَبَعَثَ الْمُغِيرَةَ بْنَ شُعْبَةَ، فَأَقْبَلَ إِلَيْهِمْ وَعَلَيْهِمُ التِّيجَانُ وَالثِّيَابُ الْمَنْسُوجَةُ بِالذَّهَبِ، وَبُسُطُهُمْ عَلَى غُلْوَةٍ، لَا يُوصَلُ إِلَى صَاحِبِهِمْ حَتَّى يُمْشَى عَلَيْهَا، فَأَقْبَلَ الْمُغِيرَةُ حَتَّى جَلَسَ مَعَ رُسْتُمَ عَلَى سَرِيرِهِ، فَوَثَبُوا عَلَيْهِ وَأَنْزَلُوهُ وَمَعَكُوهُ، وَقَالَ: قَدْ كَانَتْ تَبْلُغُنَا عَنْكُمُ الْأَحْلَامُ، وَلَا أَرَى قَوْمًا أَسْفَهَ مِنْكُمْ، إِنَّا مَعْشَرَ الْعَرَبِ لَا نَسْتَعْبِدُ بَعْضَنَا بَعْضًا، فَظَنَنْتُ أَنَّكُمْ تُوَاسُونَ قَوْمَكُمْ كَمَا نَتَوَاسَى، فَكَانَ أَحْسَنَ مِنَ الَّذِي صَنَعْتُمْ أَنْ تُخْبِرُونِي أَنَّ بَعْضَكُمْ أَرْبَابُ بَعْضٍ، فَإِنَّ هَذَا الْأَمْرَ لَا يَسْتَقِيمُ فِيكُمْ وَلَا يَصْنَعُهُ أَحَدٌ، وَإِنِّي لَمْ آتِكُمْ وَلَكِنْ دَعَوْتُمُونِي، الْيَوْمَ عَلِمْتُ أَنَّكُمْ مُغَلَّبُونَ، وَأَنَّ مُلْكًا لَا يَقُومُ عَلَى هَذِهِ السِّيرَةِ وَلَا عَلَى هَذِهِ الْعُقُولِ. فَقَالَتِ السِّفْلَةُ: صَدَقَ وَاللَّهِ الْعَرَبِيُّ. وَقَالَتِ الدَّهَاقِينُ: وَاللَّهِ لَقَدْ رَمَى بِكَلَامٍ لَا تَزَالُ عَبِيدُنَا يَنْزِعُونَ إِلَيْهِ، قَاتَلَ اللَّهُ أَوَّلِينَا حِينَ كَانُوا يُصَغِّرُونَ أَمْرَ هَذِهِ الْأُمَّةِ ! ثُمَّ تَكَلَّمَ رُسْتُمُ فَحَمِدَ قَوْمَهُ وَعَظَّمَ أَمْرَهُمْ وَقَالَ: لَمْ نَزَلْ مُتَمَكِّنِينَ فِي الْبِلَادِ، ظَاهِرِينَ عَلَى الْأَعْدَاءِ، أَشْرَافًا فِي الْأُمَمِ، فَلَيْسَ لِأَحَدٍ مِثْلُ عِزِّنَا وَسُلْطَانِنَا، نُنْصَرُ عَلَيْهِمْ وَلَا يُنْصَرُونَ عَلَيْنَا، إِلَّا الْيَوْمَ وَالْيَوْمَيْنِ وَالشَّهْرَ لِلذُّنُوبِ، فَإِذَا انْتَقَمَ اللَّهُ مِنَّا وَرَضِيَ عَلَيْنَا رَدَّ لَنَا الْكَرَّةَ عَلَى عَدُوِّنَا، وَلَمْ يَكُنْ فِي الْأُمَمِ أُمَّةٌ أَصْغَرَ عِنْدَنَا أَمْرًا مِنْكُمْ، كُنْتُمْ أَهْلَ قَشَفٍ وَمَعِيشَةٍ سَيِّئَةٍ لَا نَرَاكُمْ شَيْئًا، وَكُنْتُمْ تَقْصِدُونَنَا إِذَا قَحَطَتْ بِلَادُكُمْ، فَنَأْمُرُ لَكُمْ بِشَيْءٍ مِنَ التَّمْرِ وَالشَّعِيرِ ثُمَّ نَرُدُّكُمْ، وَقَدْ عَلِمْتُ أَنَّهُ لَمْ يَحْمِلْكُمْ عَلَى مَا صَنَعْتُمْ إِلَّا الْجُهْدُ فِي بِلَادِكُمْ، فَأَنَا آمِرٌ لِأَمِيرِكُمْ بِكُسْوَةٍ وَبَغْلٍ وَأَلْفِ دِرْهَمٍ، وَآمِرٌ لِكُلٍّ مِنْكُمْ بِوِقْرِ تَمْرٍ وَتَنْصَرِفُونَ عَنَّا، فَإِنِّي أَشْتَهِي أَنْ أَقْتُلَكُمْ. فَتَكَلَّمَ الْمُغِيرَةُ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَقَالَ: إِنَّ اللَّهَ خَالِقُ كُلِّ شَيْءٍ وَرَازِقُهُ، فَمَنْ صَنَعَ شَيْئًا فَإِنَّمَا هُوَ يَصْنَعُهُ، وَأَمَّا الَّذِي ذَكَرْتَ بِهِ نَفْسَكَ وَأَهْلَ بِلَادِكَ فَنَحْنُ نَعْرِفُهُ، فَاللَّهُ صَنَعَهُ بِكُمْ وَوَضَعَهُ فِيكُمْ، وَهُوَ لَهُ دُونَكُمْ، وَأَمَّا الَّذِي ذَكَرْتَ فِينَا مِنْ سُوءِ الْحَالِ وَالضِّيقِ وَالِاخْتِلَافِ فَنَحْنُ نَعْرِفُهُ وَلَسْنَا نُنْكِرُهُ، وَاللَّهُ ابْتَلَانَا بِهِ وَالدُّنْيَا دُوَلٌ، وَلَمْ يَزَلْ أَهْلُ الشَّدَائِدِ يَتَوَقَّعُونَ الرَّخَاءَ حَتَّى يَصِيرُوا إِلَيْهِ، وَلَمْ يَزَلْ أَهْلُ الرَّخَاءِ يَتَوَقَّعُونَ الشَّدَائِدَ حَتَّى تَنْزِلَ بِهِمْ، وَلَوْ شَكَرْتُمْ مَا آتَاكُمُ اللَّهُ لَكَانَ شُكْرُكُمْ يُقَصِّرُ عَمَّا أُوتِيتُمْ، وَأَسْلَمَكُمْ ضُعْفُ الشُّكْرِ إِلَى تَغَيُّرِ الْحَالِ، وَلَوْ كُنَّا فِيمَا ابْتُلِينَا بِهِ أَهْلَ كُفْرٍ لَكَانَ عَظِيمُ مَا ابْتُلِينَا بِهِ مُسْتَجْلِبًا مِنَ اللَّهِ رَحْمَةً يُرَفِّهُ بِهَا عَنَّا، إِنَّ اللَّهَ - تَبَارَكَ وَتَعَالَى - بَعَثَ فِينَا رَسُولًا. ثُمَّ ذَكَرَ مِثْلَ مَا تَقَدَّمَ مِنْ ذِكْرِ الْإِسْلَامِ وَالْجِزْيَةِ وَالْقِتَالِ، وَقَالَ لَهُ: وَإِنَّ عِيَالَنَا قَدْ ذَاقُوا طَعَامَ بِلَادِكُمْ، فَقَالُوا: لَا صَبْرَ لَنَا عَنْهُ. فَقَالَ رُسْتُمُ: إِذًا تَمُوتُونَ دُونَهَا. فَقَالَ الْمُغِيرَةُ: يَدْخُلُ مَنْ قُتِلَ مِنَّا الْجَنَّةَ وَمَنْ قُتِلَ مِنْكُمُ النَّارَ، وَيَظْفَرُ مَنْ بَقِيَ مِنَّا بِمَنْ بَقِيَ مِنْكُمْ. فَاسْتَشَاطَ رُسْتُمُ غَضَبًا ثُمَّ حَلَفَ أَنْ لَا يَرْتَفِعَ الصُّبْحُ غَدًا حَتَّى نَقْتُلَكُمْ أَجْمَعِينَ. وَانْصَرَفَ الْمُغِيرَةُ وَخَلَصَ رُسْتُمُ بِأَهْلِ فَارِسَ وَقَالَ: أَيْنَ هَؤُلَاءِ مِنْكُمْ ! هَؤُلَاءِ وَاللَّهِ الرِّجَالُ، صَادِقِينَ كَانُوا أَمْ كَاذِبِينَ، وَاللَّهِ لَئِنْ كَانَ بَلَغَ مِنْ عَقْلِهِمْ وَصَوْنِهِمْ لِسِرِّهِمْ أَنْ لَا يَخْتَلِفُوا، فَمَا قَوْمٌ أَبْلَغَ لِمَا أَرَادُوا مِنْهُمْ، وَلَئِنْ كَانُوا صَادِقِينَ فَمَا يَقُومُ لِهَؤُلَاءِ شَيْءٌ ! فَلُجُّوا وَتَجَلَّدُوا. فَأَرْسَلَ رُسْتُمُ مَعَ الْمُغِيرَةِ وَقَالَ لَهُ: إِذَا قَطَعَ الْقَنْطَرَةَ فَأَعْلِمْهُ أَنَّ عَيْنَهُ تُفْقَأُ غَدًا، فَأَعْلَمَهُ الرَّسُولُ ذَلِكَ: فَقَالَ الْمُغِيرَةُ: بَشَّرْتَنِي بِخَيْرٍ وَأَجْرٍ، وَلَوْلَا أَنْ أُجَاهِدَ بَعْدَ هَذَا الْيَوْمِ أَشْبَاهَكُمْ مِنَ الْمُشْرِكِينَ لَتَمَنَّيْتُ أَنَّ الْأُخْرَى ذَهَبَتْ. فَرَجَعَ إِلَى رُسْتُمَ فَأَخْبَرَهُ. فَقَالَ: أَطِيعُونِي يَا أَهْلَ فَارِسَ، إِنِّي لَأَرَى لِلَّهِ فِيكُمْ نِقْمَةً لَا تَسْتَطِيعُونَ رَدَّهَا. ثُمَّ أَرْسَلَ إِلَيْهِ سَعْدٌ بَقِيَّةَ ذَوِي الرَّأْيِ فَسَارُوا، وَكَانُوا ثَلَاثَةً، إِلَى رُسْتُمَ فَقَالُوا لَهُ: إِنَّ أَمِيرَنَا يَدْعُوكَ إِلَى مَا هُوَ خَيْرٌ لَنَا وَلَكَ، الْعَافِيَةُ أَنْ تَقْبَلَ مَا دَعَاكَ اللَّهُ إِلَيْهِ، وَنَرْجِعُ إِلَى أَرْضِنَا، وَتَرْجِعُ إِلَى أَرْضِكَ، وَدَارُكُمْ لَكُمْ وَأَمْرُكُمْ فِيكُمْ، وَمَا أَصَبْتُمْ كَانَ زِيَادَةً لَكُمْ دُونَنَا، وَكُنَّا عَوْنًا لَكُمْ عَلَى أَحَدٍ إِنْ أَرَادَكُمْ، فَاتَّقِ اللَّهَ وَلَا يَكُونَنَّ هَلَاكُ قَوْمِكَ عَلَى يَدِكَ، وَلَيْسَ بَيْنَكَ وَبَيْنَ أَنْ تُغْبَطَ بِهَذَا الْأَمْرِ إِلَّا أَنْ تَدْخُلَ فِيهِ، وَتَطْرُدَ بِهِ الشَّيْطَانَ عَنْكَ. فَقَالَ لَهُمْ: إِنَّ الْأَمْثَالَ أَوْضَحُ مِنْ كَثِيرٍ مِنَ الْكَلَامِ، إِنَّكُمْ كُنْتُمْ أَهْلَ جَهْدٍ وَقَشَفٍ لَا تَنْتَصِفُونَ وَلَا تَمْتَنِعُونَ فَلَمْ نُسِئْ جِوَارَكُمْ، وَكُنَّا نَمِيرُكُمْ وَنُحْسِنُ إِلَيْكُمْ، فَلَمَّا طَعِمْتُمْ طَعَامَنَا وَشَرِبْتُمْ شَرَابَنَا وَصَفْتُمْ لِقَوْمِكُمْ ذَلِكَ، وَدَعَوْتُمُوهُمْ ثُمَّ أَتَيْتُمُونَا، وَإِنَّمَا مَثَلُكُمْ وَمَثَلُنَا كَمَثَلِ رَجُلٍ كَانَ لَهُ كَرْمٌ فَرَأَى فِيهِ ثَعْلَبًا، فَقَالَ: وَمَا ثَعْلَبٌ ! فَانْطَلَقَ الثَّعْلَبُ، فَدَعَا الثَّعَالِبَ إِلَى ذَلِكَ الْكَرْمِ، فَلَمَّا اجْتَمَعُوا إِلَيْهِ سَدَّ صَاحِبُ الْكَرْمِ النَّقْبَ الَّذِي كُنَّ يَدْخُلْنَ مِنْهُ فَقَتَلَهُنَّ ; فَقَدْ عَلِمْتُ أَنَّ الَّذِي حَمَلَكُمْ عَلَى هَذَا: الْحِرْصُ وَالْجَهْدُ، فَارْجِعُوا وَنَحْنُ نَمِيرُكُمْ، فَإِنِّي لَا أَشْتَهِي أَنْ أَقْتُلَكُمْ، وَمَثَلُكُمْ أَيْضًا كَالذُّبَابِ يَرَى الْعَسَلَ فَيَقُولُ: مَنْ يُوصِلُنِي إِلَيْهِ وَلَهُ دِرْهَمَانِ ؟ فَإِذَا دَخَلَهُ غَرِقَ وَنَشِبَ، فَيَقُولُ: مَنْ يُخْرِجُنِي وَلَهُ أَرْبَعَةُ دَرَاهِمَ ؟ وَقَالَ أَيْضًا: إِنَّ رَجُلًا وَضَعَ سَلَّةً وَجَعَلَ طَعَامًا فِيهَا، فَأَتَى الْجُرْذَانُ فَخَرَقْنَ السَّلَّةَ، فَدَخَلْنَ فِيهَا، فَأَرَادَ سَدَّهَا فَقِيلَ لَهُ: لَا تَفْعَلْ إِذَنْ يَخْرِقْنَهُ، لَكِنِ انْقُبْ بِحِيَالِهِ، ثُمَّ اجْعَلْ ( فِيهَا ) قَصَبَةً مُجَوَّفَةً، فَإِذَا دَخَلَهَا الْجُرْذَانُ وَخَرَجْنَ مِنْهَا فَاقْتُلْ كُلَّ مَا خَرَجَ مِنْهَا، وَقَدْ سَدَدْتُ عَلَيْكُمْ ( فَإِيَّاكُمْ ) أَنْ تَقْتَحِمُوا الْقَصَبَةَ فَلَا يَخْرُجُ مِنْهَا أَحَدٌ إِلَّا قُتِلَ، فَمَا دَعَاكُمْ إِلَى مَا صَنَعْتُمْ وَلَا أَرَى عَدَدًا وَلَا عُدَّةً !. قَالَ: فَتَكَلَّمَ الْقَوْمُ، وَذَكَرُوا سُوءَ حَالِهِمْ، وَمَا مَنَّ اللَّهُ بِهِ عَلَيْهِمْ مِنْ إِرْسَالِ رَسُولِهِ، وَاخْتِلَافِهِمْ أَوَّلًا، ثُمَّ اجْتِمَاعِهِمْ عَلَى الْإِسْلَامِ، وَمَا أَمَرَهُمْ بِهِ مِنَ الْجِهَادِ، وَقَالُوا: وَأَمَّا مَا ضَرَبْتَ لَنَا مِنَ الْأَمْثَالِ فَلَيْسَ كَذَلِكَ، وَلَكِنْ إِنَّمَا مَثَلُكُمْ كَمَثَلِ رَجُلٍ غَرَسَ أَرْضًا وَاخْتَارَ لَهَا الشَّجَرَ، وَأَجْرَى إِلَيْهَا الْأَنْهَارَ، وَزَيَّنَهَا بِالْقُصُورِ، وَأَقَامَ فِيهَا فَلَّاحِينَ يَسْكُنُونَ قُصُورَهَا وَيَقُومُونَ عَلَى جِنَانِهَا، فَخَلَا الْفَلَّاحُونَ فِي الْقُصُورِ عَلَى مَا لَا يُحِبُّ، فَأَطَالَ إِمْهَالَهُمْ فَلَمْ يَسْتَحْيُوا، فَدَعَا إِلَيْهَا غَيْرَهُمْ وَأَخْرَجَهُمْ مِنْهَا، فَإِنْ ذَهَبُوا عَنْهَا تَخَطَّفَهُمُ النَّاسُ وَإِنْ أَقَامُوا فِيهَا صَارُوا خَوَلًا لِهَؤُلَاءِ فَيَسُومُونَهُمُ الْخَسْفَ أَبَدًا ; وَاللَّهِ لَوْ لَمْ يَكُنْ مَا نَقُولُ حَقًّا، وَلَمْ يَكُنْ إِلَّا الدُّنْيَا، لَمَا صَبَرْنَا عَنِ الَّذِي نَحْنُ فِيهِ مِنْ لَذِيذِ عَيْشِكُمْ، وَرَأَيْنَا مَنْ بُزُرْجُكُمْ، وَلَقَارَعْنَاكُمْ عَلَيْهِ !. فَقَالَ رُسْتُمُ: أَتَعْبُرُونَ إِلَيْنَا أَمْ نَعْبُرُ إِلَيْكُمْ ؟ فَقَالُوا: بَلِ اعْبُرُوا إِلَيْنَا. وَرَجَعُوا مِنْ عِنْدِهِ عَشِيًّا، وَأَرْسَلَ سَعْدٌ إِلَى النَّاسِ أَنْ يَقِفُوا مَوَاقِفَهُمْ، وَأَرْسَلَ إِلَيْهِمْ: شَأْنُكَمْ وَالْعُبُورَ، فَأَرَادُوا الْقَنْطَرَةَ فَقَالَ: لَا وَلَا كَرَامَةَ ! أَمَّا شَيْءٌ غَلَبْنَاكُمْ عَلَيْهِ فَلَنْ نَرُدَّهُ عَلَيْكُمْ. فَبَاتُوا يُسَكِّرُونَ الْعَتِيقَ حَتَّى الصَّبَاحِ بِالتُّرَابِ وَالْقَصَبِ وَالْبَرَاذِعِ حَتَّى جَعَلُوهُ طَرِيقًا، وَاسْتَتَمَّ بَعْدَمَا ارْتَفَعَ النَّهَارُ. وَرَأَى رُسْتُمُ مِنَ اللَّيْلِ كَأَنَّ مَلَكًا نَزَلَ مِنَ السَّمَاءِ، فَأَخَذَ قِسِيَّ أَصْحَابِهِ، فَخَتَمَ عَلَيْهَا، ثُمَّ صَعِدَ بِهَا إِلَى السَّمَاءِ، فَاسْتَيْقَظَ مَهْمُومًا وَاسْتَدْعَى خَاصَّتَهُ، فَقَصَّهَا عَلَيْهِمْ وَقَالَ: إِنَّ اللَّهَ لَيَعِظُنَا لَوِ اتَّعَظْنَا. وَلَمَّا رَكِبَ رُسْتُمُ لِيَعْبُرَ كَانَ عَلَيْهِ دِرْعَانِ وَمِغْفَرٌ، وَأَخَذَ سِلَاحَهُ وَوَثَبَ، فَإِذَا هُوَ عَلَى فَرَسِهِ لَمْ يَضَعْ رِجْلَهُ فِي الرِّكَابِ، وَقَالَ: غَدًا نَدُقُّهُمْ دَقًّا ! فَقَالَ لَهُ رَجُلٌ: إِنْ شَاءَ اللَّهُ. فَقَالَ: وَإِنْ لَمْ يَشَأْ ! ثُمَّ قَالَ: إِنَّمَا ضَغَا الثَّعْلَبُ حِينَ مَاتَ الْأَسَدُ - يَعْنِي كِسْرَى - وَإِنِّي أَخْشَى أَنْ تَكُونَ هَذِهِ سُنَّةَ الْقُرُودِ ! فَإِنَّمَا قَالَ هَذِهِ الْأَشْيَاءَ تَوْهِينًا لِلْمُسْلِمِينَ عِنْدَ الْفُرْسِ، وَإِلَّا فَالْمَشْهُورُ عَنْهُ الْخَوْفُ مِنَ الْمُسْلِمِينَ، وَقَدْ أَظْهَرَ ذَلِكَ إِلَى مَنْ يَثِقُ بِهِ.

    ✧ Rustum's departure from al-Madāʾin was with sixty thousand followers, and his march from Sābāṭ was with one hundred and twenty thousand followers. It was also said otherwise. When Rustum set out from Sābāṭ, he wrote to his brother al-Bindhawān: To proceed: repair your fortresses, prepare, and be ready. It is as if you see the Arabs already contending with you for your land and your children. It was my opinion to resist them and prolong matters until their fortunes turn to misfortune, for the fish has muddied the water, the ostriches have become favorable, Venus has become favorable, the Balance is upright, and Bahrām has departed. I do not think these people will do anything but prevail over us and seize what is near us. The strongest thing I have seen is that the king said: You will march, or I will march myself. Jābān met Rustum at the bridge of Sābāṭ, and they were two astrologers. He complained to him and said to him: Do you not see what I see? Rustum said to him: As for me, I am led by a nose-ring and a rein, and I find no alternative to compliance. Then he marched and encamped at Kūthā. An Arab man was brought to him, and he said to him: What has brought you, and what do you seek? He said: We have come seeking God's promise of possession of your land and your children if you refuse to submit. Rustum said: What if you are killed before that? He said: Whoever of us is killed enters Paradise, and whoever of us remains, God will fulfill for him what He promised. So we are certain. Rustum said: Then He has placed us in your hands! He said: Your deeds have placed you, and God has delivered you by them. Do not let those you see around you deceive you, for you are not contending with men; you are contending with destiny. Then he struck off his head. Then he marched and encamped at al-Burs. His companions seized the people's children and wealth, violated the women, and drank wine. Its people complained to Rustum, and he said: O Persians, by God, the Arab spoke the truth. By God, nothing has delivered us except our deeds. By God, the Arabs, with these men and while they are at war with them, are better in conduct than you. God used to grant you victory over the enemy and give you power in the lands because of good conduct, restraining oppression, fidelity, and kindness. When you changed, God only changed what was in you. I am not safe from God stripping His authority from you. Some of those complained about were brought to him, and he struck off his head. Rustum's arrival at al-Ḥīra Then he marched until he encamped at al-Ḥīra. He summoned its people, threatened them, and was about to attack them. Ibn Buqayla said to him: Do not combine against us your inability to protect us and your blaming us for defending ourselves. When Rustum encamped at al-Najaf, he saw as if an angel descended from heaven, and with him the Prophet ﷺ and ʿUmar. The angel took the weapons of the people of Persia, sealed them, then handed them to the Prophet ﷺ, and the Prophet ﷺ handed them to ʿUmar. Rustum awoke sad. Saʿd sent out raiding parties while Rustum was at al-Najaf and al-Jālīnūs was between al-Najaf and al-Saylaḥīn. They roamed the Sawād. He sent Sawād and Ḥumayḍa, each with a hundred, and they raided al-Nahrayn. The news reached Rustum, and he sent cavalry against them. Saʿd heard that his cavalry had gone deep and sent ʿĀṣim b. ʿAmr and Jābir al-Asadī after them. ʿĀṣim met them while the Persian cavalry was surrounding them to recover what was in their hands. When the Persians saw him, they fled, and the Muslims returned with the spoils. Saʿd sent ʿAmr b. Maʿdīkarib and Ṭulayḥa al-Asadī as a scouting party. They set out with ten men. They had traveled only a farsakh and part of another when they saw their outposts and their livestock at al-Ṭufūf, which filled them. ʿAmr and those with him returned, but Ṭulayḥa insisted on advancing. They said to him: You are a man with treachery in yourself, and you will not prosper after killing ʿUkkāsha b. Miḥṣan, so return with us. He refused, and they returned to Saʿd and informed him of the enemy's nearness. Ṭulayḥa went on until he entered Rustum's camp and spent the night moving through it and observing. He tore the tent ropes of one man's tent, led away his horse, then tore another man's tent and untied his horse, then did the same to another. Then he went out, his horse running with him. The people became aware of him and mounted in pursuit. By morning, a cavalryman of the army caught up with him, and Ṭulayḥa killed him. Then another caught up, and he killed him. Then a third caught up and saw the place where his two companions, who were his cousins, had fallen, and his rage increased. He caught up with Ṭulayḥa, and Ṭulayḥa turned on him and captured him. The people caught up and saw the two army cavalrymen killed and the third captured while Ṭulayḥa was nearing his camp, so they held back from him. Ṭulayḥa entered upon Saʿd with the Persian and told him the news. The interpreter questioned the Persian, and he asked for amnesty. Saʿd granted him amnesty. He said: I will tell you about this companion of yours before I tell you about those on my side. I have engaged in wars from the time I was a boy until now, and I have heard of heroes, but I have not heard of the like of this: that a man crossed two farsakhs into a camp containing seventy thousand, where a man among them is served by five or ten, and he was not content to leave as he entered until he had plundered the army's cavalrymen and torn their tents. When we caught up with him, he killed the first, who was reckoned equal to a thousand horsemen, then the second, who was his equal. Then I caught up with him, and I do not think that I left behind anyone equal to me, and I was seeking vengeance for the two slain. I saw death and was captured. Then he told him about the Persians. He embraced Islam, attached himself to Ṭulayḥa, and was among the people of trial at al-Qādisiyya. Saʿd named him Muslim. Rustum's arrival at al-Qādisiyya Then Rustum marched, and al-Jālīnūs and Dhū al-Ḥājib advanced. Al-Jālīnūs encamped opposite Zuhra, short of the bridge. Dhū al-Ḥājib encamped at Ṭīzanābādh. Rustum encamped at al-Kharrāra. Then Rustum marched and encamped at al-Qādisiyya. Between his departure from al-Madāʾin and his arrival at al-Qādisiyya were four months, during which he did not advance, hoping that they would grow weary of their position and leave. He feared meeting what those before him had met, and he prolonged matters with them, had not the king kept urging him, rousing him, and pushing him forward until he forced him into it. ʿUmar had written to Saʿd ordering him also to be patient and to prolong matters, so he prepared for prolongation. When Rustum reached al-Qādisiyya, he stopped at al-ʿAtīq opposite Saʿd's camp, and the people dismounted. They kept arriving until it grew dark from their great number, while the Muslims held back from them. With Rustum were thirty-three elephants, among them the white elephant of Sābūr, and the elephants were fond of it. He placed eighteen elephants in the center and fifteen on the two flanks. When Rustum rose that morning, he mounted and rode along al-ʿAtīq toward Khuffān until he came to the end of the Muslim camp. Then he climbed until he reached the bridge. He studied the Muslims and stopped at a place from which he could overlook them. He stood at the bridge and sent to Zuhra, who came and stood opposite him. He wanted to make peace with him and give him a reward on condition that they would leave, without stating that explicitly, but rather saying to him: You were our neighbors, and we used to treat you well and protect you. He told him about their treatment of the Arabs. Zuhra said to him: Our affair is not the affair of those. We have not come to you seeking this world. Our pursuit and concern is the Hereafter. We were as you mentioned until God sent among us a messenger who called us to his Lord, and we answered him. He said to His messenger: I have given this community power over those who do not profess My religion, and I will take vengeance on them through it. I will give them victory as long as they acknowledge it. It is the religion of truth; no one turns away from it except that he is humbled, and no one holds fast to it except that he is honored. Rustum said to him: What is it? He said: Its pillar, without which it is not sound, is the testimony that there is no god but God and that Muḥammad is the Messenger of God. He said: And what else? He said: And bringing the servants out of servitude to servants into servitude to God. People are the children of Adam and Eve, brothers from one father and mother. He said: How excellent this is! Then Rustum said: What do you think, if I accept this along with my people, how will your affair be? Will you return? He said: Yes, by God. He said: You have spoken the truth to me. Indeed, the people of Persia, since Ardashīr assumed power, have not allowed anyone of the common people to leave his work. They used to say: If they leave their work, they overstep their bounds and turn against their nobles. Zuhra said: We are the best of people to people. We cannot be as you say. Rather, we obey God regarding the common people, and whoever disobeys God among us does not harm us. Then he left him and summoned the men of Persia and discussed this with them, and they disdained it. The meeting of Ribʿī b. ʿĀmir ؓ with Rustum He sent to Saʿd: Send us a man to speak with us and we will speak with him. Saʿd called a group to send to them. Ribʿī b. ʿĀmir said to him: If we all go to them, they will think we have made a fuss over them. Do not send them more than one man. So he sent him alone. He went to them, and they detained him at the bridge. Rustum was informed of his coming, so he displayed his finery and sat on a throne of gold. He spread carpets, cushions, and pillows woven with gold. Ribʿī came on his horse, his sword wrapped in a cloth, and his spear bound with sinew and thongs. When he reached the carpets, they said to him: Dismount. He urged his horse onto them and dismounted, tying it to two cushions which he tore open and passed the rope through. They did not stop him, showing disdain. He wore a coat of mail, and he took the cloak of his camel and put it on, tying it around his waist. They said: Put down your weapon. He said: I did not come to you to put down my weapon at your command. You invited me. They informed Rustum, and he said: Give him permission. He came leaning on his spear and taking short steps. He did not leave a cushion or carpet of theirs without spoiling and tearing it. When he drew near Rustum, he sat on the ground and planted his spear on the carpets. They said to him: What made you do this? He said: We do not like to sit on your finery. Rustum's interpreter, whose name was ʿAbūd from the people of al-Ḥīra, said to him: What has brought you? He said: God has brought us, and He sent us to bring out whom He wills of His servants from the narrowness of this world to its spaciousness, and from the tyranny of religions to the justice of Islam. He sent us with His religion to His creation. Whoever accepts it, we accept from him and leave him and his land. Whoever refuses, we fight him until we reach the promise of God. He said: And what is the promise of God? He said: Paradise for whoever dies fighting those who refuse, and victory for whoever remains. Rustum said: We have heard your words. Would you delay this matter until we consider it? He said: Yes, and among what the Messenger of God ﷺ ordained for us is that we not give the enemies more than three days. We will refrain from you for three days. Consider your affair and choose one of three after the term: either Islam, and we will leave you and your land; or the tribute, and we will accept and refrain from you, and if you need us, we will help you; or combat on the fourth day, unless you begin with us. I am a guarantor of that on behalf of my companions. He said: Are you their chief? He said: No, but the Muslims are like one body, each part of another. The lowest of them may grant protection on behalf of the highest. Rustum withdrew with the chiefs of his people and said: Have you ever seen speech nobler or clearer than the speech of this man? They said: God forbid that we incline to the religion of this dog! Do you not see his clothes? He said: Woe to you! Do not look at the clothes, but look at the judgment, the speech, and the conduct. The Arabs make light of clothing and guard their honor. They are not like you. The meeting of Ḥudhayfa b. Miḥṣan ؓ with Rustum The next day, Rustum sent to Saʿd: Send us that man. He sent them Ḥudhayfa b. Miḥṣan, who came in similar attire. He did not dismount from his horse and stood before Rustum mounted. He said to him: Dismount. He said: I will not. He said to him: What brought you while the first did not come? He said to him: Our commander likes to treat us equally in hardship and ease, and this is my turn. He said: What has brought you? He answered him like the first. Rustum said: Or a truce until some day? He said: Yes, three days from yesterday. He sent him back and turned to his companions and said: Woe to you! Do you not see what I see? The first came to us yesterday and overcame us on our land, despised what we honor, and made his horse stand on our finery. Today this one came and stood over us with the omen of the bird, standing on our land instead of us. The meeting of al-Mughīra b. Shuʿba ؓ with Rustum The next day, he sent: Send us a man. He sent al-Mughīra b. Shuʿba. He came to them while they wore crowns and garments woven with gold, and their carpets extended over a bowshot, so that no one could reach their leader without walking on them. Al-Mughīra came forward until he sat with Rustum on his throne. They jumped on him, pulled him down, and jostled him. He said: We used to hear about your forbearance, but I see no people more foolish than you. We Arabs do not enslave one another. I thought that you treated your people as equals as we do. It would have been better than what you did to tell me that some of you are lords over others. This affair is not sound among you, and no one does this. I did not come to you; you invited me. Today I know that you will be defeated, and that a kingdom cannot stand on this conduct or on these minds. The common people said: By God, the Arab has spoken the truth. The village chiefs said: By God, he has hurled words to which our slaves will incline. May God curse our forefathers when they belittled the affair of this nation! Then Rustum spoke, praised his people, and magnified their affair, saying: We have not ceased to be established in the lands, victorious over enemies, noble among nations. No one has our might and authority. We are victorious over them, and they are not victorious over us, except today and a day or a month for sins. When God takes vengeance on us and is pleased with us, He restores to us the turn against our enemy. There has not been among the nations a nation smaller in our eyes than you. You were people of hardship and evil livelihood. We did not regard you as anything. You used to come to us when your lands were barren, and we would order for you some dates and barley and then send you back. I know that nothing has brought you to what you have done except hardship in your lands. I will order for your commander a garment, a mule, and a thousand dirhams, and I will order for each of you a load of dates, and you will leave us, for I desire to kill you. Then al-Mughīrah spoke, praised Allah, and extolled Him, and said: 'Indeed, Allah is the Creator of everything and its Provider; whoever makes something, He only makes it. As for what you mentioned about yourself and the people of your lands, we recognize it: Allah made it for you and placed it among you, and it belongs to Him rather than to you. As for what you mentioned about us regarding the bad condition, hardship, and dissension, we recognize it and do not deny it. Allah has tested us with it, and this world is a matter of turns. The people of hardship have always looked forward to ease until they reached it, and the people of ease have always looked forward to hardship until it befell them. If you had been grateful for what Allah gave you, your gratitude would have fallen short of what you were given, and your weakness in gratitude has delivered you to a change of condition. If we, in what we have been tested with, were people of disbelief, then the magnitude of our trial would have been a means of seeking Allah's mercy to relieve us. Indeed, Allah—Blessed and Exalted—sent a Messenger among us.' Then he mentioned the same as previously regarding Islam, the jizyah, and fighting, and said to him: 'Indeed, our dependents have tasted the food of your lands, so they said: We cannot bear to be without it.' Rustum said: 'Then you will die before it.' Al-Mughīrah said: 'Those of us who are killed enter Paradise, and those of you who are killed enter the Fire, and those of us who remain will prevail over those of you who remain.' Rustum became inflamed with anger, then swore that dawn would not rise tomorrow before he had killed you all. Al-Mughīrah departed, and Rustum was alone with the Persians and said: 'How far are these from you! These, by Allah, are the men—whether truthful or liars. By Allah, if their intelligence and their guarding of their secret have reached the point that they do not disagree, then no people are more effective at what they want than they. And if they are truthful, then nothing can withstand these people!' So they persisted and steeled themselves. Rustum sent with al-Mughīrah, saying to him: 'When he crosses the bridge, inform him that his eye will be gouged out tomorrow.' The messenger informed him of that. Al-Mughīrah said: 'You have brought me good news and reward. If it were not that I will fight after this day the likes of you among the polytheists, I would have wished that the other eye had gone too.' He returned to Rustum and informed him. Rustum said: 'Obey me, O people of Persia. I see for you from Allah a vengeance that you cannot repel.' Then Saʿd sent to him the remainder of the men of counsel, and they went—they were three—to Rustum and said to him: 'Our commander invites you to what is better for us and for you: well-being, if you accept what Allah has called you to, then we will return to our land and you will return to your land; your homes remain yours and your affairs among you, and whatever you gain will be an increase for you without us, and we will be a support for you against anyone who intends you harm. So fear Allah, and do not let the destruction of your people be at your hands. Between you and being envied for this matter is only that you enter into it and thereby drive Satan away from you.' He said to them: 'Parables are clearer than much speech. You were a people of hardship and coarse living, neither being just nor able to defend yourselves, so we did not mistreat you as neighbors; we supplied you with provisions and treated you kindly. When you tasted our food and drank our drink, you described that to your people and summoned them, then you came to us. Your example and ours is like that of a man who had a vineyard and saw a fox in it, and said: "What is a fox!" The fox left and called the foxes to that vineyard. When they gathered at it, the owner of the vineyard blocked the hole through which they used to enter and killed them. I know that what has driven you to this is greed and hardship, so return and we will supply you with provisions, for I do not desire to kill you. Your example is also like the fly that sees honey and says: "Who will get me to it for two dirhams?" When it enters it, it drowns and gets stuck, and says: "Who will get me out for four dirhams?" He also said: 'A man placed a basket and put food in it; the rats came and gnawed through the basket and entered it. He wanted to block it, but it was said to him: "Do not do that, or they will gnaw through it; rather, bore a hole opposite it, then place in it a hollow reed; when the rats enter it and come out of it, kill every one that comes out." I have blocked [the holes] against you, so beware lest you rush into the reed, for no one will come out of it but will be killed. What called you to do what you have done? I see neither number nor equipment!'. He said: Then the people spoke, mentioning their bad condition, what Allah had bestowed upon them by sending His Messenger, their former dissension, then their coming together upon Islam, and what He commanded them of jihad. They said: 'As for the parables you have struck for us, it is not so; rather your example is like that of a man who planted a land, chose trees for it, brought rivers to it, adorned it with palaces, and settled farmers in it who dwelt in its palaces and tended its gardens. The farmers were alone in the palaces doing what he disliked, so he extended his respite to them, but they were not ashamed; then he called others to it and expelled them from it. If they leave it, people will snatch them away, and if they remain in it, they become servants to these, who will oppress them forever. By Allah, even if what we say were not true, and there were nothing but this world, we would not endure leaving the pleasant life you have, and we have seen the great ones among you, and we would contend with you for it!'. Rustum said: 'Will you cross to us, or shall we cross to you?' They said: 'Rather, cross to us.' They returned from his presence in the evening. Saʿd sent to the people to take their positions, and sent to them: 'Your business is the crossing.' They aimed for the bridge, but he said: 'No, and no honor! As for something we have taken from you, we will never return it to you.' So they spent the night damming the old [canal] until morning with earth, reeds, and saddle pads, until they made it a road; it was completed after the sun had risen high. Rustum saw in the night as if an angel descended from heaven, took the bows of his companions, sealed them, then ascended with them to heaven. He awoke distressed, summoned his close associates, told them the dream, and said: 'Indeed, Allah admonishes us, if only we would take heed.' When Rustum mounted to cross, he had on two coats of mail and a helmet, took his weapons, and leapt—and there he was on his horse without putting his foot in the stirrup. He said: 'Tomorrow we will crush them thoroughly!' A man said to him: 'If Allah wills.' He said: 'Even if He does not will!' Then he said: 'The fox only yelped when the lion died—meaning Chosroes—and I fear that this may be the way of the monkeys!' He said these things only to weaken the Muslims in the eyes of the Persians; otherwise, what is well-known about him is fear of the Muslims, and he showed that to those he trusted.

77. Tarikh (al-Tabari) 1874No grade recorded

    يَوْمِ أَرْمَاثَ   ولَمَّا عَبَرَ الْفُرْسُ الْعَتِيقَ، جَلَسَ رُسْتُمُ عَلَى سَرِيرِهِ وَضُرِبَ عَلَيْهِ طَيَّارَةٌ، وَعَبَّى فِي الْقَلْبِ ثَمَانِيَةَ عَشَرَ فِيلًا، عَلَيْهَا صَنَادِيقُ وَرِجَالٌ، وَفِي الْمُجَنِّبَتَيْنِ ثَمَانِيَةً وَسَبْعَةً، وَأَقَامَ الْجَالِينُوسُ بَيْنَهُ وَبَيْنَ رُسْتُمَ رِجَالًا عَلَى كُلِّ دَعْوَةٍ رَجُلًا، أَوَّلُهُمْ عَلَى بَابِ إِيوَانِهِ وَآخِرُهُمْ مَعَ رُسْتُمَ، فَكُلَّمَا فَعَلَ رُسْتُمُ شَيْئًا قَالَ الَّذِي مَعَهُ لِلَّذِي يَلِيهِ: كَانَ كَذَا وَكَذَا، ثُمَّ يَقُولُ الثَّانِي لِلَّذِي يَلِيهِ، وَهَكَذَا إِلَى أَنْ يَنْتَهِيَ إِلَى يَزْدَجِرْدَ فِي أَسْرَعِ وَقْتٍ. وَأَخَذَ الْمُسْلِمُونَ مَصَافَّهُمْ. مرض سعد بالقادسية سَعْدٌ يَمْرَضُ فِي الْقَادِسِيَّةِ. كَانَتْ وَقْعَةُ الْقَادِسِيَّةِ  وَقْعَةٌ عَظِيمَةٌ لَمْ يَكُنْ بِالْعِرَاقِ أَعْجَبُ مِنْهَا ; وَذَلِكَ أَنَّهُ لَمَّا تَوَاجَهَ الصَّفَّانِ كَانَ سَعْدٌ، ؓ، قَدْ أَصَابَهُ عِرْقُ النَّسَا، وَدَمَامِلُ فِي جَسَدِهِ، فَلَا يَسْتَطِيعُ الْجُلُوسَ، إِنَّمَا هُوَ مُكِبٌّ عَلَى وَجْهِهِ، فِي صَدْرِهِ وِسَادَةٌ عَلَى سَطْحِ الْقَصْرِ يُشْرِفُ عَلَى النَّاسِ، وَالصَّفُّ فِي أَصْلِ حَائِطِهِ، لَوْ أَعْرَاهُ الصَّفُّ فَوَاقَ نَاقَةٍ لَأُخِذَ بِرُمَّتِهِ، فَمَا كَرَثَهُ هَوْلُ تِلْكَ الْأَيَّامِ شَجَاعَةً، وَذَكَرَ ذَلِكَ النَّاسُ، وَعَابَهُ بَعْضُهُمْ بِذَلِكَ فَقَالَ: نُقَاتِلُ حَتَّى أَنْزَلَ اللَّهُ نَصْرَهُ وَسَعْدٌ بِبَابِ الْقَادِسِيَّةِ مُعْصَمُ     فَأُبْنَا وَقَدْ آمَتْ نِسَاءٌ كَثِيرَةٌ وَنِسْوَةُ سَعْدٍ لَيْسَ فِيهِنَّ أَيِّمُ فَبَلَغَتْ أَبْيَاتُهُ سَعْدًا فَقَالَ: اللَّهُمَّ إِنْ كَانَ هَذَا كَاذِبًا وَقَالَ الَّذِي قَالَهُ رِيَاءً وَسُمْعَةً فَاقْطَعْ عَنِّي لِسَانَهُ ! فَإِنَّهُ لَوَاقِفٌ فِي الصَّفِّ يَوْمَئِذٍ أَتَاهُ سَهْمٌ غَرْبٌ فَأَصَابَ لِسَانَهُ، فَمَا تَكَلَّمَ بِكَلِمَةٍ حَتَّى لَحِقَ بِاللَّهِ تَعَالَى. فَقَالَ جَرِيرُ بْنُ عَبْدِ اللَّهِ نَحْوَ ذَلِكَ أَيْضًا، وَكَذَلِكَ غَيْرُهُ، وَنَزَلَ سَعْدٌ إِلَى النَّاسِ فَاعْتَذَرَ إِلَيْهِمْ وَأَرَاهُمْ مَا بِهِ مِنَ الْقُرُوحِ فِي فَخِذَيْهِ وَأَلْيَتَيْهِ، فَعَذَرَهُ النَّاسُ وَعَلِمُوا حَالَهُ، وَلَمَّا عَجَزَ عَنِ الرُّكُوبِ اسْتَخْلَفَ خَالِدَ بْنَ عُرْفُطَةَ عَلَى النَّاسِ، فَاخْتُلِفَ عَلَيْهِ، فَأَخَذَ نَفَرًا مِمَّنْ شَغَبَ عَلَيْهِ فَحَبَسَهُمْ فِي الْقَصْرِ، مِنْهُمْ: أَبُو مِحْجَنٍ الثَّقَفِيُّ، وَقَيَّدَهُمْ. وَقِيلَ: بَلْ كَانَ حَبْسُ أَبِي مِحْجَنٍ بِسَبَبِ الْخَمْرِ، وَأَعْلَمَ النَّاسَ أَنَّهُ قَدِ اسْتَخْلَفَ خَالِدًا وَإِنَّمَا يَأْمُرُهُمْ خَالِدٌ، فَسَمِعُوا وَأَطَاعُوا، وَخَطَبَ النَّاسَ يَوْمَئِذٍ، وَهُوَ يَوْمُ الِاثْنَيْنِ مِنَ الْمُحَرَّمِ سَنَةَ أَرْبَعَ عَشْرَةَ، وَحَثَّهُمْ عَلَى الْجِهَادِ وَذَكَّرَهُمْ مَا وَعَدَهُمُ اللَّهُ مِنْ فَتْحِ الْبِلَادِ، وَمَا نَالَ مَنْ كَانَ قَبْلَهُمْ مِنَ الْمُسْلِمِينَ مِنَ الْفُرْسِ، وَقَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ. هَذَا مِيرَاثُكُمْ وَمَوْعُودُ رَبِّكُمْ، فَأَنْتُمْ مُنْذُ ثَلَاثِ حِجَجٍ تَطْعَمُونَ مِنْهُ، وَتَقْتُلُونَ أَهْلَهُ، فَإِنْ تَزْهَدُوا فِي الدُّنْيَا وَتَرْغَبُوا فِي الْآخِرَةِ يَجْمَعِ اللَّهُ لَكُمُ الدُّنْيَا وَالْآخِرَةَ، وَلَا يُقَرِّبُ ذَلِكَ أَحَدًا إِلَى أَجَلِهِ، وَإِنْ تَفْشَلُوا وَتَضْعُفُوا تَذْهَبْ رِيحُكُمْ، وَتُوبِقُوا آخِرَتَكُمْ. وَقَامَ عَاصِمُ بْنُ عَمْرٍو فِي الْمُجَرَّدَةِ، فَقَالَ: هَذِهِ بِلَادٌ قَدْ أَحَلَّ اللَّهُ [لَكُمْ] أَهْلَهَا، وَأَنْتُمْ تَنَالُونَ مِنْهُمْ مُنْذُ ثَلَاثِ سِنِينَ مَا لَا يَنَالُونَ مِنْكُمْ، وَأَنْتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ، إِنْ صَبَرْتُمْ فَالضَّرْبَ وَالطَّعْنَ، وَلَكُمْ أَمْوَالُهُمْ وَنِسَاؤُهُمْ وَأَبْنَاؤُهُمْ وَبِلَادُهُمْ، وَلَئِنْ فَشِلْتُمْ لَمْ يُبْقِ هَذَا الْجَمْعُ مِنْكُمْ بَاقِيَةً، مَخَافَةَ أَنْ تَعُودُوا عَلَيْهِمْ [بِعَائِدَةِ هَلَاكٍ]، اللَّهَ اللَّهَ، اجْعَلُوا هَمَّكُمُ الْآخِرَةَ. وَكَذَلِكَ فَعَلَ أَمِيرُ كُلِّ قَوْمٍ، وَأَرْسَلَ سَعْدٌ نَفَرًا مِنْ ذَوِي الرَّأْيِ وَالنَّجْدَةِ، مِنْهُمُ: الْمُغِيرَةُ، وَحُذَيْفَةُ، وَعَاصِمٌ، وَطُلَيْحَةُ، وَقَيْسٌ الْأَسَدِيُّ، وَغَالِبٌ، وَعَمْرُو بْنُ مَعْدِي كَرِبَ وَأَمْثَالُهُمْ، وَمِنَ الشُّعَرَاءِ: الشَّمَّاخُ، وَالْحُطَيْئَةُ، وَأَوْسُ بْنُ مَغْرَاءَ، وَعُبَيْدَةُ بْنُ الطَّبِيبِ وَغَيْرُهُمْ، وَأَمَرَهُمْ بِتَحْرِيضِ النَّاسِ عَلَى الْقِتَالِ، فَفَعَلُوا. وَكَانَ صَفُّ الْمُشْرِكِينَ عَلَى شَفِيرِ الْعَتِيقِ، وَكَانَ صَفُّ الْمُسْلِمِينَ مَعَ حَائِطِ قُدَيْسٍ وَالْخَنْدَقِ، فَكَانَ الْمُسْلِمُونَ وَالْمُشْرِكُونَ بَيْنَ الْخَنْدَقِ وَالْعَتِيقِ، وَمَعَ الْفُرْسِ ثَلَاثُونَ أَلْفَ مُسَلْسَلٍ، وَأَمَرَ سَعْدٌ النَّاسَ بِقِرَاءَةِ سُورَةِ الْجِهَادِ - وَهِيَ الْأَنْفَالُ - فَلَمَّا قُرِئَتْ هَشَّتْ قُلُوبُ النَّاسِ وَعُيُونُهُمْ وَعَرَفُوا السَّكِينَةَ مَعَ قِرَاءَتِهَا. فَلَمَّا فَرَغَ الْقُرَّاءُ مِنْهَا قَالَ سَعْدٌ: الْزَمُوا مَوَاقِفَكُمْ حَتَّى تُصَلُّوا الظُّهْرَ، فَإِذَا صَلَّيْتُمْ فَإِنِّي مُكَبِّرٌ تَكْبِيرَةً، فَكَبِّرُوا وَاسْتَعِدُّوا، فَإِذَا سَمِعْتُمُ الثَّانِيَةَ فَكَبِّرُوا وَالْبَسُوا عُدَّتَكُمْ، ثُمَّ إِذَا كَبَّرْتُ الثَّالِثَةَ فَكَبِّرُوا، وَلْيُنَشِّطْ فُرْسَانُكُمُ النَّاسَ، فَإِذَا كَبَّرْتُ الرَّابِعَةَ فَازْحَفُوا جَمِيعًا حَتَّى تُخَالِطُوا عَدُوَّكُمْ، وَقُولُوا لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ. فَلَمَّا كَبَّرَ سَعْدٌ الثَّالِثَةَ بَرَزَ أَهْلُ النَّجَدَاتِ فَأَنْشَبُوا الْقِتَالَ، وَخَرَجَ إِلَيْهِمْ مِنَ الْفُرْسِ أَمْثَالُهُمْ، فَاعْتَوَرُوا الطَّعْنَ وَالضَّرْبَ، وَقَالَ غَالِبُ بْنُ عَبْدِ اللَّهِ الْأَسَدِيُّ: قَدْ عَلِمَتْ وَارِدَةُ الْمَشَائِحِ     ذَاتُ اللَّبَانِ وَالْبَيَانِ الْوَاضِحِ أَنِّي سِمَامٌ بَطَلُ الْمَسَالِحِ     وَفَارِجُ الْأَمْرِ الْمُهِمِّ الْفَادِحِ فَخَرَجَ إِلَيْهِمْ هُرْمُزُ، وَكَانَ مِنْ مُلُوكِ الْبَابِ، وَكَانَ مُتَوَّجًا، فَأَسَرَهُ غَالِبٌ، فَجَاءَ بِهِ سَعْدًا وَرَجَعَ، وَخَرَجَ عَاصِمٌ وَهُوَ يَقُولُ: قَدْ عَلِمَتْ بَيْضَاءُ صَفْرَاءُ اللَّبَبْ     مِثْلُ اللُّجَيْنِ إِذْ تَغَشَّاهُ الذَّهَبْ أَنِّي امْرُؤٌ لَا مَنْ يَعِيبُهُ السَّبَبْ     مِثْلِي عَلَى مِثْلِكَ يُغْرِيهِ الْعَتَبْ فَطَارَدَ فَارِسِيًّا فَانْهَزَمَ، فَاتَّبَعَهُ عَاصِمٌ حَتَّى خَالَطَ صَفَّهُمْ، فَحَمَوْهُ، فَأَخَذَ عَاصِمٌ رَجُلًا عَلَى بَغْلٍ وَعَادَ بِهِ، وَإِذَا هُوَ خَبَّازُ الْمَلِكِ مَعَهُ مِنْ طَعَامِ الْمَلِكِ وَخَبِيصٌ، فَأَتَى بِهِ سَعْدًا فَنَفَّلَهُ أَهْلَ مَوْقِفِهِ. وَخَرَجَ فَارِسِيٌّ فَطَلَبَ الْبِرَازَ، فَبَرَزَ إِلَيْهِ عَمْرُو بْنُ مَعْدِيِ كَرِبَ، فَأَخَذَهُ وَجَلَدَ بِهِ الْأَرْضَ، فَذَبَحَهُ وَأَخَذَ سِوَارَيْهِ وَمِنْطَقَتَهُ. وَحَمَلَتِ الْفِيَلَةُ عَلَيْهِمْ فَفَرَّقَتْ بَيْنَ الْكَتَائِبِ، فَنَفَرَتِ الْخَيْلُ، وَكَانَتِ الْفُرْسُ قَدْ قَصَدَتْ بَجِيلَةَ بِسَبْعَةَ عَشَرَ فِيلًا، فَنَفَرَتْ خَيْلُ بَجِيلَةَ، فَكَادَتْ بَجِيلَةُ تَهْلِكُ لِنِفَارِ خَيْلِهَا عَنْهَا وَعَمَّنْ مَعَهَا، وَأَرْسَلَ سَعْدٌ إِلَى بَنِي أَسَدٍ أَنْ دَافِعُوا عَنْ بَجِيلَةَ وَعَمَّنْ مَعَهَا مِنَ النَّاسِ. فَخَرَجَ طُلَيْحَةُ بْنُ خُوَيْلِدٍ، وَحَمَّالُ بْنُ مَالِكٍ فِي كَتَائِبِهِمَا، فَبَاشَرُوا الْفِيَلَةَ حَتَّى عَدَلَهَا رُكْبَانُهَا. وَخَرَجَ إِلَى طُلَيْحَةَ عَظِيمٌ مِنْهُمْ، فَقَتَلَهُ طُلَيْحَةُ، وَقَامَ الْأَشْعَثُ بْنُ قَيْسٍ فِي كِنْدَةَ فَقَالَ: يَا مَعْشَرَ كِنْدَةَ لِلَّهِ دَرُّ بَنِي أَسَدٍ ! أَيُّ فَرْيٍّ يَفْرُونَ، وَأَيُّ هَذٍّ يَهُذُّونَ عَنْ مَوْقِفِهِمْ، أَغْنَى كُلُّ قَوْمٍ مَا يَلِيهِمْ، وَأَنْتُمْ تَنْتَظِرُونَ مَنْ يَكْفِيكُمْ، أَشْهَدُ مَا أَحْسَنْتُمْ أُسْوَةَ قَوْمِكُمْ مِنَ الْعَرَبِ. فَنَهَدَ وَنَهَدُوا، فَأَزَالُوا الَّذِينَ بِإِزَائِهِمْ. فَلَمَّا رَأَى الْفُرْسُ مَا يَلْقَى النَّاسُ وَالْفِيَلَةُ مِنْ أَسَدٍ رَمَوْهُمْ بِحَدِّهِمْ وَحَمَلُوا عَلَيْهِمْ وَفِيهِمْ ذُو الْحَاجِبِ، وَالْجَالِينُوسُ. وَالْمُسْلِمُونَ يَنْتَظِرُونَ التَّكْبِيرَةَ الرَّابِعَةَ مِنْ سَعْدٍ، فَاجْتَمَعَتْ حَلْبَةُ فَارِسَ عَلَى أَسَدٍ وَمَعَهُمْ تِلْكَ الْفِيَلَةُ، فَثَبَتُوا لَهُمْ، وَكَبَّرَ سَعْدٌ الرَّابِعَةَ، وَزَحَفَ إِلَيْهِمُ الْمُسْلِمُونَ وَرَحَا الْحَرْبِ تَدُورُ عَلَى أَسَدٍ، وَحَمَلَتِ الْفُيُولُ عَلَى الْمَيْمَنَةِ وَالْمَيْسَرَةِ فَكَانَتِ الْخُيُولُ تَحِيدُ عَنْهَا. فَأَرْسَلَ سَعْدٌ إِلَى عَاصِمِ بْنِ عَمْرٍو التَّمِيمِيِّ فَقَالَ: يَا مَعْشَرَ بَنِي تَمِيمٍ، أَمَا عِنْدَكُمْ لِهَذِهِ الْفِيَلَةِ مِنْ حِيلَةٍ ؟ قَالُوا: بَلَى وَاللَّهِ ! ثُمَّ نَادَى فِي رِجَالٍ مِنْ قَوْمِهِ رُمَاةٍ، وَآخَرِينَ لَهُمْ ثَقَافَةٌ، فَقَالَ: يَا مَعْشَرَ الرُّمَاةِ، ذُبُّوا رُكْبَانَ الْفِيَلَةِ عَنْهُمْ بِالنَّبْلِ. وَقَالَ: يَا مَعْشَرَ أَهْلِ الثَّقَافَةِ، اسْتَدْبِرُوا الْفِيَلَةَ فَقَطِّعُوا وُضُنَهَا، وَخَرَجَ يَحْمِيهِمْ، وَرَحَا الْحَرْبِ تَدُورُ عَلَى أَسَدٍ، وَقَدْ جَالَتِ الْمَيْمَنَةُ وَالْمَيْسَرَةُ غَيْرَ بَعِيدٍ، وَأَقْبَلَ أَصْحَابُ عَاصِمٍ عَلَى الْفِيَلَةِ فَأَخَذُوا بِأَذْنَابِ تَوَابِيتِهَا، فَقَطَعُوا وُضُنَهَا، وَارْتَفَعَ عُوَاؤُهُمْ، فَمَا بَقِيَ لَهُمْ فِيلٌ إِلَّا أَوَى، وَقُتِلَ أَصْحَابُهَا، وَنُفِّسَ عَنْ أَسَدٍ، وَرَدُّوا فَارِسَ عَنْهُمْ إِلَى مَوَاقِفِهِمْ، وَاقْتَتَلُوا حَتَّى غَرَبَتِ الشَّمْسُ، ثُمَّ حَتَّى ذَهَبَتْ هَدْأَةٌ مِنَ اللَّيْلِ، ثُمَّ رَجَعَ هَؤُلَاءِ وَهَؤُلَاءِ، وَأُصِيبَ مِنْ أَسَدٍ تِلْكَ الْعَشِيَّةَ خَمْسُمِائَةٍ، وَكَانُوا رِدْءًا لِلنَّاسِ، وَكَانَ عَاصِمٌ حَامِيَةً لِلنَّاسِ، وَهَذَا الْيَوْمُ الْأَوَّلُ، وَهُوَ يَوْمُ أَرْمَاثَ، فَقَالَ عَمْرُو بْنُ شَأْسٍ الْأَسَدِيُّ: جَلَبْنَا الْخَيْلَ مِنْ أَكْنَافِ نِيقٍ     إِلَى كِسْرَى فَوَافَقَهَا رِعَالَا تَرَكْنَ لَهُمْ عَلَى الْأَقْسَامِ شَجْوًا     وَبِالْحَقْوَيْنِ أَيَّامًا طِوَالَا قَتَلْنَا رُسْتُمًا وَبَنِيهِ قَسْرًا     تُشِيرُ الْخَيْلُ فَوْقَهُمُ الْهَيَالَا الْأَبْيَاتِ. وَكَانَ سَعْدٌ قَدْ تَزَوَّجَ سَلْمَى امْرَأَةَ الْمُثَنَّى بْنِ حَارِثَةَ الشَّيْبَانِيِّ بَعْدَهُ بِشَرَافَ، فَلَمَّا جَالَ النَّاسُ يَوْمَ أَرْمَاثَ، وَكَانَ سَعْدٌ لَا يُطِيقُ الْجُلُوسَ، جَعَلَ سَعْدٌ يَتَمَلْمَلُ جَزَعًا فَوْقَ الْقَصْرِ، فَلَمَّا رَأَتْ سَلْمَى مَا يَصْنَعُ الْفُرْسُ قَالَتْ: وَامُثَنَّيَاهْ ! وَلَا مُثَنَّى لِلْخَيْلِ الْيَوْمَ ! قَالَتْ ذَلِكَ عِنْدَ رَجُلٍ ضَجِرٍ مِمَّا يَرَى فِي أَصْحَابِهِ وَنَفْسِهِ، فَلَطَمَ وَجْهَهَا وَقَالَ: أَيْنَ الْمُثَنَّى عَنْ هَذِهِ الْكَتِيبَةِ الَّتِي تَدُورُ عَلَيْهَا الرَّحَا ! يَعْنِي أَسَدًا وَعَاصِمًا. فَقَالَتْ: أَغَيْرَةً وَجُبْنًا ؟ فَقَالَ: وَاللَّهِ لَا يَعْذِرُنِي الْيَوْمَ أَحَدٌ إِنْ لَمْ تَعْذِرِينِي وَأَنْتِ تَرَيْنَ مَا بِي ! فَتَعَلَّقَهَا النَّاسُ لَمْ يَبْقَ شَاعِرٌ إِلَّا اعْتَدَّ بِهَا عَلَيْهِ، وَكَانَ غَيْرَ جَبَانٍ وَلَا مَلُومٍ.

    ✧ The Day of Armāth When the Persians crossed al-ʿAtīq, Rustum sat upon his throne, and a canopy was struck over it, and he arrayed in the center eighteen elephants, upon them howdahs and men, and on the two wings eight and seven, and he stationed al-Jālīnūs between him and Rustum men, for every call one man, the first of them at the door of his portico and the last of them with Rustum, so that whenever Rustum did anything, the one with him said to the one next to him: it was such and such, then the second said to the one next to him, and so on until it reached Yazdajird in the fastest time. The Muslims took their battle positions. Saʿd falls ill at al-Qādisiyya. The battle of al-Qādisiyya was a mighty battle, none more astonishing in Iraq; for when the two ranks faced each other, Saʿd, ؓ, had been afflicted by sciatica and boils on his body, so he could not sit, but lay prone on his face, with a cushion on his chest, on the roof of the palace overlooking the people, while the ranks were at the base of its wall; had the rank been stripped of him for the interval of a camel's milk, he would have been taken whole, yet the terror of those days did not grieve him, out of courage, and the people mentioned that, and some of them censured him for it, saying: We fight until God sends down His victory, while Saʿd at the gate of al-Qādisiyya is bound; So we returned, and many women were widowed, But the women of Saʿd, among them is no widow. His verses reached Saʿd, and he said: O God, if this man is lying, and the one who said it said it for show and reputation, then cut off from me his tongue! For he was standing in the rank that day, and a stray arrow came to him and struck his tongue, and he did not speak a word until he joined God Almighty. Jarīr b. ʿAbd Allāh said something like that as well, and so did others, and Saʿd went down to the people and excused himself to them and showed them what he had of sores on his thighs and buttocks, and the people excused him and knew his condition. When he was unable to ride, he appointed Khālid b. ʿUrfuṭa as his deputy over the people, but they differed against him, so he took a number of those who stirred against him and imprisoned them in the palace, among them Abū Miḥjan al-Thaqafī, and put them in chains. It is said: rather, Abū Miḥjan's imprisonment was because of wine, and he informed the people that he had appointed Khālid as deputy, and that only Khālid commanded them, so they heard and obeyed. He addressed the people that day, which was Monday of Muḥarram in the year fourteen, urging them to jihad and reminding them of what God had promised them of conquering the lands, and what the Muslims before them had attained from the Persians, and he said: God, Mighty and Majestic, says: And We have written in the Psalms, after the Remembrance, that the earth shall be inherited by My righteous servants. This is your inheritance and the promise of your Lord, and for three years you have been eating from it and killing its people. If you renounce this world and desire the Hereafter, God will gather for you this world and the Hereafter, and none of that brings anyone closer to his appointed term; but if you fail and weaken, your wind will depart, and you will destroy your Hereafter. ʿĀṣim b. ʿAmr stood among the armored men and said: These are lands whose people God has made lawful [for you], and for three years you have been attaining from them what they do not attain from you, and you are the uppermost, and God is with you. If you are patient, then striking and thrusting, and theirs are their wealth, their women, their sons, and their lands; but if you fail, this host will leave none of you remaining, for fear that you will return upon them [with the calamity of destruction]. God, God! Make the Hereafter your concern. And so did the commander of every people, and Saʿd sent a number of men of judgment and valor, among them al-Mughīra, Ḥudhayfa, ʿĀṣim, Ṭulayḥa, Qays al-Asadī, Ghālib, ʿAmr b. Maʿdīkarib and their like, and among the poets al-Shammākh, al-Ḥuṭayʾa, Aws b. Maghrāʾ, ʿUbayda b. al-Ṭabīb and others, and commanded them to incite the people to fight, and they did so. The polytheists' rank was on the brink of al-ʿAtīq, and the Muslims' rank was by the wall of Qudays and the trench, so the Muslims and the polytheists were between the trench and al-ʿAtīq, and with the Persians were thirty thousand in chains, and Saʿd commanded the people to recite the Sura of Jihad—which is al-Anfāl—and when it was recited, the hearts and eyes of the people were stirred, and they recognized tranquility with its recitation. When the reciters finished it, Saʿd said: Keep to your positions until you pray the noon prayer, and when you have prayed, I shall say a takbīr, so say takbīr and prepare, and when you hear the second, say takbīr and put on your gear, then when I say the third takbīr, say takbīr and let your horsemen rouse the people, and when I say the fourth takbīr, advance all together until you mingle with your enemy, and say: There is no might and no power except with God. When Saʿd said the third takbīr, the men of valor came forth and joined battle, and their like came out to them from the Persians, and they exchanged thrusting and striking. Ghālib b. ʿAbd Allāh al-Asadī said: The water-bearing women with white chests and clear speech know That I am a deadly hero of the frontier posts, and a reliever of the grave, weighty affair. Hurmuz came out to them, and he was one of the kings of the Gate, and was crowned, and Ghālib took him prisoner and brought him to Saʿd and returned. ʿĀṣim came out saying: The fair one, yellow-breasted, like silver when gold covers it, knows That I am a man whom no flaw of lineage disgraces; one like me against one like you is incited by reproach. He pursued a Persian who fled, and ʿĀṣim followed him until he mingled with their rank, and they protected him, so ʿĀṣim seized a man on a mule and returned with him, and behold, it was the king's baker, with him some of the king's food and a sweet dish, and he brought him to Saʿd, and Saʿd gave him as spoil to the people of his station. A Persian came out seeking single combat, and ʿAmr b. Maʿdīkarib went out to him, seized him, and dashed him to the ground, then slaughtered him and took his two bracelets and his belt. The elephants charged at them and separated the battalions, and the horses bolted, and the Persians had aimed at Bajīla with seventeen elephants, and the horses of Bajīla bolted, so Bajīla was on the point of perishing because of the flight of their horses from them and from those with them, and Saʿd sent to Banū Asad: Defend Bajīla and those with them of the people. Ṭulayḥa b. Khuwaylid and Ḥammāl b. Mālik came out with their battalions, and they engaged the elephants until their riders turned them aside. A great one of theirs came out against Ṭulayḥa, and Ṭulayḥa killed him, and al-Ashʿath b. Qays stood among Kinda and said: O company of Kinda, for God's sake, how excellent are Banū Asad! What cutting they cut, and what swift destruction they pour upon their station! Each people suffices for what is before them, and you are waiting for someone to suffice you. I witness that you have not set a good example for your people among the Arabs. He advanced, and they advanced, and they displaced those facing them. When the Persians saw what the people and the elephants were suffering from Asad, they threw their sharp edge at them and charged them, among them Dhū al-Ḥājib and al-Jālīnūs, while the Muslims were awaiting the fourth takbīr from Saʿd; the whole fighting force of Persia gathered against Asad, with those elephants, and they stood firm against them, and Saʿd said the fourth takbīr, and the Muslims advanced against them, and the mill of war turned upon Asad, and the elephants charged the right wing and the left wing, and the horses shied from them. Saʿd sent to ʿĀṣim b. ʿAmr al-Tamīmī, saying: O company of Banū Tamīm, have you no stratagem for these elephants? They said: Yes, by God! Then he called among men of his people, archers, and others who had culture, and said: O company of archers, drive the riders of the elephants from them with arrows. And he said: O people of culture, get behind the elephants and cut their girths, and he went out protecting them, while the mill of war turned upon Asad, and the right wing and left wing had wheeled not far, and the companions of ʿĀṣim advanced upon the elephants, seized the tails of their howdahs, and cut their girths, and their howling rose, and no elephant of theirs remained but it turned aside, and their riders were killed, and relief came to Asad, and they drove Persia back from them to their stations, and they fought until the sun set, then until a watch of the night passed, then these and those returned. Five hundred of Asad were struck that evening, and they had been a support for the people, and ʿĀṣim was a protector for the people. This is the first day, which is the Day of Armāth. ʿAmr b. Shās al-Asadī said: We brought the horses from the sides of Nīq to Kisrā, and they met flocks; We left for them on the divisions grief, and at al-Ḥaqwayn long days; We killed Rustum and his sons by force, while the horses pointed over them the dunes. The verses. Saʿd had married Salmā, the wife of al-Muthannā b. Ḥāritha al-Shaybānī, after him at Sharāf, and when the people wheeled on the Day of Armāth, and Saʿd could not bear sitting, he began to toss in anguish on the palace, and when Salmā saw what the Persians were doing, she said: Alas for al-Muthannā! And there is no Muthannā for the horses today! She said that in the presence of a man vexed by what he saw in his companions and himself, so he slapped her face and said: Where is al-Muthannā compared to this battalion around which the mill turns!—meaning Asad and ʿĀṣim. She said: Out of jealousy or cowardice? He said: By God, no one will excuse me today if you do not excuse me, while you see what is with me! So the people made much of it; no poet remained but counted it against him, yet he was no coward and not blameworthy.

78. Tarikh (al-Tabari) 1875No grade recorded

    يَوْمِ أَغْوَاثٍ   ثُمَّ أَصْبَحَ الْقَوْمُ مِنَ الْغَدِ عَلَى تَعْبِيَةٍ وَقَدْ وَكَّلَ سَعْدٌ بِالْقَتْلَى وَالْجَرْحَى مَنْ يَنْقُلُهُمْ، فَسُلِّمَ الْجَرْحَى إِلَى النِّسَاءِ لِيَقُمْنَ عَلَيْهِمْ، وَأَمَّا الْقَتْلَى فَدُفِنُوا هُنَالِكَ عَلَى مُشَرِّقٍ، وَهُوَ وَادٍ بَيْنَ الْعُذَيْبِ وَعَيْنِ الشَّمْسِ. فَلَمَّا نَقَلَ سَعْدٌ الْقَتْلَى وَالْجَرْحَى طَلَعَتْ نَوَاصِي الْخَيْلِ مِنَ الشَّامِ، وَكَانَ فَتْحُ دِمَشْقَ قَبْلَ الْقَادِسِيَّةِ، فَلَمَّا قَدِمَ كِتَابُ عُمَرَ عَلَى أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ بِإِرْسَالِ أَهْلِ الْعِرَاقِ، سَيَّرَهُمْ وَعَلَيْهِمْ هَاشِمُ بْنُ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ، وَعَلَى مُقَدَّمَتِهِ الْقَعْقَاعُ بْنُ عَمْرٍو التَّمِيمِيُّ، فَتَعَجَّلَ الْقَعْقَاعُ، فَقَدِمَ عَلَى النَّاسِ صَبِيحَةَ هَذَا الْيَوْمِ، وَهُوَ يَوْمُ أَغْوَاثٍ، وَقَدْ عَهِدَ إِلَى أَصْحَابِهِ أَنْ يَتَقَطَّعُوا أَعْشَارًا، وَهُمْ أَلْفٌ، كُلَّمَا بَلَغَ عَشَرَةٌ مَدَى الْبَصَرِ سَرَّحُوا عَشَرَةً، فَقَدِمَ أَصْحَابُهُ فِي عَشَرَةٍ، فَأَتَى النَّاسَ فَسَلَّمَ عَلَيْهِمْ وَبَشَّرَهُمْ بِالْجُنُودِ، وَحَرَّضَهُمْ عَلَى الْقِتَالِ وَقَالَ: اصْنَعُوا كَمَا أَصْنَعُ، وَطَلَبَ الْبِرَازَ، فَقَالُوا فِيهِ بِقَوْلِ أَبِي بَكْرٍ: لَا يُهْزَمُ جَيْشٌ فِيهِمْ مِثْلُ هَذَا. فَخَرَجَ إِلَيْهِ ذُو الْحَاجِبِ، فَعَرَفَهُ الْقَعْقَاعُ فَنَادَى: يَا لِثَارَاتِ أَبِي عُبَيْدٍ، وَسَلِيطٍ، وَأَصْحَابِ الْجِسْرِ ! وَتَضَارَبَا، فَقَتَلَهُ الْقَعْقَاعُ، وَجَعَلَتْ خَيْلُهُ تَرِدُ إِلَى اللَّيْلِ وَتُنَشِّطُ النَّاسَ، وَكَأَنْ لَمْ يَكُنْ بِالْأَمْسِ مُصِيبَةٌ، وَفَرِحُوا بِقَتْلِ ذِي الْحَاجِبِ، وَانْكَسَرَتِ الْأَعَاجِمُ بِذَلِكَ. وَطَلَبَ الْقَعْقَاعُ الْبِرَازَ فَخَرَجَ إِلَيْهِ الْفَيْرُزَانُ وَالْبَنْذَوَانُ، فَانْضَمَّ إِلَى الْقَعْقَاعِ الْحَارِثُ بْنُ ظَبْيَانِ بْنِ الْحَارِثِ - أَحَدُ بَنِي تَيْمِ اللَّاتِ - فَتَبَارَزُوا، فَقَتَلَ الْقَعْقَاعُ الْفَيْرُزَانَ، وَقَتَلَ الْحَارِثُ الْبِنْذَوَانَ، وَنَادَى الْقَعْقَاعُ: يَا مَعْشَرَ الْمُسْلِمِينَ، بَاشِرُوهُمْ بِالسُّيُوفِ، فَإِنَّمَا يُحْصَدُ النَّاسُ بِهَا ! فَاقْتَتَلُوا حَتَّى الْمَسَاءِ، فَلَمْ يَرَ أَهْلُ فَارِسَ فِي هَذَا الْيَوْمِ ( شَيْئًا ) مِمَّا يُعْجِبُهُمْ، وَأَكْثَرَ الْمُسْلِمُونَ فِيهِمُ الْقَتْلَ، وَلَمْ يُقَاتِلُوا فِي هَذَا الْيَوْمِ عَلَى فِيَلٍ، كَانَتْ تَوَابِيتُهَا تَكَسَّرَتْ بِالْأَمْسِ، فَاسْتَأْنَفُوا عَمَلَهَا فَلَمْ يَفْرَغُوا مِنْهَا حَتَّى كَانَ الْغَدُ. وَجَعَلَ الْقَعْقَاعُ كُلَّمَا طَلَعَتْ قِطْعَةٌ مِنْ أَصْحَابِهِ كَبَّرَ وَكَبَّرَ الْمُسْلِمُونَ، وَيَحْمِلُ وَيَحْمِلُونَ، وَحَمَلَ بَنُو عَمٍّ لِلْقَعْقَاعِ عَشَرَةً عَشَرَةً عَلَى إِبِلٍ قَدْ أَلْبَسُوهَا وَهِيَ مُجَلَّلَةٌ مُبَرْقَعَةٌ، وَأَطَافَتْ بِهِمْ خُيُولُهُمْ تَحْمِيهِمْ، وَأَمَرَهُمُ الْقَعْقَاعُ أَنْ يَحْمِلُوهَا عَلَى خَيْلِ الْفُرْسِ يَتَشَبَّهُونَ بِالْفِيَلَةِ، فَفَعَلُوا بِهِمْ هَذَا الْيَوْمَ، وَهُوَ يَوْمُ أَغْوَاثٍ، كَمَا فَعَلَتْ فَارِسُ يَوْمَ أَرْمَاثَ، فَجَعَلَتْ خَيْلُ الْفُرْسِ تَفِرُّ مِنْهَا، وَرَكِبَتْهَا خُيُولُ الْمُسْلِمِينَ. فَلَمَّا رَأَى النَّاسُ ذَلِكَ اسْتَنُّوا بِهِمْ، فَلَقِيَ الْفُرْسُ مِنَ الْإِبِلِ أَعْظَمَ مِمَّا لَقِيَ الْمُسْلِمُونَ مِنَ الْفِيَلَةِ. وَحَمَلَ رَجُلٌ مِنْ تَمِيمٍ عَلَى رُسْتُمَ يُرِيدُ قَتْلَهُ، فَقُتِلَ دُونَهُ. وَخَرَجَ رَجُلٌ مِنْ فَارِسَ يُبَارِزُ، فَبَرَزَ إِلَيْهِ الْأَعْرَفُ بْنُ الْأَعْلَمِ الْعَقِيلِيُّ فَقَتَلَهُ، ثُمَّ بَرَزَ إِلَيْهِ آخَرُ فَقَتَلَهُ، وَأَحَاطَتْ بِهِ فَوَارِسُ مِنْهُمْ فَصَرَعُوهُ وَأَخَذُوا سِلَاحَهُ، فَغَبَّرَ فِي وُجُوهِهِمُ التُّرَابَ حَتَّى رَجَعَ إِلَى أَصْحَابِهِ. وَحَمَلَ الْقَعْقَاعُ بْنُ عَمْرٍو يَوْمَئِذٍ ثَلَاثِينَ حَمْلَةً، كُلَّمَا طَلَعَتْ قِطْعَةٌ حَمَلَ حَمْلَةً وَأَصَابَ فِيهَا وَقَتَلَ، كَانَ آخِرُهُمْ بُزُرْجُمِهْرَ الْهَمَذَانِيَّ. وَبَارَزَ الْأَعْوَرُ بْنُ قُطْبَةَ شَهْرَيَارَ سِجِسْتَانَ فَقَتَلَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، وَقَاتَلَتِ الْفُرْسَانُ إِلَى انْتِصَافِ النَّهَارِ. فَلَمَّا اعْتَدَلَ النَّهَارُ تَزَاحَفَ النَّاسُ، فاَقْتَتَلُوا حَتَّى انْتَصَفَ اللَّيْلُ، فَكَانَتْ لَيْلَةُ أَرْمَاثَ تُدْعَى الْهَدْأَةَ، وَلَيْلَةُ أَغَوَاثٍ تُدْعَى السَّوَادَ، وَلَمْ يَزَلِ الْمُسْلِمُونَ يَرَوْنَ ( فِي ) يَوْمِ أَغْوَاثٍ الظَّفَرَ، وَقَتَلُوا فِيهِ عَامَّةَ أَعْلَامِهِمْ، وَحَالَتْ فِيهِ خَيْلُ الْقَلْبِ وَثَبَتَ رَجْلُهُمْ، فَلَوْلَا أَنَّ خَيْلَهُمْ عَادَتْ أُخِذَ رُسْتُمُ أَخْذًا. وَبَاتَ النَّاسُ عَلَى مَا بَاتَ عَلَيْهِ الْقَوْمُ لَيْلَةَ أَرْمَاثَ، وَلَمْ يَزَلِ الْمُسْلِمُونَ يَنْتَمُونَ. فَلَمَّا سَمِعَ سَعْدٌ ذَلِكَ قَالَ لِبَعْضِ مَنْ عِنْدَهُ: إِنْ تَمَّ النَّاسُ عَلَى الِانْتِمَاءِ فَلَا تُوقِظْنِي فَإِنَّهُمْ أَقْوِيَاءُ، وَإِنْ سَكَتُوا وَلَمْ يَنْتَمِ الْآخَرُونَ فَلَا تُوقِظْنِي، فَإِنَّهُمْ عَلَى السَّوَاءِ، فَإِنْ سَمِعْتَهُمْ يَنْتَمُونَ فَأَيْقِظْنِي فَإِنَّ انْتِمَائَهُمْ عَنِ السَّوْءِ. وَلَمَّا اشْتَدَّ الْقِتَالُ، وَكَانَ أَبُو مِحْجَنٍ قَدْ حُبِسَ وَقُيِّدَ فَهُوَ فِي الْقَصْرِ، قَالَ لِسَلْمَى زَوْجِ سَعْدٍ: هَلْ لَكِ أَنْ تُخَلِّي عَنِّي وَتُعِيرِينِي الْبَلْقَاءَ ؟ فَلِلَّهِ عَلَيَّ إِنْ سَلَّمَنِي اللَّهُ أَنْ أَرْجِعَ إِلَيْكِ حَتَّى أَضَعَ رِجْلِي فِي قَيْدِي. فَأَبَتْ، فَقَالَ: كَفَى حَزَنًا أَنْ تَرْدَى الْخَيْلُ بِالْقَنَا وَأُتْرَكَ مَشْدُودًا عَلَيَّ وَثَاقِيَا     إِذَا قُمْتُ عَنَّانِي الْحَدِيدُ وَأُغْلِقَتْ مَصَارِيعُ دُونِي قَدْ تُصِمُّ الْمُنَادِيَا     وَقَدْ كُنْتُ ذَا مَالٍ كَثِيرٍ وَإِخْوَةٍ فَقَدْ تَرَكُونِي وَاحِدًا لَا أَخَا لِيَا     وَلِلَّهِ عَهْدٌ لَا أَخِيسُ بِعَهْدِهِ لَئِنْ فُرِّجَتْ أَنْ لَا أَزُورَ الْحَوَانِيَا فَرَقَّتْ لَهُ سَلْمَى وَأَطْلَقَتْهُ، وَأَعْطَتْهُ الْبَلْقَاءَ فَرَسَ سَعْدٍ، فَرَكِبَهَا حَتَّى إِذَا كَانَ بِحِيَالِ الْمَيْمَنَةِ كَبَّرَ، ثُمَّ حَمَلَ عَلَى مَيْسَرَةِ الْفُرْسِ، ثُمَّ رَجَعَ خَلْفَ الْمُسْلِمِينَ، وَحَمَلَ عَلَى مَيْمَنَتِهِمْ، وَكَانَ يَقْصِفُ النَّاسَ قَصْفًا مُنْكَرًا، وَتَعَجَّبَ النَّاسُ مِنْهُ وَهُمْ لَا يَعْرِفُونَهُ، فَقَالَ بَعْضُهُمْ: هُوَ مِنْ أَصْحَابِ هَاشِمٍ أَوْ هَاشِمٌ نَفْسُهُ، وَكَانَ سَعْدٌ يَقُولُ: لَوْلَا مَحْبَسُ أَبِي مِحْجَنٍ لَقُلْتُ هَذَا أَبُو مِحْجَنٍ وَهَذِهِ الْبَلْقَاءُ. وَقَالَ بَعْضُ النَّاسِ: هَذَا الْخَضِرُ. وَقَالَ بَعْضُهُمْ: لَوْلَا أَنَّ الْمَلَائِكَةَ لَا تُبَاشِرُ الْحَرْبَ لَقُلْنَا إِنَّهُ مَلَكٌ. فَلَمَّا انْتَصَفَ اللَّيْلُ وَتَرَاجَعَ الْمُسْلِمُونَ وَالْفُرْسُ عَنِ الْقِتَالِ أَقْبَلَ أَبُو مِحْجَنٍ فَدَخَلَ الْقَصْرَ وَأَعَادَ رِجْلَيْهِ فِي الْقَيْدِ وَقَالَ: لَقَدْ عَلِمَتْ ثَقِيفٌ غَيْرَ فَخْرٍ بِأَنَّا نَحْنُ أَكْرَمُهُمْ سُيُوفَا وَأَكْثَرُهُمْ دُرُوعًا سَابِغَاتٍ وَأَصْبَرُهُمْ إِذَا كَرِهُوا الْوُقُوفَا وَأَنَا وَفْدُهُمْ فِي كُلِّ يَوْمٍ     فَإِنْ عُمُّوا فَسَلْ بِهِمْ عَرِيفَا وَلَيْلَةَ قَادِسٍ لَمْ يَشْعُرُوا بِي     وَلَمْ أُشْعِرْ بِمَخْرَجِي الزُّحُوفَا فَإِنْ أُحْبَسْ فَذَلِكُمْ بَلَائِي     وَإِنْ أُتْرَكْ أُذِيقُهُمُ الْحُتُوفَا فَقَالَتْ لَهُ سَلْمَى: فِي أَيِّ شَيْءٍ حَبَسَكَ ؟ فَقَالَ: وَاللَّهِ مَا حَبَسَنِي بِحَرَامٍ أَكَلْتُهُ وَلَا شَرِبْتُهُ، وَلَكِنَّنِي كُنْتُ صَاحِبَ شَرَابٍ فِي الْجَاهِلِيَّةِ، وَأَنَا امْرُؤٌ شَاعِرٌ يَدِبُّ الشِّعْرُ عَلَى لِسَانِي، فَقُلْتُ: إِذَا مِتُّ فَادْفِنِّي إِلَى أَصْلِ كَرْمَةٍ     تُرّوِّي عِظَامِي بَعْدَ مَوْتِي عُرُوقُهَا وَلَا تَدْفِنَنِّي بِالْفَلَاةِ فَإِنَّنِي     أَخَافُ إِذَا مَا مِتُّ أَنْ لَا أَذُوقَهَا فَلِذَلِكَ حَبَسَنِي. فَلَمَّا أَصْبَحَتْ أَتَتْ سَعْدًا فَصَالَحَتْهُ، وَكَانَتْ مُغَاضِبَةً لَهُ، وَأَخْبَرَتْهُ بِخَبَرِ أَبِي مِحْجَنٍ، فَأَطْلَقَهُ فَقَالَ: اذْهَبْ فَمَا أَنَا مُؤَاخِذُكَ بِشَيْءٍ تَقُولُهُ حَتَّى تَفْعَلَهُ. قَالَ: لَا جَرَمَ، [ وَاللَّهِ ] لَا أُجِيبُ لِسَانِي إِلَى [ صِفَةِ ] قَبِيحٍ أَبَدًا !وعَنْ عَبْدِ الرَّحْمَنِ بْنِ مَغْرَاءَ الدَّوْسِيِّ ]، عَنْ رَجُلٍ مِنْ خُزَاعَةَ، قَالَ: لَمَّا اجْتَمَعَ النَّاسُ بِالْقَادِسِيَّةِ دَعَتْ خَنْسَاءُ بِنْتُ عَمْرٍو النَّخَعِيَّةُ بَنِيهَا الْأَرْبَعَةَ،  فَقَالَتْ: يَا بَنِيَّ، إِنَّكُمْ أَسْلَمْتُمْ طَائِعِينَ، وَهَاجَرْتُمْ، وَاللَّهِ مَا نَبَتَ بِكُمُ الدَّارُ وَلَا أَقْحَمَتْكُمُ السَّنَةُ، وَلَا أَرْدَاكُمُ الطَّمَعُ، وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِنَّكُمْ لَبَنُو رَجُلٍ وَاحِدٍ، كَمَا أَنَّكُمْ بَنُو امْرَأَةٍ وَاحِدَةٍ، مَا خُنْتُ أَبَاكُمْ وَلَا فَضَحْتُ خَالَكُمْ، وَلَا عَمَوْتُ نَسَبَكُمْ، وَلَا أَوْطَأْتُ حَرِيمَكُمْ، وَلَا أَبَحْتُ حِمَاكُمْ، فَإِذَا كَانَ غَدًا إِنْ شَاءَ اللَّهُ، فَاغْدُوَا لِقِتَالِ عَدُوِّكُمْ مُسْتَنْصِرِينَ اللَّهَ مُسْتَبْصِرِينَ، فَإِذَا رَأَيْتُمُ الْحَرْبَ قَدْ أَبْدَتْ سَاقَهَا، وَقَدْ ضَرَبَتْ رِوَاقَهَا فَتَيَمَّمُوا وَطِيسَهَا، وَجَالِدُوا خَمِيسَهَا، تَظْفَرُوا بِالْمَغْنَمِ وَالسَّلَامَةِ وَالْفَوْزِ وَالْكَرَامَةِ فِي دَارِ الْخُلْدِ وَالْمَقَامَةِ. فَانْصَرَفَ الْفِتْيَةُ مِنْ عِنْدِهَا وَهُمْ لِأَمْرِهَا طَائِعُونَ، وَبِنُصْحِهَا عَارِفُونَ، فَلَمَّا لَقُوا الْعَدُوَّ شَدَّ أَوَّلُهُمْ، وَهُوَ يَرْتَجِزُ يَقُولُ: يَا إِخْوَتَا إِنَّ الْعَجُوزَ النَّاصِحِهْ     قَدْ أَشْرَبَتْنَا إِذْ دَعَتْنَا الْبَارِحَهْ نَصِيحَةَ ذَاتِ بَيَانٍ وَاضِحَهْ     فَبَاكِرُوا الْحَرْبَ الضَّرُوسَ الْكَالِحَهْ فَإِنَّمَا تَلْقَوْنَ عِنْدَ الصَّائِحَةْ      [مِنْ آلِ سَاسَانَ كِلَابًا نَابِحَةْ] قَدْ أَيْقَنُوا مِنْكُمْ بِوَقْعِ الْجَائِحَةْ     فَأَنْتُمْ بَيْنُ حَيَاةٍ صَالِحَةْ أَوْ مُنْيَةٍ تُورِثُ غُنْمًا رَابِحًا ثُمَّ شَدَّ الَّذِي يَلِيهِ وَهُوَ يَقُولُ: وَاللَّهِ لَا نَعْصِي الْعَجُوزَ حَرْفَا     قَدْ أَمَرَتْنَا حَدْبًا وَعَطْفَا مِنْهَا وَبِرًّا صَادِقًا وَلُطْفَا     فَبَاكِرُوا الْحَرْبَ الضَّرُوسَ زَحْفَا حَتَّى تَلُفُّوا آلَ كِسْرَى لَفَّا     وَتَكْشِفُوهُمْ عَنْ حِمَاكُمْ كَشْفَا إِنَّا نَرَى التَّقْصِيرَ عَنْهُمْ ضَعْفَا     وَالْقَتْلَ فِيهِمْ نَجْدَةً وَعُرْفَا ثُمَّ شَدَّ الَّذِي يَلِيهِ وَهُوَ يَقُولُ: لِسْتُ لِخَنْسَاءَ وَلَا لِلْأَخْرَمِ     وَلَا لِعَمْرٍو ذِي السَّنَاءِ الْأَقْدَمِ إِنْ لَمْ نَذَرْ فِي آلِ جَمْعِ الْأَعْجَمِ     جَمْعِ أَبِي سَاسَانَ جَمْعِ رُسْتُمِ بِكُلِّ مَحْمُودِ اللِّقَاءِ ضَيْغَمٍ     مَاضٍ عَلَى الْهَوْلِ خَصِيمٍ خَضْرَمِ إِمَّا لِقَهْرٍ عَاجِلٍ أَوْ مَغْنَمٍ     أَوْ لِحَيَاةٍ فِي السَّبِيلِ الْأَكْرَمِ نَفُوزُ فِيهَا بِالنَّصِيبِ الْأَعْظَمِ ثُمَّ شَدَّ الَّذِي يَلِيهِ وَهُوَ يَقُولُ: إِنَّ الْعَجُوزَ ذَاتَ حَزْمٍ وَجَلَدْ     وَالنَّظَرِ الْأَوْفَقِ وَالرَّأْيِ السَّدَدْ قَدْ أَمَرَتْنَا بِالصَّوَابِ وَالرَّشَدْ     نَصِيحَةً مِنْهَا وَبِرًّا بِالْوَلَدْ فَبَاكِرُوا الْحَرْبَ نَمَاءً فِي الْعَدَدْ     إِمَّا لِقَهْرٍ وَاخْتِيَارٍ لِلْبَلَدْ أَوْ مُنْيَةٍ تُورِثُ خُلْدًا لِلْأَبَدْ     فِي جَنَّةِ الْفِرْدَوْسِ فِي عَيْشٍ رَغِدْ فَقَاتَلُوا جَمِيعًا حَتَّى فَتَحَ اللَّهُ لِلْمُسْلِمِينَ، وَكَانُوا يَأْخُذُونَ أُعْطِيَّتَهُمْ أَلْفَيْنِ أَلْفَيْنِ، فَيَجِيئُونَ بِهَا فَيَصُبُّونَ فِي حِجْرِهَا، فَتَقْسِمُ ذَلِكَ بَيْنَهُمْ حَفْنَةً بِحَفْنَةٍ، فَمَا يُغَادِرُ وَاحِدٌ عَنْ عَطَائِهِ دِرْهَمًا. وَرَوَى مُجَالِدٌ، عَنِ الشَّعْبِيِّ هذه الحكاية باختصار.

    ✧ The Day of Aghwāth Then the people arose the next day in battle order, and Saʿd had assigned someone to remove the slain and the wounded. The wounded were handed over to the women to care for them, while the slain were buried there at Musharriq, a wadi between al-ʿUdhayb and ʿAyn al-Shams. When Saʿd had removed the slain and the wounded, the forelocks of the cavalry appeared from Syria, for the conquest of Damascus had taken place before al-Qādisiyya. When ʿUmar's letter reached Abū ʿUbayda b. al-Jarrāḥ ordering him to send the people of Iraq, he dispatched them under Hāshim b. ʿUtba b. Abī Waqqāṣ, with al-Qaʿqāʿ b. ʿAmr al-Tamīmī leading his vanguard. Al-Qaʿqāʿ hurried ahead and arrived among the people on the morning of this day, which was the Day of Aghwāth. He had instructed his companions to divide into groups of ten—they were a thousand—so that whenever ten reached the limit of sight, they would send on another ten. His companions arrived in a group of ten, and he came to the people, greeted them, gave them glad tidings of the troops, urged them to fight, and said: “Do as I do.” He sought single combat, and they said of him what Abū Bakr had said: “An army containing the like of this man will not be defeated.” Dhū al-Ḥājib came out against him, and al-Qaʿqāʿ recognized him and called out: “O, for the blood of Abū ʿUbayd and Sulayṭ and the companions of the Bridge!” They exchanged blows, and al-Qaʿqāʿ killed him. His cavalry kept arriving until nightfall, invigorating the people, and it was as if there had been no disaster the day before. They rejoiced at the killing of Dhū al-Ḥājib, and the Persians were broken by that. Al-Qaʿqāʿ sought single combat, and al-Fayruzān and al-Bandhawān came out against him. Al-Ḥārith b. Ẓabyān b. al-Ḥārith—one of the Banū Taym al-Lāt—joined al-Qaʿqāʿ, and they duelled. Al-Qaʿqāʿ killed al-Fayruzān, and al-Ḥārith killed al-Bindhawān. Al-Qaʿqāʿ called out: “O company of Muslims, engage them with the swords, for people are only reaped with them!” They fought until evening. On this day the Persians saw nothing that pleased them, and the Muslims inflicted great slaughter among them. On this day they did not fight with elephants, for their howdahs had been broken the day before, and they had begun rebuilding them but had not finished until the next day. Whenever a contingent of his companions appeared, al-Qaʿqāʿ would say “Allāhu akbar,” and the Muslims would say “Allāhu akbar,” and he would charge and they would charge. The paternal cousins of al-Qaʿqāʿ charged in groups of ten on camels that they had equipped and covered with caparisons and face-veils, while their horses circled around them to protect them. Al-Qaʿqāʿ ordered them to drive them at the Persian cavalry, imitating the elephants. They did this on that day, the Day of Aghwāth, just as the Persians had done on the Day of Armāth. The Persian horses began to flee from them, and the Muslim horses rode them down. When the people saw that, they followed their example, and the Persians suffered from the camels worse than the Muslims had suffered from the elephants. A man of Tamīm charged at Rustum intending to kill him, but he was killed before reaching him. A man of Persia came out to duel, and al-Aʿraf b. al-Aʿlam al-ʿAqīlī went out against him and killed him. Then another came out to him, and he killed him. Horsemen among them surrounded him, brought him down, and took his weapons, but he threw dust in their faces until he returned to his companions. Al-Qaʿqāʿ b. ʿAmr made thirty charges that day; each time a contingent appeared he made a charge, striking and killing in it, the last of them being Buzurjmihr al-Hamadhānī. Al-Aʿwar b. Quṭba duelled Shahriyār of Sijistān, and each of them killed his opponent. The horsemen fought until midday. When the day was at its midpoint, the armies advanced against each other and fought until midnight. The night of Armāth was called al-Hadʾa (the Quiet), and the night of Aghwāth was called al-Sawād (the Blackness). The Muslims kept seeing victory on the Day of Aghwāth, and they killed most of their champions. Their center's cavalry was diverted and their infantry stood firm, so that had it not been for their cavalry returning, Rustum would have been taken captive. The people spent the night as the people had spent the night of Armāth, and the Muslims kept calling out their lineages. When Saʿd heard that, he said to one of those with him: “If the people persist in calling out their lineages, do not wake me, for they are strong; and if they fall silent and the others do not call out, do not wake me, for they are on equal footing. But if you hear them calling out, wake me, for their calling out indicates distress.” When the fighting intensified, Abū Miḥjan, who had been imprisoned and put in chains, was in the palace. He said to Salmā, the wife of Saʿd: “Will you release me and lend me al-Balqāʾ? I swear by God that if God preserves me, I will return to you and put my leg back in my chain.” She refused, and he said: It is enough sorrow that the horses are struck down by lances, while I am left bound with my shackles upon me. When I arise, the iron confines me, and doors are locked before me, that may deafen the one who calls. I had much wealth and brothers, but they have left me alone, with no brother to aid me. By God, a covenant I will not break: if I am released, I will not visit the taverns. Salmā felt compassion for him, released him, and gave him al-Balqāʾ, Saʿd's horse. He rode it until he was opposite the right wing, then said “Allāhu akbar,” charged against the Persian left wing, then returned behind the Muslims and charged against their right wing. He was striking the people with an extraordinary, terrible striking, and the people were amazed at him while not recognizing him. Some said: “He is one of Hāshim's companions, or Hāshim himself.” Saʿd was saying: “Were it not for Abū Miḥjan's imprisonment, I would say this is Abū Miḥjan and this is al-Balqāʾ.” Some people said: “This is al-Khiḍr.” Others said: “Were it not that angels do not engage directly in war, we would say he is an angel.” When midnight came and the Muslims and Persians withdrew from fighting, Abū Miḥjan came back, entered the palace, and put his legs back in the chain, saying: Thaqīf have known, without boasting, that we are the noblest of them in swords, and the most numerous in ample coats of mail, and the most steadfast when they dislike standing firm. I am their delegate every day; if they are asked, ask about me from a chieftain. On the night of Qādis, they did not perceive me, and I did not perceive the armies from my place of exit. If I am imprisoned, that is my trial; if I am left free, I will make them taste death. Salmā said to him: “For what did he imprison you?” He said: “By God, he did not imprison me for any forbidden food or drink I consumed, but I was a drinker in the Age of Ignorance, and I am a poet whose tongue runs with poetry. I said: When I die, bury me at the root of a vine whose roots will moisten my bones after my death. Do not bury me in the wilderness, for I fear that when I die I will not taste it. That is why he imprisoned me.” When morning came, she went to Saʿd and reconciled with him, for she had been angry with him, and she told him the story of Abū Miḥjan. He released him and said: “Go, for I will not hold you accountable for anything you say until you do it.” He said: “No doubt, by God, I will never let my tongue utter a foul description again!” From ʿAbd al-Raḥmān b. Maghrāʾ al-Dawsī, from a man of Khuzāʿa, who said: When the people assembled at al-Qādisiyya, Khansāʾ bt. ʿAmr al-Nakhaʿiyya summoned her four sons and said: “O my sons, you embraced Islam willingly and emigrated. By God, it was not the land that raised you, nor the year that forced you, nor greed that flung you down. By God, besides whom there is no god, you are sons of one man just as you are sons of one woman. I have not betrayed your father, nor disgraced your maternal uncle, nor obscured your lineage, nor brought low your women, nor exposed your sanctuary. So tomorrow, if God wills, go forth to fight your enemy, seeking God's help with insight. When you see that war has bared its leg and struck its tent, head for its furnace, and smite its host, and you will attain booty, safety, triumph, and honor in the Abode of Eternity and Standing.” The youths departed from her, obedient to her command and knowing her sincerity. When they met the enemy, the first of them charged while chanting: O my brothers, the sincere old woman has given us to drink, when she called us last night, a counsel clear and evident. So go early to the fierce, grim war, for at the battle cry you will meet from the house of Sāsān barking dogs. They have become certain of ruin from you, so you are between a righteous life or a death that bequeaths profitable gain. Then the next one charged while saying: By God, we will not disobey the old woman in a single letter. She commanded us out of tenderness and affection, and sincere, gentle kindness. So go early to the fierce war in rank, until you wrap the family of Kisrā in a winding, and strip them from your sanctuary with a stripping. We consider shortcoming before them a weakness, and killing among them a virtue and a good deed. Then the next one charged while saying: I am not of Khansāʾ nor of al-Akhram, nor of ʿAmr of ancient glory, if we do not leave in the family of the gathering of the Persians, the gathering of Abū Sāsān, the gathering of Rustum, with every praiseworthy meeting like a lion, passing through terror, a contentious veteran, either swift subjugation or booty, or a life in the noblest path, in which we win the greatest share. Then the next one charged while saying: The old woman of firmness and endurance, and sound judgment and right opinion, has commanded us to rightness and guidance, out of counsel from her and kindness to her children. So go early to the war, multiplying in number, either for subjugation and taking the land, or a death that bequeaths everlasting eternity in the Garden of Paradise in a life of ease. They all fought until God granted victory to the Muslims. They used to receive their stipends of two thousand, two thousand, and bring them and pour them into her lap. She would divide them among them handful by handful, and not one of them would leave a dirham of his stipend. Mujālid related this story from al-Shaʿbī in abbreviated form.

79. Tarikh (al-Tabari) 1876No grade recorded

    يَوْمِ عِمَاسَ   وَأَصْبَحَ الْقَوْمُ فِي الْيَوْمِ الثَّالِثِ -وَيُسَمَّى يَوْمَ عَمَاسٍ-  وَقَدْ قُتِلَ مِنَ الْمُسْلِمِينَ أَلْفَانِ مِنْ مَيِّتٍ وَرَثِيثٍ، وَمِنَ الْمُشْرِكِينَ عَشَرَةُ آلَافٍ مِنْ مَيِّتٍ وَرَثِيثٍ فَجَعَلَ الْمُسْلِمُونَ يَنْقُلُونَ قَتْلَاهُمْ إِلَى الْمَقَابِرِ وَالْجَرْحَى إِلَى النِّسَاءِ، وَكَانَ النِّسَاءُ وَالصِّبْيَانُ يَحْفِرُونَ الْقُبُورَ، وَكَانَ عَلَى الشُّهَدَاءِ حَاجِبُ بْنُ زَيْدٍ. وَأَمَّا قَتْلَى الْمُشْرِكِينَ فَبَيْنَ الصَّفَّيْنِ لَمْ يُنْقَلُوا، وَكَانَ ذَلِكَ مِمَّا قَوَّى الْمُسْلِمِينَ، وَبَاتَ الْقَعْقَاعُ تِلْكَ اللَّيْلَةَ يُسَرِّبُ أَصْحَابَهُ إِلَى الْمَكَانِ الَّذِي فَارَقَهُمْ فِيهِ وَقَالَ: إِذَا طَلَعَتِ الشَّمْسُ فَأَقْبِلُوا مِائَةً مِائَةً، فَإِنْ جَاءَ هَاشِمٌ فَذَاكَ وَإِلَّا جَدَّدْتُمْ لِلنَّاسِ رَجَاءً وَجِدًّا وَلَا يَشْعُرُ بِهِ أَحَدٌ. وَأَصْبَحَ النَّاسُ عَلَى مَوَاقِفِهِمْ، فَلَمَّا ذَرَّ قَرْنُ الشَّمْسِ أَقْبَلَ أَصْحَابُ الْقَعْقَاعِ، فَحِينَ رَآهُمْ كَبَّرَ وَكَبَّرَ الْمُسْلِمُونَ وَتَقَدَّمُوا وَتَكَتَّبَتِ الْكَتَائِبُ وَاخْتَلَفُوا الضَّرْبَ وَالطَّعْنَ وَالْمَدَدُ مُتَتَابِعٌ، فَمَا جَاءَ آخِرُ أَصْحَابِ الْقَعْقَاعِ حَتَّى انْتَهَى إِلَيْهِمْ هَاشِمٌ، فَأُخْبِرَ بِمَا صَنَعَ الْقَعْقَاعُ، فَعَبَّى أَصْحَابَهُ سَبْعِينَ سَبْعِينَ، وَكَانَ فِيهِمْ قَيْسُ بْنُ هُبَيْرَةَ بْنِ عَبْدِ يَغُوثَ الْمَعْرُوفُ بِقَيْسِ بْنِ الْمَكْشُوفِ الْمُرَادِيِّ، وَلَمْ يَكُنْ مِنْ أَهْلِ الْأَيَّامِ إِنَّمَا كَانَ بِالْيَرْمُوكِ، فَانْتُدِبَ مَعَ هَاشِمٍ حَتَّى إِذَا خَالَطَ الْقَلْبَ كَبَّرَ وَكَبَّرَ الْمُسْلِمُونَ وَقَالَ: أَوَّلُ قِتَالٍ الْمُطَارَدَةُ ثُمَّ الْمُرَامَاةُ ; ثُمَّ حَمَلَ عَلَى الْمُشْرِكِينَ يُقَاتِلُهُمْ حَتَّى خَرَقَ صَفَّهُمْ إِلَى الْعَتِيقِ ثُمَّ عَادَ. وَكَانَ الْمُشْرِكُونَ قَدْ بَاتُوا يَعْمَلُونَ تَوَابِيتَهُمْ، حَتَّى أَعَادُوا وَأَصْبَحُوا عَلَى مَوَاقِفِهِمْ، وَأَقْبَلَتِ الرَّجَّالَةُ مَعَ الْفِيَلَةِ يَحْمُونَهَا أَنْ تُقْطَعَ وُضُنُهَا، وَمَعَ الرَّجَّالَةِ فُرْسَانٌ يَحْمُونَهُمْ، فَلَمْ تَنْفِرِ الْخَيْلُ مِنْهُمْ كَمَا كَانَتْ بِالْأَمْسِ، لِأَنَّ الْفِيلَ إِذَا كَانَ وَحْدَهُ كَانَ أَوْحَشَ، وَإِذَا طَافُوا بِهِ كَانَ آنَسَ، وَكَانَ يَوْمُ عِمَاسَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ شَدِيدًا، الْعَرَبُ وَالْعَجَمُ فِيهِ سَوَاءٌ، وَلَا تَكُونُ بَيْنَهُمْ نُقْطَةٌ إِلَّا أَبْلَغُوهَا يَزْدَجِرْدَ بِالْأَصْوَاتِ، فَيَبْعَثُ إِلَيْهِمْ أَهْلَ النَّجَدَاتِ مِمَّنْ عِنْدَهُ، فَلَوْلَا أَنَّ اللَّهَ أَلْهَمَ الْقَعْقَاعَ مَا فَعَلَ فِي الْيَوْمَيْنِ وَإِلَّا كَسَرَ ذَلِكَ الْمُسْلِمِينَ. وَقَاتَلَ قَيْسُ بْنُ الْمَكْشُوحِ، وَكَانَ قَدْ قَدِمَ مَعَ هَاشِمٍ، قِتَالًا شَدِيدًا وَحَرَّضَ أَصْحَابَهُ. وَقَالَ عَمْرُو بْنُ مَعْدِي كَرِبَ: إِنِّي حَامِلٌ عَلَى الْفِيلِ وَمَنْ حَوْلَهُ، لِفِيلٍ بِإِزَائِهِ، فَلَا تَدَعُونِي أَكْثَرَ مِنْ جَزْرِ جَزُورٍ، فَإِنْ تَأَخَّرْتُمْ عَنِّي فَقَدْتُمْ أَبَا ثَوْرٍ، يَعْنِي نَفْسَهُ، وَأَيْنَ لَكُمْ مِثْلُ أَبِي ثَوْرٍ ! فَحَمَلَ وَضَرَبَ فِيهِمْ حَتَّى سَتَرَهُ الْغُبَارُ وَحَمَلَ بِأَصْحَابِهِ فَأَفْرَجَ الْمُشْرِكُونَ عَنْهُ بَعْدَمَا صَرَعُوهُ، وَإِنَّ سَيْفَهُ لَفِي يَدِهِ يُصَارِمُهُمْ، وَقَدْ طُعِنَ فَرَسُهُ، فَأَخَذَ بِرِجْلِ فَرَسٍ أَعْجَمِيٍّ فَلَمْ يُطِقِ الْجَرْيَ، فَنَزَلَ عَنْهُ صَاحِبُهُ إِلَى أَصْحَابِهِ وَرَكِبَ عَمْرٌو. وَبَرَزَ فَارِسِيٌّ، فَبَرَزَ إِلَيْهِ رَجُلٌ مِنَ الْمُسْلِمِينَ يُقَالُ لَهُ شَبْرُ بْنُ عَلْقَمَةَ، وَكَانَ قَصِيرًا، فَتَرَجَّلَ الْفَارِسِيُّ إِلَيْهِ فَاحْتَمَلَهُ وَجَلَسَ عَلَى صَدْرِهِ، ثُمَّ أَخَذَ سَيْفَهُ لِيَذْبَحَهُ، وَمِقْوَدُ فَرَسِهِ مَشْدُودٌ فِي مِنْطَقَتِهِ، فَلَمَّا سَلَّ سَيْفَهُ نَفَرَ الْفَرَسُ، فَجَذَبَهُ الْمِقْوَدُ فَقَلَبَهُ عَنْهُ، وَتَبِعَهُ الْمُسْلِمُ فَقَتَلَهُ، وَأَخَذَ سَلَبَهُ فَبَاعَهُ بِاثْنَيْ عَشَرَ أَلْفًا. فَلَمَّا رَأَى سَعْدٌ الْفُيُولَ قَدْ فَرَّقَتْ بَيْنَ الْكَتَائِبِ وَعَادَتْ لِفِعْلِهَا، أَرْسَلَ إِلَى الْقَعْقَاعِ وَعَاصِمِ ابْنَيْ عَمْرٍو: اكْفِيَانِي الْأَبْيَضَ، وَكَانَتْ كُلُّهَا آلِفَةً لَهُ، وَكَانَ بِإِزَائِهِمَا، وَقَالَ لِحَمَّالٍ وَالرِّبِّيلِ: اكْفِيَانِي الْأَجْرَبَ، وَكَانَ بِإِزَائِهِمَا، فَأَخَذَ الْقَعْقَاعُ وَعَاصِمٌ رُمْحَيْنِ، وَتَقَدَّمَا فِي خَيْلٍ وَرَجْلٍ، وَفَعَلَ حَمَّالٌ وَالرِّبِّيلُ مِثْلَ فِعْلِهِمَا، فَحَمَلَ الْقَعْقَاعُ وَعَاصِمٌ فَوَضَعَا رُمْحَيْهِمَا فِي عَيْنِ الْفِيلِ الْأَبْيَضِ فَنَفَضَ رَأْسَهُ فَطَرَحَ سَائِسَهُ وَدَلَّى مِشْفَرَهُ، فَضَرَبَهُ الْقَعْقَاعُ فَرَمَى بِهِ، وَوَقَعَ لِجَنْبِهِ، وَقَتَلُوا مَنْ كَانَ عَلَيْهِ، وَحَمَلَ حَمَّالٌ وَالرِّبِّيلُ الْأَسَدِيَّانِ عَلَى الْفِيلِ الْآخَرِ فَطَعَنَهُ حَمَّالٌ فِي عَيْنِهِ، فَأَقْعَى ثُمَّ اسْتَوَى، وَضَرَبَهُ الرِّبِّيلُ فَأَبَانَ مِشْفَرَهُ، وَبَصُرَ بِهِ سَائِسُهُ فَبَقَرَ أَنْفَهَ وَجَبِينَهُ بِالطَّبْرَزِينَ، فَأَفْلَتَ الرِّبِّيلُ جَرِيحًا، فَبَقِيَ الْفِيلُ جَرِيحًا مُتَحَيِّرًا بَيْنَ الصَّفَّيْنِ، كُلَّمَا جَاءَ صَفَّ الْمُسْلِمِينَ وَخَزُوهُ، وَإِذَا أَتَى صَفَّ الْمُشْرِكِينَ نَخَسُوهُ. وَوَلَّى الْفِيلُ، وَكَانَ يُدْعَى الْأَجْرَبَ، وَقَدْ عَوَّرَ حَمَّالٌ عَيْنَيْهِ، فَأَلْقَى نَفْسَهُ فِي الْعَتِيقِ، فَاتَّبَعَتْهُ الْفِيَلَةُ فَخَرَقَتْ صَفَّ الْأَعَاجِمِ، فَعَبَرَتْ فِي أَثَرِهِ، فَأَتَتِ الْمَدَائِنَ فِي تَوَابِيتِهَا، وَهَلَكَ مَنْ فِيهَا. فَلَمَّا ذَهَبَتِ الْفِيَلَةُ وَخَلَصَ الْمُسْلِمُونَ وَالْفُرْسُ، وَمَالَ الظِّلُّ، تَزَاحَفَ الْمُسْلِمُونَ، فَاجْتَلَدُوا حَتَّى أَمْسَوْا وَهُمْ عَلَى السَّوَاءِ. فَلَمَّا أَمْسَى النَّاسُ اشْتَدَّ الْقِتَالُ، وَصَبَرَ الْفَرِيقَانِ فَخَرَجَا عَلَى السَّوَاءِ.

    ✧ The Day of ʿImās The people arose on the third day — called the Day of ʿAmās — and two thousand of the Muslims had been killed, both dead and wounded, and ten thousand of the polytheists, both dead and wounded. The Muslims began carrying their dead to the graves and the wounded to the women, and the women and children were digging graves. Ḥājib b. Zayd was in charge of the martyrs. As for the dead of the polytheists, they lay between the two ranks, not moved, and that was among the things that strengthened the Muslims. Al-Qaʿqāʿ spent that night sending his companions in small groups to the place where he had parted from them, and he said: “When the sun rises, come forward in groups of a hundred. If Hāshim comes, then that; otherwise, renew for the people hope and vigor, and let no one be aware of it.” The people rose at their positions, and when the sun's horn rose, al-Qaʿqāʿ's companions advanced. When he saw them, he said “Allāhu akbar,” the Muslims said “Allāhu akbar,” and they advanced and formed squadrons, and they exchanged blows and thrusts, reinforcements continuing one after another. The last of al-Qaʿqāʿ's companions had hardly arrived when Hāshim came to them, and he was told what al-Qaʿqāʿ had done. He arrayed his companions in groups of seventy. Among them was Qays b. Hubayra b. ʿAbd Yaghūth, known as Qays b. al-Makshūf al-Murādī. He had not been among the people of the battles; rather, he had been at al-Yarmūk, and he volunteered with Hāshim. When he plunged into the center, he said “Allāhu akbar,” the Muslims said “Allāhu akbar,” and he said: “The first fighting is the pursuit, then the exchange of arrows;” then he charged against the polytheists, fighting them until he pierced their line to the ancient riverbed, then returned. The polytheists had spent the night making their howdahs, until they restored them and arose at their positions. The infantry advanced with the elephants, protecting them so their girths would not be cut, and with the infantry were horsemen protecting them. The horses did not shy from them as they had the day before, because when an elephant is alone it is more restless, and when they surround it, it is more at ease. The Day of ʿImās was severe from its beginning to its end; Arabs and Persians were equal in it. No matter what point was between them, they reached it. They called out to Yazdegerd with voices, so he sent to them men of courage from those with him. Had it not been that God inspired al-Qaʿqāʿ to what he did during the two days, that would have broken the Muslims. Qays b. al-Makshūḥ, who had arrived with Hāshim, fought a fierce fight and urged on his companions. ʿAmr b. Maʿdī Karib said: “I am charging against the elephant and those around it, at the elephant facing it. Do not abandon me for more than the time it takes to slaughter a camel. If you fall behind from me, you will lose Abū Thawr” — meaning himself — “and where will you find the like of Abū Thawr?” He charged and struck among them until the dust concealed him, and he charged with his companions. The polytheists parted from him after they had thrown him down, and his sword was in his hand, fighting them. His horse had been stabbed, so he seized the leg of a Persian's horse, but it could not run, so its rider dismounted to his companions and ʿAmr mounted. A Persian horseman came forth to duel, and a man of the Muslims called Shabr b. ʿAlqama came out to him; he was short. The Persian dismounted to him, lifted him up, and sat on his chest, then took his sword to slaughter him, while his horse's rein was tied to his belt. When he drew his sword, the horse shied, and the rein yanked him and overturned him off him. The Muslim followed him and killed him, and took his spoils and sold them for twelve thousand. When Saʿd saw that the elephants had separated the squadrons and returned to their previous action, he sent to al-Qaʿqāʿ and ʿĀṣim, the two sons of ʿAmr: “Deal with the white one for me” — all of them were attached to it, and it was facing them. And he said to Ḥammāl and al-Ribbīl: “Deal with the mangy one for me” — and it was facing them. Al-Qaʿqāʿ and ʿĀṣim took two spears and advanced with cavalry and infantry, and Ḥammāl and al-Ribbīl did the like of their action. Al-Qaʿqāʿ and ʿĀṣim charged and placed their spears in the eye of the white elephant. It shook its head, threw off its driver, and let its trunk droop. Al-Qaʿqāʿ struck it and threw it down, and it fell on its side, and they killed those upon it. Ḥammāl and al-Ribbīl al-Asadī charged against the other elephant. Ḥammāl stabbed it in the eye, and it crouched, then stood straight. Al-Ribbīl struck it and severed its trunk. Its driver saw him and split its nose and brow with the tabarzīn, and al-Ribbīl escaped wounded. The elephant remained wounded, wandering between the two ranks; whenever it came toward the Muslims' line, they speared it, and when it came toward the polytheists' line, they goaded it. The elephant turned away — it was called al-Ajrab, and Ḥammāl had blinded both its eyes — and threw itself into the ancient riverbed. The other elephants followed it, piercing the Persian line and crossing in its tracks, and they came to al-Madāʾin with their howdahs, and those in them perished. When the elephants departed and the Muslims and Persians were left alone, and the shadows inclined, the Muslims advanced upon one another and fought with swords until evening came, and they were on equal terms. When evening came upon the people, the fighting intensified, and both parties held firm and emerged on equal terms.

80. Tarikh (al-Tabari) 1877No grade recorded

    لَيْلَةِ الْهَرِيرِ   فَلَمَّا أَمْسَى النَّاسُ فِي يَوْمِهِمْ ذَلِكَ، وهو اليوم الثالث وَطَعَنُوا فِي اللَّيْلِ، اشْتَدَّ الْقِتَالُ وَصَبَرَ الْفَرِيقَانِ، وَقَامَتْ فِيهَا الْحَرْبُ إِلَى الصَّبَاحِ لَا يَنْطِقُونَ، كَلَامُهُمُ الْهَرِيرُ، فَسُمِّيَتْ لَيْلَةَ الْهَرِيرِ. وقِيلَ: إِنَّمَا سُمِّيَتْ بِذَلِكَ لِتَرْكِهِمُ الْكَلَامَ إِنَّمَا كَانُوا يَهِرُّونَ هَرِيرًا، وَأَرْسَلَ سَعْدٌ طُلَيْحَةَ وَعَمْرًا لَيْلَةَ الْهَرِيرِ إِلَى مَخَاضَةٍ أَسْفَلَ الْعَسْكَرِ، لِيَقُومُوا عَلَيْهَا خَشْيَةَ أَنْ يَأْتِيَهُ الْقَوْمُ مِنْهَا. فَلَمَّا أَتَيَاهَا قَالَ طُلَيْحَةُ: لَوْ خُضْنَا وَأَتَيْنَا الْأَعَاجِمَ مِنْ خَلْفِهِمْ. قَالَ عَمْرٌو: بَلْ نَعْبُرُ أَسْفَلَ. فَافْتَرَقَا، وَأَخَذَ طُلَيْحَةُ وَرَاءَ الْعَسْكَرِ وَكَبَّرَ ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ ذَهَبَ وَقَدِ ارْتَاعَ أَهْلُ فَارِسَ وَتَعَجَّبَ الْمُسْلِمُونَ، وَطَلَبَهُ الْأَعَاجِمُ فَلَمْ يُدْرِكُوهُ. وَأَمَّا عَمْرٌو فَإِنَّهُ أَغَارَ أَسْفَلَ الْمَخَاضَةِ وَرَجَعَ، وَخَرَجَ مَسْعُودُ بْنُ مَالِكٍ الْأَسَدِيُّ، وَعَاصِمُ بْنُ عَمْرٍو، وَابْنُ ذِي الْبُرْدَيْنِ الْهِلَالِيُّ، وَابْنُ ذِي السَّهْمَيْنِ، وَقَيْسُ بْنُ هُبَيْرَةَ الْأَسَدِيُّ وَأَشْبَاهُهُمْ فَطَارَدُوا الْقَوْمَ، فَإِذَا هُمْ لَا يَشُدُّونَ وَلَا يُرِيدُونَ غَيْرَ الزَّحْفِ، فَقَدَّمُوا صُفُوفَهُمْ وَزَاحَفَهُمُ النَّاسُ بِغَيْرِ إِذَنْ سَعْدٍ، وَكَانَ أَوَّلَ مَنْ زَاحَفَهُمُ الْقَعْقَاعُ، وَقَالَ سَعْدٌ: اللَّهُمَّ اغْفِرْهَا لَهُ وَانْصُرْهُ، فَقَدْ أَذِنْتُ لَهُ إِنْ لَمْ يَسْتَأْذِنِّي. ثُمَّ قَالَ: أَرَى الْأَمْرَ مَا فِيهِ هَذَا، فَإِذَا كَبَّرْتُ ثَلَاثًا فَاحْمِلُوا، وَكَبَّرَ وَاحِدَةً فَلَحِقَهُمْ أَسَدٌ، فَقَالَ: اللَّهُمَّ اغْفِرْهَا لَهُمْ وَانْصُرْهُمْ. ثُمَّ حَمَلَتِ النَّخَعُ فَقَالَ: اللَّهُمَّ اغْفِرْهَا لَهُمْ وَانْصُرْهُمْ. ثُمَّ حَمَلَتْ بَجِيلَةُ فَقَالَ: اللَّهُمَّ اغْفِرْهَا لَهُمْ وَانْصُرْهُمْ. ثُمَّ حَمَلَتْ كِنْدَةُ فَقَالَ: اللَّهُمَّ اغْفِرْهَا لَهُمْ وَانْصُرْهُمْ. ثُمَّ زَحَفَ الرُّؤَسَاءُ وَرَحَا الْحَرْبِ تَدُورُ عَلَى الْقَعْقَاعِ، وَتَقَدَّمَ حَنْظَلَةُ بْنُ الرَّبِيعِ، وَأُمَرَاءُ الْأَعْشَارِ، وَطُلَيْحَةُ، وَغَالِبٌ، وَحَمَّالٌ، وَأَهْلُ النَّجَدَاتِ، وَلَمَّا كَبَّرَ الثَّالِثَةَ لَحِقَ النَّاسُ بَعْضُهُمْ بَعْضًا، وَخَالَطُوا الْقَوْمَ، وَاسْتَقَبَلُوا اللَّيْلَ اسْتِقْبَالًا بَعْدَمَا صَلَّوُا الْعِشَاءَ، وَكَانَ صَلِيلُ الْحَدِيدِ فِيهَا كَصَوْتِ الْقُيُونِ لَيْلَتَهُمْ إِلَى الصَّبَاحِ، وَأَفْرَغَ اللَّهُ الصَّبْرَ عَلَيْهِمْ إِفْرَاغًا، وَبَاتَ سَعْدٌ بِلَيْلَةٍ لَمْ يَبِتْ بِمِثْلِهَا، وَرَأَى الْعَرَبُ وَالْعَجَمُ أَمْرًا لَمْ يَرَوْا مِثْلَهُ قَطُّ، وَانْقَطَعَتِ الْأَخْبَارُ وَالْأَصْوَاتُ عَنْ سَعْدٍ وَرُسْتُمَ، وَأَقْبَلَ سَعْدٌ عَلَى الدُّعَاءِ، فَلَمَّا كَانَ عِنْدَ الصُّبْحِ انْتَمَى النَّاسُ، فَاسْتَدَلَّ بِذَلِكَ عَلَى أَنَّهُمُ الْأَعْلَوْنَ، وَكَانَ أَوَّلُ شَيْءٍ سَمِعَهُ نِصْفَ اللَّيْلِ الْبَاقِي صَوْتَ الْقَعْقَاعِ بْنِ عَمْرٍو وَهُوَ يَقُولُ: نَحْنُ قَتَلْنَا مَعْشَرًا وَزَائِدًا أَرْبَعَةً وَخَمْسَةً وَوَاحِدَا     نُحْسَبُ فَوْقَ اللِّبَدِ وَالْأَسَاوِدَا حَتَّى إِذَا مَاتُوا دَعَوْتُ جَاهِدَا     اللَّهُ رَبِّي وَاحْتَرَزْتُ عَامِدَا وَقَتَلَتْ كِنْدَةُ تُرْكًا الطَّبَرِيَّ، وَكَانَ مُقَدَّمًا فِيهِمْ.

    ✧ THE NIGHT OF AL-HARĪR (THE GROWLING) When evening fell upon the people on that day—the third day—and they thrust into the night, the fighting intensified and both parties held firm. War stood in it until morning without them speaking; their speech was a growling (harīr), so it was called the Night of al-Harīr. It is said that it was only called that because they abandoned speech, merely growling a growl. On the Night of al-Harīr, Saʿd sent Ṭulayḥa and ʿAmr to a ford below the camp so that they might stand upon it, fearing that the enemy might come upon him from there. When the two reached it, Ṭulayḥa said, "If only we crossed and came upon the Persians from behind them." ʿAmr said, "Rather, let us cross below." So they separated. Ṭulayḥa went behind the army and called out three takbīrs, then departed. The people of Persia were alarmed, and the Muslims marveled. The Persians sought him but did not catch him. As for ʿAmr, he raided below the ford and returned. Masʿūd b. Mālik al-Asadī, ʿĀṣim b. ʿAmr, Ibn Dhī al-Burdayn al-Hilālī, Ibn Dhī al-Sahmayn, Qays b. Hubayra al-Asadī, and their likes went out and pursued the enemy. They found that the enemy did not charge or intend anything but the advance. So they advanced their ranks, and the people engaged them in close combat without Saʿd's permission. The first to engage them was al-Qaʿqāʿ. Saʿd said, "O Allah, forgive him for it and grant him victory, for I have permitted him even though he did not seek my permission." Then he said, "I see that this matter cannot be without this. So when I call out three takbīrs, then charge." He called out one takbīr, and the Banū Asad joined them. He said, "O Allah, forgive them for it and grant them victory." Then the Nakhaʿ charged and he said, "O Allah, forgive them for it and grant them victory." Then the Bajīla charged and he said, "O Allah, forgive them for it and grant them victory." Then the Kinda charged and he said, "O Allah, forgive them for it and grant them victory." Then the commanders advanced, and the mill of war turned upon al-Qaʿqāʿ. Ḥanẓala b. al-Rabīʿ, the commanders of the tenths, Ṭulayḥa, Ghālib, Ḥammāl, and the people of courage came forward. When he called out the third takbīr, the people caught up with one another, mingled with the enemy, and faced the night after they had prayed the evening prayer (ʿishāʾ). In it the clashing of iron was like the sound of blacksmiths throughout their night until morning. Allah poured forth patience upon them in abundance. Saʿd spent a night such as he had never spent before. The Arabs and the Persians witnessed something the like of which they had never seen. News and voices were cut off from Saʿd and Rustam. Saʿd turned to supplication. When it was near dawn, the people raised their battle cries, which indicated that they were prevailing. The first thing he heard in the remaining half of the night was the voice of al-Qaʿqāʿ b. ʿAmr saying: "We killed a band and increased it by four, five, and one; we are reckoned above the felt cloths and the black serpents. When they died, I called out striving: 'Allah is my Lord,' and I guarded myself intentionally." The Kinda killed a Turk, al-Ṭabarī, who was a leader among them.

81. Tarikh (al-Tabari) 1878No grade recorded

    [لَيْلَةُ الْقَادِسِيَّةِ ] وَأَصْبَحَ النَّاسُ لَيْلَةَ الْهَرِيرِ وَتُسَمَّى لَيْلَةَ الْقَادِسِيَّةِ مِنْ بَيْنِ تِلْكَ اللَّيَالِي وَهُمْ حَسْرَى، لَمْ يُغْمِضُوا لَيْلَتَهُمْ كُلَّهَا. فَسَارَ الْقَعْقَاعُ فِي النَّاسِ فَقَالَ: إِنَّ الدَّائِرَةَ بَعْدَ سَاعَةٍ لِمَنْ بَدَأَ الْقَوْمَ، فَاصْبِرُوا سَاعَةً وَاحْمِلُوا، فَإِنَّ النَّصْرَ مَعَ الصَّبْرِ. فَاجْتَمَعَ إِلَيْهِمْ جَمَاعَةٌ مِنَ الرُّؤَسَاءِ وَصَمَدُوا لِرُسْتُمَ حَتَّى خَالَطُوا الَّذِينَ دُونَهُ مَعَ الصُّبْحِ. فَلَمَّا رَأَتْ ذَلِكَ الْقَبَائِلُ قَامَ فِيهَا رُؤَسَاؤُهُمْ وَقَالُوا: لَا يَكُونَنَّ هَؤُلَاءِ أَجَدَّ فِي أَمْرِ اللَّهِ مِنْكُمْ، وَلَا هَؤُلَاءِ، يَعْنِي الْفُرْسَ، أَجْرَأَ عَلَى الْمَوْتِ مِنْكُمْ. فَحَمَلُوا فِيمَا يَلِيهِمْ، وَخَالَطُوا مَنْ بِإِزَائِهِمْ، فَاقْتَتَلُوا حَتَّى قَامَ قَائِمُ الظَّهِيرَةِ، فَكَانَ أَوَّلَ مَنْ زَالَ الْفَيْرُزَانُ وَالْهُرْمُزَانُ، فَتَأَخَّرَا وَثَبَتَا حَيْثُ انْتَهَيَا، وَانْفَرَجَ الْقَلْبُ، وَرَكَدَ عَلَيْهِمُ النَّقْعُ وَهَبَّتْ رِيحٌ عَاصِفٌ فَقَلَعَتْ طَيَّارَةَ رُسْتُمَ عَنْ سَرِيرِهِ، فَهَوَتْ فِي الْعَتِيقِ، وَهِيَ دَبُورُ، وَمَالَ الْغُبَارُ عَلَيْهِمْ، وَانْتَهَى الْقَعْقَاعُ وَمَنْ مَعَهُ إِلَى السَّرِيرِ فَعَثَرُوا بِهِ، وَقَدْ قَامَ رُسْتُمُ عَنْهُ حِينَ أَطَارَتِ الرِّيحُ الطَّيَّارَةَ إِلَى بِغَالٍ قَدْ قَدِمَتْ عَلَيْهِ بِمَالٍ، فَهِيَ وَاقِفَةٌ، فَاسْتَظَلَّ فِي ظِلِّ بَغْلٍ وَحِمْلِهِ، وَضَرَبَ هِلَالُ بْنُ عُلَّفَةَ الْحِمْلَ الَّذِي تَحْتَهُ رُسْتُمُ، فَقَطَعَ حِبَالَهُ، وَوَقَعَ عَلَيْهِ أَحَدُ الْعِدْلَيْنِ، وَلَا يَرَاهُ هِلَالٌ وَلَا يَشْعُرُ بِهِ، فَأَزَالَ عَنْ ظَهْرِهِ فَقَارًا، وَضَرَبَهُ هِلَالٌ ضَرْبَةً فَنَفَحَتْ مِسْكًا. وَمَضَى رُسْتُمُ نَحْوَ الْعَتِيقِ فَرَمَى بِنَفْسِهِ فِيهِ، وَاقْتَحَمَهُ هِلَالٌ عَلَيْهِ وَأَخَذَ بِرِجْلَيْهِ، ثُمَّ خَرَجَ بِهِ فَضَرَبَ جَبِينَهُ بِالسَّيْفِ حَتَّى قَتَلَهُ، ثُمَّ أَلْقَاهُ بَيْنَ أَرْجُلِ الْبِغَالِ، ثُمَّ صَعِدَ السَّرِيرَ وَقَالَ: قَتَلْتُ رُسْتُمَ وَرَبِّ الْكَعْبَةِ ! إِلَيَّ إِلَيَّ ! فَأَطَافُوا بِهِ وَكَبَّرُوا، فَنَفَّلَهُ سَعْدٌ سَلَبَهُ، وَكَانَ قَدْ أَصَابَهُ الْمَاءُ وَلَمْ يَظْفَرْ بِقَلَنْسُوَتِهِ، وَلَوْ ظَفِرَ بِهَا لَكَانَتْ قِيمَتُهَا مِائَةَ أَلْفٍ. وَقِيلَ: إِنَّ هِلَالًا لَمَّا قَصَدَ رُسْتُمَ رَمَاهُ رُسْتُمُ بِنَشَّابَةٍ أَثْبَتْ قَدَمَهُ بِالرِّكَابِ، فَحَمَلَ عَلَيْهِ هِلَالٌ فَضَرَبَهُ فَقَتَلَهُ، ثُمَّ احْتَزَّ رَأْسَهُ وَعَلَّقَهُ وَنَادَى: قَتَلْتُ رُسْتُمَ ! فَانْهَزَمَ قَلْبُ الْمُشْرِكِينَ. وَقَامَ الْجَالِينُوسُ عَلَى الرَّدْمِ، وَنَادَى الْفُرْسَ إِلَى الْعُبُورِ، وَأَمَّا الْمُقْتَرِنُونَ فَإِنَّهُمْ جَشِعُوا فَتَهَافَتُوا فِي الْعَتِيقِ، فَوَخَزَهُمُ الْمُسْلِمُونَ بِرِمَاحِهِمْ، فَمَا أَفْلَتَ مُخْبِرٌ، وَهُمْ ثَلَاثُونَ أَلْفًا. وَأَخَذَ ضِرَارُ بْنُ الْخَطَّابِ " دِرَقْشَ كَابِيَانَ "، وَهُوَ الْعَلَمُ الْأَكْبَرُ الَّذِي كَانَ لِلْفُرْسِ، فَعُوِّضَ مِنْهُ ثَلَاثِينَ أَلْفًا، وَكَانَتْ قِيمَتُهُ أَلْفَ أَلْفٍ وَمِائَتَيْ أَلْفٍ. وَقَتَلُوا فِي الْمَعْرَكَةِ عَشَرَةَ آلَافٍ سِوَى مَنْ قَتَلُوا فِي الْأَيَّامِ قَبْلَهُ، وَقُتِلَ مِنَ الْمُسْلِمِينَ قَبْلَ لَيْلَةِ الْهِرِيرِ أَلْفَانِ وَخَمْسُمِائَةٍ، وَقُتِلَ لَيْلَةَ الْهَرِيرِ وَيَوْمَ الْقَادِسِيَّةِ سِتَّةُ آلَافٍ، فَدُفِنُوا فِي الْخَنْدَقِ حِيَالَ مُشَرِّقٍ، وَدُفِنَ مَا كَانَ قَبْلَ لَيْلَةِ الْهَرِيرِ عَلَى مُشَرِّقٍ، وَجُمِعَتِ الأَسْلَابُ وَالْأَمْوَالُ فَجُمِعَ مِنْهَا شَيْءٌ لَمْ يُجْمَعْ قَبْلَهُ وَلَا بَعْدَهُ مِثْلُهُ. وَأَرْسَلَ سَعْدٌ إِلَى هِلَالٍ فَسَأَلَهُ عَنْ رُسْتُمَ، فَأَحْضَرَهُ، فَقَالَ: جَرِّدْهُ إِلَّا مَا شِئْتَ. فَأَخَذَ سَلَبَهُ فَلَمْ يَدَعْ عَلَيْهِ شَيْئًا. اتباع المسلمين للفرس وَأَمَرَ الْقَعْقَاعَ، وَشُرَحْبِيلَ بِاتِّبَاعِهِمْ، حَتَّى بَلَغَا مِقْدَارَ الْخَرَّارَةِ مِنَ الْقَادِسِيَّةِ، وَخَرَجَ زُهْرَةُ بْنُ الْحَوِيَّةِ التَّمِيمِيُّ فِي أَثَارِهِمْ، فِي ثَلَاثِمِائَةِ فَارِسٍ، ثُمَّ أَدْرَكَهُ النَّاسُ فَلَحِقَ الْمُنْهَزِمِينَ وَالْجَالِينُوسُ يَجْمَعُهُمْ، فَقَتَلَهُ زُهْرَةُ وَأَخَذَ سَلَبَهُ، وَقَتَلُوا مَا بَيْنَ الْخَرَّارَةِ إِلَى السَّيْلَحِينِ إِلَى النَّجَفِ، وَعَادُوا مِنْ أَثَرِ الْمُنْهَزِمِينَ وَمَعَهُمُ الْأَسْرَى، فَرُئِيَ شَبَابٌ مِنَ النَّخَعِ وَهُوَ يَسُوقُ ثَمَانِينَ رَجُلًا أَسْرَى مِنَ الْفُرْسِ. وَاسْتَكْثَرَ سَعْدٌ سَلَبَ الْجَالِينُوسِ، فَكَتَبَ فِيهِ إِلَى عُمَرَ. فَكَتَبَ عُمَرُ إِلَى سَعْدٍ: تَعْمَدُ إِلَى مِثْلِ زُهْرَةَ وَقَدْ صَلِيَ بِمِثْلِ مَا صَلِيَ بِهِ، وَقَدْ بَقِيَ عَلَيْكَ مِنْ حَرْبِكَ مَا بَقِيَ، تُفْسِدُ قَلْبَهُ، أَمْضِ لَهُ سَلَبَهُ وَفَضِّلْهُ عَلَى أَصْحَابِهِ عِنْدَ عَطَائِهِ بِخَمْسِمِائَةٍ. وَلَمَّا اتَّبَعَ الْمُسْلِمُونَ الْفُرْسَ كَانَ الرَّجُلُ يُشِيرُ إِلَى الْفَارِسِيِّ فَيَأْتِيهِ فَيَقْتُلُهُ، وَرُبَّمَا أَخَذَ سِلَاحَهُ فَقَتَلَهُ بِهِ، وَرُبَّمَا أَمَرَ رَجُلَيْنِ فَيَقْتُلُ أَحَدُهُمَا صَاحِبَهُ. وَلَحِقَ سَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ رَبِيعَةَ بِطَائِفَةٍ مِنْهُمْ قَدْ نَصَبُوا رَايَةً وَقَالُوا: لَا نَبْرَحُ حَتَّى نَمُوتَ، فَقَتَلَهُمْ سَلْمَانُ وَمَنْ مَعَهُ. وَكَانَ قَدْ ثَبَتَ بَعْدَ الْهَزِيمَةِ بِضْعٌ وَثَلَاثُونَ كَتِيبَةً اسْتَحْيَوْا مِنَ الْفِرَارِ، وَقَصَدَهُمْ بِضْعَةٌ وَثَلَاثُونَ مِنْ رُؤَسَاءِ الْمُسْلِمِينَ، لِكُلِّ كَتِيبَةٍ مِنْهَا رَئِيسٌ. وَكَانَ قِتَالُ أَهْلِ الْكَتَائِبِ مِنَ الْفُرْسِ عَلَى وَجْهَيْنِ، مِنْهُمْ مَنْ هَرَبَ، وَمِنْهُمْ مَنْ ثَبَتَ حَتَّى قُتِلَ، وَكَانَ مِمَّنْ هَرَبَ مِنْ أُمَرَاءِ الْكَتَائِبِ الْهُرْمُزَانُ، وَكَانَ بِإِزَاءِ عُطَارِدٍ، وَمِنْهُمْ أَهْوَذُ، وَكَانَ بِإِزَاءِ حَنْظَلَةَ بْنِ الرَّبِيعِ، وَهُوَ كَاتِبُ النَّبِيِّ ﷺ وَمِنْهُمْ زَادُ بْنُ بُهَيْشْ، وَكَانَ بِإِزَاءِ عَاصِمِ بْنِ عَمْرٍو، وَمِنْهُمْ قَارَنُ، وَكَانَ بِإِزَاءِ الْقَعْقَاعِ ; وَكَانَ مِمَّنْ ثَبَتَ وَقُتِلَ شَهْرَيَارُ بْنُ كُنَارَا، وَكَانَ بِإِزَاءِ سَلْمَانَ بْنِ رَبِيعَةَ، وَابْنُ الْهِرْبِذِ، وَكَانَ بِإِزَاءِ عَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ، وَالْفُرُّخَانُ الْأَهْوَازِيُّ، وَكَانَ بِإِزَاءِ بُسْرِ بْنِ أَبِي رُهْمٍ الْجُهَنِيِّ، وَمِنْهُمْ خُشْدَسُومُ الْهَمَذَانِيُّ، وَكَانَ بِإِزَاءِ ابْنِ الْهُذَيْلِ الْكَاهِلِيِّ. وَتَرَاجَعَ النَّاسُ مِنْ طَلَبِ الْمُنْهَزِمِينَ، وَقَدْ قُتِلَ مُؤَذِّنُهُمْ، فَتَشَاجَّ الْمُسْلِمُونَ فِي الْأَذَانِ حَتَّى كَادُوا يَقْتَتِلُونَ، وَأَقْرَعَ سَعْدٌ بَيْنَهُمْ فَخَرَجَ سَهْمُ رَجُلٍ، فَأَذَّنَ. تفضيل أهل البلاء من أهل القادسية في العطاء وَفُضِّلَ أَهْلُ الْبَلَاءِ مِنْ أَهْلِ الْقَادِسِيَّةِ عِنْدَ الْعَطَاءِ بِخَمْسِمِائَةٍ خَمْسِمِائَةٍ، وَهُمْ خَمْسَةٌ وَعِشْرُونَ رَجُلًا، مِنْهُمْ: زُهْرَةُ وَعِصْمَةُ الضَّبِّيُّ وَالْكَلَجُ، وَأَمَّا أَهْلُ الْأَيَّامِ قَبْلَهَا فَإِنَّهُمْ فُرِضَ لَهُمْ عَلَى ثَلَاثَةِ آلَافٍ، فُضِّلُوا عَلَى أَهْلِ الْقَادِسِيَّةِ، فَقِيلَ لِعُمَرَ: لَوْ أَلْحَقْتَ بِهِمْ أَهْلَ الْقَادِسِيَّةِ. فَقَالَ: لَمْ أَكُنْ لِأُلْحِقَ بِهِمْ مَنْ لَمْ يُدْرِكْهُمْ. وَقِيلَ لَهُ: لَوْ فَضَّلْتَ مَنْ بَعُدَتْ دَارُهُ عَلَى مَنْ قَاتَلَهُمْ بِفِنَائِهِ. قَالَ: كَيْفَ أُفَضِّلُ عَلَيْهِمْ وَهُمْ شَجَنُ الْعَدُوِّ ! فَهَلَّا فَعَلَ الْمُهَاجِرُونَ بِالْأَنْصَارِ هَذَا ! وَكَانَتِ الْعَرَبُ تَتَوَقَّعُ وَقْعَةَ الْعَرَبِ وَأَهْلِ فَارِسَ بِالْقَادِسِيَّةِ، فِيمَا بَيْنَ الْعُذَيْبِ إِلَى عَدَنَ أَبْيَنَ، وَفِيمَا بَيْنَ الْأُبُلَّةِ وَأَيْلَةَ، يَرَوْنَ أَنَّ ثَبَاتَ مُلْكِهِمْ وَزَاوَلَهُ بِهَا ; وَكَانَتْ فِي كُلِّ بَلَدٍ مُصِيخَةٌ إِلَيْهَا، تَنْظُرُ مَا يَكُونُ مِنْ أَمْرِهَا. فَلَمَّا كَانَتْ وَقْعَةُ الْقَادِسِيَّةِ سَارَتْ بِهَا الْجِنُّ، فَأَتَتْ بِهَا أُنَاسًا مِنَ الْإِنْسِ، فَسَبَقَتْ أَخْبَارُ الْإِنْسِ [ إِلَيْهِمْ ]. كتاب سعد إلى عمر بن الخطاب بنصر القادسية كَتَبَ سَعْدٌ إِلَى عمر بِالْفَتْحِ، وَبِعِدَّةِ مَنْ قُتِلُوا، وَبِعِدَّةِ مَنْ أُصِيبَ مِنَ الْمُسْلِمِينَ - وَسَمَّى مَنْ يَعْرِفُ - مَعَ سَعْدِ بْنِ عُمَيْلَةَ الْفَزَارِيِّ. وَكَانَ عُمَرُ يَسْأَلُ الرُّكْبَانَ مِنْ حِينِ يُصْبِحُ إِلَى انْتِصَافِ النَّهَارِ عَنْ أَهْلِ الْقَادِسِيَّةِ، ثُمَّ يَرْجِعُ إِلَى أَهْلِهِ وَمَنْزِلِهِ، قَالَ: فَلَمَّا لَقِيَ الْبَشِيرَ سَأَلَهُ مِنْ أَيْنَ ؟ فَأَخْبَرَهُ، قَالَ: يَا عَبْدَ اللَّهِ حَدِّثْنِي. قَالَ: هَزَمَ اللَّهُ الْمُشْرِكِينَ. وَعُمَرُ يَخِبُّ مَعَهُ يَسْأَلُهُ، وَالْآخَرُ يَسِيرُ عَلَى نَاقَتِهِ، لَا يَعْرِفُهُ حَتَّى دَخَلَ الْمَدِينَةَ، وَإِذَا النَّاسُ يُسَلِّمُونَ عَلَيْهِ بِإِمْرَةِ الْمُؤْمِنِينَ، قَالَ الْبَشِيرُ: هَلَّا أَخْبَرْتَنِي - رَحِمَكَ اللَّهُ - أَنَّكَ أَمِيرُ الْمُؤْمِنِينَ ! فَقَالَ عُمَرُ: لَا بَأْسَ عَلَيْكَ يَا أَخِي. وَأَقَامَ الْمُسْلِمُونَ بِالْقَادِسِيَّةِ فِي انْتِظَارِ قُدُومِ الْبَشِيرِ، وَأَمَرَ عُمَرُ النَّاسَ أَنْ يَقُومُوا عَلَى أَقْبَاضِهِمْ، وَيُصْلِحُوا أَحْوَالَهُمْ، وَيُتَابِعَ إِلَيْهِمْ أَهْلُ الشَّامِ مِمَّنْ شَهِدَ الْيَرْمُوكَ وَدِمَشْقَ مُمِدِّينَ لَهُمْ، وَجَاءَ أَوَّلُهُمْ يَوْمَ أَغْوَاثٍ، وَآخِرُهُمْ بَعْدَ الْغَدِ يَوْمَ الْفَتْحِ، فَكَتَبُوا فِيهِمْ إِلَى عُمَرَ يَسْأَلُونَهُ عَمَّا يَنْبَغِي أَنْ يُشَارَ فِيهِ مَعَ نَذِيرِ بْنِ عَمْرٍو. وَهَذِهِ وَقْعَةُ الْقَادِسِيَّةِ  قَدْ ذَكَرْنَا أَنَّهَا كَانَتْ سَنَةَ أَرْبَعَ عَشْرَةَ. [وَقَالَ ابْنُ إِسْحَاقَ: كَانَتْ سَنَةَ خَمْسَ عَشْرَةَ]. وَقَالَ الْوَاقِدِيُّ: سَنَةَ سِتَّ عَشْرَةَ. قَالَ ابْنُ جَرِيرٍ: وَهُوَ الثَّبْتُ عِنْدَنَا

    ✧ [The Night of al-Qādisiyya] And the people awoke on the night of al-harīr, which among those nights is called the Night of al-Qādisiyya, exhausted, having not closed their eyes throughout the night. Al-Qaʿqāʿ went among the people and said: “The turn of fortune after an hour belongs to the one who begins against the enemy, so be patient for an hour and charge, for victory lies with patience.” A group of the commanders gathered around them and made directly for Rustum until at dawn they penetrated the ranks guarding him. When the tribes saw that, their chiefs stood among them and said: “Let it not be that these men are more earnest in God's cause than you, nor that those—meaning the Persians—are bolder in the face of death than you.” So they charged on their immediate front and engaged the forces opposite them. They fought until the sun stood at its zenith. The first to give way were al-Fayruzān and al-Hurmuzān; they fell back but held their ground where they halted. The center broke open, the dust settled upon them, and a violent wind arose, tearing the canopy of Rustum from his throne so that it fell into the ʿatīq. It was a west wind, and the dust veered over them. Al-Qaʿqāʿ and his companions reached the throne and stumbled upon it. Rustum had already left it when the wind flung the canopy away and went to some mules that had been brought to him carrying treasure, which were standing there, and he shaded himself in the shadow of a mule and its load. Hilāl b. ʿUllafa struck the load underneath which Rustum was, cutting its ropes, and one of the two packs fell on him, though Hilāl did not see him or notice him, breaking his backbone. Hilāl struck him a blow that exuded musk. Rustum made for the ʿatīq and threw himself into it. Hilāl plunged in after him, seized his legs, dragged him out, and struck his forehead with the sword until he killed him. Then he cast him among the mules' legs, mounted the throne, and cried: “I have killed Rustum, by the Lord of the Kaʿba! To me, to me!” They gathered around him and shouted “Allāhu akbar.” Saʿd gave him his spoils as a reward. He had been struck by water and had not obtained his qalansuwa; had he obtained it, its value would have been one hundred thousand. It is also said: When Hilāl made for Rustum, Rustum shot him with an arrow that pinned his foot to the stirrup. Hilāl charged and struck him, killing him, then cut off his head, hung it up, and called: “I have killed Rustum!” and the center of the polytheists fled. Al-Jālīnūs stood at the bridge and called the Persians to cross. As for those fettered together, they panicked and fell over one another into the ʿatīq; the Muslims stabbed them with their lances, and no one escaped to report—thirty thousand of them. Ḍirār b. al-Khaṭṭāb captured the dirqash of Kābiyān, the great banner of the Persians, for which he was compensated thirty thousand, its value being one million and two hundred thousand. In the battle they killed ten thousand, apart from those they had killed in the preceding days. Of the Muslims, two thousand five hundred were killed before the Night of al-Harīr, and six thousand were killed on the Night of al-Harīr and the Day of al-Qādisiyya. They were buried in the trench opposite Musharriq, while those killed before the Night of al-Harīr were buried at Musharriq. The spoils and goods were gathered, and such an amount was collected as had never been collected before, nor its like after. Saʿd sent for Hilāl and questioned him about Rustum, and he brought him forward and said: “Strip him of whatever you wish.” So Hilāl took his spoils and left nothing on him. The Muslims' pursuit of the Persians He ordered al-Qaʿqāʿ and Shuraḥbīl to pursue them, and they advanced as far as the distance of al-Kharrāra from al-Qādisiyya. Zuhra b. al-Ḥawiyya al-Tamīmī went out in their tracks with three hundred horsemen; then other men caught up with him. He overtook the fugitives while al-Jālīnūs was rallying them, and Zuhra killed him and took his spoils. They slew all from al-Kharrāra to al-Saylaḥīn to al-Najaf and returned from pursuing the routed enemy with the captives. A young man of al-Nakhaʿ was seen driving eighty Persian captives. Saʿd thought the spoils of al-Jālīnūs excessive, so he wrote to ʿUmar about them. ʿUmar wrote to Saʿd: “You intend regarding a man like Zuhra, who has endured what he has endured while there yet remains of your war what remains, to corrupt his heart? Let his spoils stand and favor him over his companions in his stipend by five hundred.” When the Muslims pursued the Persians, a man would point at a Persian, and he would come to him and kill him. Sometimes he took his weapon and killed him with it, and sometimes he commanded two men, and one of them killed his companion. Salmān b. Rabīʿa al-Bāhilī and ʿAbd al-Raḥmān b. Rabīʿa overtook a group of them who had raised a banner and said: “We shall not move until we die.” Salmān and those with him killed them. After the rout more than thirty squadrons had stood firm, too ashamed to flee. They were sought by more than thirty Muslim commanders, one commander for each squadron. The fighting of the Persian squadron troops took two forms: some of them fled, and some stood firm until they were killed. Among the squadron commanders who fled was al-Hurmuzān, who had been opposite ʿUṭārid; among them Ahwadh, opposite Ḥanẓala b. al-Rabīʿ, the scribe of the Prophet ﷺ; among them Zād b. Buhaysh, opposite ʿĀṣim b. ʿAmr; among them Qāran, opposite al-Qaʿqāʿ. Among those who stood firm and were killed were Shahriyār b. Kunārā, opposite Salmān b. Rabīʿa; Ibn al-Hirbidh, opposite ʿAbd al-Raḥmān b. Rabīʿa; al-Furrukhān al-Ahwāzī, opposite Busr b. Abī Ruhm al-Juhanī; and among them Khushdasūm al-Hamadhānī, opposite Ibn al-Hudhayl al-Kāhilī. The people came back from pursuing the fugitives. Their muezzin had been killed, and the Muslims disputed over the call to prayer until they almost fought one another. Saʿd drew lots among them, and a man's arrow came out, so he gave the call. The preference of the veterans of al-Qādisiyya in the stipends The veterans of al-Qādisiyya were favored in the stipends by five hundred each; they were twenty-five men, among them Zuhra, ʿIṣma al-Ḍabbī, and al-Kalaj. As for the men of the earlier days of battle, they were enrolled at three thousand and were favored over the men of al-Qādisiyya. It was said to ʿUmar: “Would that you joined the men of al-Qādisiyya to them.” He replied: “I will not join to them those who did not take part in those battles.” And it was said to him: “Would that you favored those whose homes are far over those who fight the enemy at their own door.” He said: “How could I favor them when these are the enemy's thorn? Would the Emigrants have done this to the Helpers?” The Arabs had been expecting the battle of the Arabs and the people of Persia at al-Qādisiyya, from al-ʿUdhayb to ʿAdan Abyan, and from al-Ubulla to Ayla, believing that the endurance or removal of their dominion depended on it. In every land people were listening for it, waiting to see what its outcome would be. When the battle of al-Qādisiyya occurred, the jinn carried its news, and brought it to some people among mankind, so that the jinn's tidings preceded those of men. Saʿd's letter to ʿUmar b. al-Khaṭṭāb announcing the victory of al-Qādisiyya Saʿd wrote to ʿUmar about the victory, the number of those killed, and the number of Muslim casualties—naming those he knew—with Saʿd b. ʿUmayla al-Fazārī. ʿUmar had been asking wayfarers about the men of al-Qādisiyya from daybreak until midday, then he returned to his family and home. When he met the bearer of good tidings, he asked him whence he came, and he told him. He said: “O servant of God, tell me.” He said: “God has routed the polytheists.” ʿUmar trotted alongside him questioning him, while the other rode on without knowing him, until he entered Madinah and the people were greeting him as Commander of the Faithful. The bearer of good tidings said: “Would that you had told me—may God have mercy on you—that you are the Commander of the Faithful!” ʿUmar said: “No harm, my brother.” The Muslims stayed at al-Qādisiyya awaiting the arrival of the messenger. ʿUmar commanded the people to attend to their posts, set their affairs in order, and send reinforcements to them from the men of Syria who had witnessed al-Yarmūk and Damascus. The first of them arrived on the Day of Relief, and the last on the day after, the Day of Victory. They wrote to ʿUmar about them, asking him what should be decreed concerning the share of those who arrived with Nadhīr b. ʿAmr. This is the battle of al-Qādisiyya. We have mentioned that it was in the year fourteen. [Ibn Isḥāq said: It was in the year fifteen.] Al-Wāqidī said: In the year sixteen. Ibn Jarīr said: That is the sound view in our opinion.

82. Tarikh (al-Tabari) 1879No grade recorded

    وِلَايَةِ عُتْبَةَ بْنِ غَزْوَانَ الْبَصْرَةَ   قِيلَ: فِي سَّنَةِ أربع عشرة من الهجرة بَعَثَ عُمَرُ عُتْبَةَ بْنَ غَزْوَانَ إِلَى الْبَصْرَةِ، وَكَانَ بِهَا قُطْبَةُ بْنُ قَتَادَةَ السَّدُوسِيُّ يُغِيرُ بِتِلْكَ النَّاحِيَةِ، كَمَا كَانَ يُغِيرُ الْمُثَنَّى بِنَاحِيَةِ الْحِيرَةِ، فَكَتَبَ إِلَى عُمَرَ يُعْلِمُهُ مَكَانَهُ، وَأَنَّهُ لَوْ كَانَ مَعَهُ عَدَدٌ يَسِيرٌ ظَفِرَ بِمَنْ كَانَ قِبَلَهُ مِنَ الْعَجَمِ، فَنَفَاهُمْ عَنْ بِلَادِهِمْ. فَكَتَبَ إِلَيْهِ عُمَرُ يَأْمُرُهُ بِالْمُقَامِ وَالْحَذَرِ، وَوَجَّهَ إِلَيْهِ شُرَيْحَ بْنَ عَامِرٍ أَحَدَ بَنِي سَعْدِ بْنِ بَكْرٍ، فَأَقْبَلَ إِلَى الْبَصْرَةِ، وَتَرَكَ بِهَا قُطْبَةَ، وَمَضَى إِلَى الْأَهْوَازِ، حَتَّى انْتَهَى إِلَى دَارِسَ، وَفِيهَا مَسْلَحَةُ الْأَعَاجِمِ، فَقَتَلُوهُ، فَبَعَثَ عُمَرُ عُتْبَةَ بْنَ غَزْوَانَ، [ وَ ] قَالَ لَهُ حِينَ وَجَّهَهُ: يَا عُتْبَةُ، إِنِّي قَدِ اسْتَعْمَلْتُكَ عَلَى أَرْضِ الْهِنْدِ، وَهِيَ حَوْمَةٌ مِنْ حَوْمَةِ الْعَدُوِّ، وَأَرْجُو أَنْ يَكْفِيَكَ اللَّهُ مَا حَوْلَهَا، وَيُعِينَكَ عَلَيْهَا، -وَكَانَتِ الْبَصْرَةُ تُدْعَى أَرْضَ الْهِنْدِ، فِيهَا حِجَارَةٌ بِيضٌ خَشِنَةٌ- وَقَدْ كَتَبْتُ إِلَى الْعَلَاءِ بْنِ الْحَضْرَمِيِّ أَنْ يُمِدَّكَ بِعَرْفَجَةَ بْنِ هَرْثَمَةَ، وَهُوَ ذُو مُجَاهَدَةٍ وَمُكَايَدَةٍ لِلْعَدُوِّ، فَإِذَا قَدِمَ عَلَيْكَ فَاسْتَشِرْهُ، وَادْعُ إِلَى اللَّهِ، فَمَنْ أَجَابَكَ فَاقْبَلْ مِنْهُ، وَمَنْ أَبَى فَالْجِزْيَةُ وَإِلَّا فَالسَّيْفُ، وَاتَّقِ اللَّهَ فِيمَا وُلِّيتَ، وَإِيَّاكَ أَنْ تُنَازِعَكَ نَفْسُكَ إِلَى كِبْرٍ مِمَّا يُفْسِدُ عَلَيْكَ إِخْوَتَكَ، وَقَدْ صَحِبْتَ رَسُولَ اللَّهِ ﷺ فَعُزِّزْتَ بِهِ بَعْدَ الذِّلَّةِ، وَقُوِّيتَ بِهِ بَعْدَ الضَّعْفِ، حَتَّى صِرْتَ أَمِيرًا مُسَلَّطًا وَمَلِكًا مُطَاعًا، تَقُولُ فَيُسْمَعُ مِنْكَ، وَتَأْمُرُ فَيُطَاعُ أَمْرُكَ، فَيَا لَهَا نِعْمَةٌ ! إِنْ لَمْ تَرْفَعْكَ فَوْقَ قَدْرِكَ وَتَبْطَرْكَ عَلَى مَنْ دُونَكَ، وَاحْتَفِظْ مِنَ النِّعْمَةِ احْتِفَاظَكَ مِنَ الْمَعْصِيَةِ، وَلَهِيَ أَخْوَفُهُمَا عِنْدِي عَلَيْكَ أَنْ تَسْتَدْرِجَكَ وَتَخْدَعَكَ، فَتَسْقُطَ سَقْطَةً تَصِيرُ بِهَا إِلَى جَهَنَّمَ، أُعِيذُكَ بِاللَّهِ وَنَفْسِي مِنْ ذَلِكَ. إِنَّ النَّاسَ أَسْرَعُوا إِلَى اللَّهِ حِينَ رُفِعَتْ لَهُمُ الدُّنْيَا فَأَرَادُوهَا، فَأَرِدِ اللَّهَ وَلَا تُرِدِ الدُّنْيَا، وَاتَّقِ مَصَارِعَ الظَّالِمِينَ. انْطَلِقْ أَنْتَ وَمَنْ مَعَكَ حَتَّى إِذَا كُنْتُمْ فِي أَقْصَى الْعَرَبِ وَأَدْنَى أَرْضِ الْعَجَمِ فَأَقِيمُوا. فَسَارَ عُتْبَةُ وَمَنْ مَعَهُ، حَتَّى إِذَا كَانُوا بِالْمِرْبَدِ تَقَدَّمُوا حَتَّى بَلَغُوا حِيَالَ الْجِسْرِ الصَّغِيرِ فَنَزَلُوا. فَبَلَغَ صَاحِبَ الْفُرَاتِ خَبَرُهُمْ، فَأَقْبَلَ فِي أَرْبَعَةِ آلَافٍ فَالْتَقَوْا، فَقَاتَلَهُمْ عُتْبَةُ بَعْدَ الزَّوَالِ، وَكَانَ فِي خَمْسِمِائَةٍ، فَقَتَلَهُمْ أَجْمَعِينَ، وَلَمْ يُبْقِ إِلَّا صَاحِبَ الْفُرَاتِ فَأَخَذَهُ أَسِيرًا، ثُمَّ خَطَبَ عُتْبَةُ أَصْحَابَهُ وَقَالَ: إِنَّ الدُّنْيَا قَدْ تَصَرَّمَتْ وَوَلَّتْ حَذَّاءَ، وَلَمْ يَبْقَ مِنْهَا إِلَّا صُبَابَةٌ كَصُبَابَةِ الْإِنَاءِ، أَلَا وَإِنَّكُمْ مُنْتَقِلُونَ مِنْهَا إِلَى دَارِ الْقَرَارِ، فَانْتَقِلُوا بِخَيْرِ مَا بِحَضْرَتِكُمْ، وَقَدْ ذُكِرَ لِي: لَوْ أَنَّ صَخْرَةً أُلْقِيَتْ مِنْ شَفِيرِ جَهَنَّمَ لَهَوَتْ سَبْعِينَ خَرِيفًا، وَلَتُمْلَأَنَّهُ ; أَوَعَجِبْتُمْ ! وَلَقَدْ ذُكِرَ لِي أَنَّ مَا بَيْنَ مِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ مَسِيرَةَ أَرْبَعِينَ خَرِيفًا، وَلَيَأْتِيَنَّ عَلَيْهِ يَوْمٌ وَهُوَ كَظِيظٌ، [ بِزِحَامٍ ]، وَلَقَدْ رَأَيْتُنِي وَأَنَا سَابِعُ سَبْعَةٍ مَعَ النَّبِيِّ ﷺ، مَا لَنَا طَعَامٌ إِلَّا وَرَقُ السَّمُرِ حَتَّى تَقَرَّحَتْ أَشْدَاقُنَا، وَالْتَقَطْتُ بُرْدَةً فَشَقَقْتُهَا بَيْنِي وَبَيْنَ سَعْدٍ، فَمَا مِنَّا [ مِنْ ] أُولَئِكَ السَّبْعَةِ مِنْ أَحَدٍ إِلَّا وَهُوَ أَمِيرُ مِصْرٍ مِنَ الْأَمْصَارِ، وَسَيُجَرِّبُونَ النَّاسَ بَعْدَنَا. وَكَانَ نُزُولُهُ الْبَصْرَةَ فِي رَبِيعٍ الْأَوَّلِ أَوِ الْآخِرِ سَنَةَ أَرْبَعَ عَشْرَةَ. وَقِيلَ: إِنَّ الْبَصْرَةَ مُصِّرَتْ سَنَةَ سِتَّ عَشْرَةَ بَعْدَ جَلُولَاءَ وَتَكْرِيتَ، أَرْسَلَهُ سَعْدٌ إِلَيْهَا بِأَمْرِ عُمَرَ. وَإِنَّ عُتْبَةَ لَمَّا نَزَلَ الْبَصْرَةَ أَقَامَ نَحْوَ شَهْرٍ، فَخَرَجَ إِلَيْهِ أَهْلُ الْأُبُلَّةِ، وَكَانَ بِهَا خَمْسُمِائَةِ أُسْوَارٍ يَحْمُونَهَا، وَكَانَتْ مَرْفَأَ السُّفُنِ مِنَ الصِّينِ، فَقَاتَلَهُمْ عُتْبَةُ فَهَزَمَهُمْ حَتَّى دَخَلُوا الْمَدِينَةَ، وَرَجَعَ عُتْبَةُ إِلَى عَسْكَرِهِ، وَأَلْقَى اللَّهُ الرُّعْبَ فِي قُلُوبِ الْفُرْسِ، فَخَرَجُوا عَنِ الْمَدِينَةِ وَحَمَلُوا مَا خَفَّ وَعَبَرُوا الْمَاءَ، وَأَخْلَوُا الْمَدِينَةَ، وَدَخَلَهَا الْمُسْلِمُونَ، فَأَصَابُوا مَتَاعًا وَسِلَاحًا وَسَبْيًا فَاقْتَسَمُوهُ، وَأَخْرَجَ الْخُمُسَ مِنْهُ، وَكَانَ الْمُسْلِمُونَ ثَلَاثَمِائَةٍ. وَكَانَ فَتْحُهَا فِي رَجَبٍ أَوْ فِي شَعْبَانَ. ثُمَّ نَزَلَ مَوْضِعَ الرِّزْقِ، وَخَطَّ مَوْضِعَ الْمَسْجِدِ وَبَنَاهُ بِالْقَصَبِ. وَكَانَ أَوَّلُ مَوْلُودٍ بِهَا عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ، فَلَمَّا وُلِدَ ذَبَحَ أَبُوهُ جَزُورًا، فَكَفَتْهُمْ لِقِلَّةِ النَّاسِ. وَجَمَعَ لَهُمْ أَهْلُ دَسْتُمِيسَانَ، فَلَقِيَهُمْ عُتْبَةُ فَهَزَمَهُمْ وَأَخَذَ مَرْزُبَانَهَا أَسِيرًا، وَأَخَذَ قَتَادَةُ مِنْطَقَتَهُ، فَبَعَثَ بِهَا مَعَ أَنَسِ بْنِ حَجْنَةَ إِلَى عُمَرَ، فَقَالَ لَهُ عُمَرُ: كَيْفَ النَّاسُ ؟ فَقَالَ: انْثَالَتْ عَلَيْهِمُ الدُّنْيَا، فَهُمْ يَهِيلُونَ الذَّهَبَ وَالْفِضَّةَ. فَرَغِبَ النَّاسُ فِي الْبَصْرَةِ فَأَتَوْهَا. وَاسْتَعْمَلَ عُتْبَةُ مُجَاشِعَ بْنَ مَسْعُودٍ عَلَى جَمَاعَةٍ وَسَيَّرَهُمْ إِلَى الْفُرَاتِ، وَاسْتَخْلَفَ الْمُغِيرَةَ بْنَ شُعْبَةَ عَلَى الصَّلَاةِ إِلَى أَنْ يَقْدَمَ مُجَاشِعُ بْنُ مَسْعُودٍ، فَإِذَا قَدِمَ فَهُوَ الْأَمِيرُ، وَسَارَ عُتْبَةُ إِلَى عُمَرَ. فَظَفِرَ مُجَاشِعٌ بِأَهْلِ الْفُرَاتِ وَجَمَعَ الْفَلِيكَانُ، عَظِيمٌ مِنَ الْفُرْسِ، لِلْمُسْلِمِينَ، فَخَرَجَ إِلَيْهِ الْمُغِيرَةُ بْنُ شُعْبَةَ فَلَقِيَهُمْ بِالْمَرْغَابِ فَاقْتَتَلُوا. فَقَالَ نِسَاءُ الْمُسْلِمِينَ: لَوْ لَحِقْنَا بِهِمْ فَكُنَّا مَعَهُمْ، فَاتَّخَذْنَ مِنْ خُمُرِهِنَّ رَايَاتٍ وَسِرْنَ إِلَى الْمُسْلِمِينَ. فَلَمَّا رَأَى الْمُشْرِكُونَ الرَّايَاتِ ظَنُّوا أَنَّ مَدَدًا لِلْمُسْلِمِينَ قَدْ أَقْبَلَ، فَانْهَزَمُوا وَظَفِرَ بِهِمُ الْمُسْلِمُونَ. وَكُتِبَ إِلَى عُمَرَ بِالْفَتْحِ، فَقَالَ عُمَرُ لِعُتْبَةَ: مَنِ اسْتَعْمَلْتَ عَلَى الْبَصْرَةِ ؟ فَقَالَ: مُجَاشِعَ بْنَ مَسْعُودٍ. قَالَ: أَتَسْتَعْمِلُ رَجُلًا مِنْ أَهْلِ الْوَبَرِ عَلَى أَهْلِ الْمَدَرِ ؟ وَأَخْبَرَهُ بِمَا كَانَ مِنَ الْمُغِيرَةِ، وَأَمَرَهُ أَنْ يَرْجِعَ إِلَى عَمَلِهِ، فَمَاتَ فِي الطَّرِيقِ، وَقِيلَ فِي مَوْتِهِ غَيْرُ ذَلِكَ، وَكَانَ مِنْ سَبْيِ مَيْسَانَ يَسَارُ أَبُو الْحَسَنِ الْبَصْرِيُّ، وَأَرْطَبَانُ جَدُّ عَبْدِ اللَّهِ بْنِ عَوْنِ بْنِ أَرْطَبَانَ. وَقِيلَ: إِنَّ إِمَارَةَ عُتْبَةَ الْبَصْرَةَ كَانَتْ سَنَةَ خَمْسَ عَشْرَةَ، وَقِيلَ: سِتَّ عَشْرَةَ، وَالْأَوَّلُ أَصَحُّ، فَكَانَتْ إِمَارَتُهُ عَلَيْهَا سِتَّةَ أَشْهُرٍ. وَاسْتَعْمَلَ عُمَرُ عَلَى الْبَصْرَةِ الْمُغِيرَةَ بْنَ شُعْبَةَ، فَبَقِيَ سَنَتَيْنِ ثُمَّ رُمِيَ بِمَا رُمِيَ، وَاسْتَعْمَلَ أَبَا مُوسَى، وَقِيلَ: اسْتَعْمَلَ بَعْدَ عُتْبَةَ أَبَا مُوسَى وَبَعْدَهُ الْمُغِيرَةَ.

    ✧ The governorship of ʿUtbah b. Ghazwān over al-Baṣrah It is said: In the year fourteen of the emigration, ʿUmar sent ʿUtbah b. Ghazwān to al-Baṣrah. Quṭbah b. Qatādah al-Sadūsī was there, raiding in that region just as al-Muthannā was raiding in the region of al-Ḥīrah. He wrote to ʿUmar informing him of his position, and that if he had even a small force with him he would overcome the Persians who were before him and expel them from their lands. ʿUmar wrote to him commanding him to remain and be cautious, and he sent to him Shurayḥ b. ʿĀmir, one of the Banū Saʿd b. Bakr. He set out for al-Baṣrah, left Quṭbah there, and went on to al-Ahwāz until he reached Dāris, where there was a Persian outpost. They killed him. So ʿUmar sent ʿUtbah b. Ghazwān and said to him when he dispatched him: O ʿUtbah, I have appointed you over the land of al-Hind, which is a frontier of the enemy. I hope that Allah will suffice you against what surrounds it and aid you in it—al-Baṣrah was called the land of al-Hind; in it are white, rough stones—and I have written to al-ʿAlāʾ b. al-Ḥaḍramī that he should reinforce you with ʿArfajah b. Harthamah, who is endowed with struggle and stratagem against the enemy. When he comes to you, consult him. Call to Allah: whoever responds to you, accept from him; whoever refuses, then the jizyah, otherwise the sword. Fear Allah in what you have been entrusted with, and beware lest your soul entice you to pride, which corrupts your brethren. You were a companion of the Messenger of Allah ﷺ, and through him you were strengthened after humiliation and empowered after weakness, until you became a commanding emir and an obeyed king: you speak and are heard, you command and your command is obeyed. What a blessing! If it does not raise you above your proper measure or make you insolent toward those below you. Guard the blessing as you would guard against sin—indeed, of the two I fear more for you that it may lure you gradually and deceive you, so that you fall a fall by which you go to Hell. I seek refuge with Allah for you and myself from that. People hastened to Allah when the world was raised up for them and they desired it; so desire Allah and do not desire the world, and beware the downfall of the wrongdoers. Depart, you and those with you, until when you are at the farthest limit of the Arabs and the nearest land of the Persians, then halt. ʿUtbah and those with him marched until when they were at al-Mirbad they advanced until they reached opposite the small bridge and encamped. The commander of al-Furāt learned of them and came with four thousand, and they met. ʿUtbah fought them after midday, and he was with five hundred, and he killed them all, leaving none except the commander of al-Furāt, whom he took captive. Then ʿUtbah addressed his companions and said: The world has come to an end and turned away swiftly; nothing remains of it except a remnant like the dregs in a vessel. Verily, you are moving from it to the abode of permanence, so move with the best of what is in your presence. It has been mentioned to me that if a rock were thrown from the edge of Hell it would fall for seventy autumns, and yet it shall surely be filled. Are you astonished? It has been mentioned to me that the distance between two leaves of the gates of Paradise is a journey of forty autumns, and a day will come upon it when it is crowded with throngs. I have seen myself as the seventh of seven with the Prophet ﷺ, when we had no food except acacia leaves, until the corners of our mouths broke out in sores. I found a cloak and tore it between myself and Saʿd. There is none of those seven among us but is an emir of a city among the cities, and they will test people after us. His arrival at al-Baṣrah was in Rabīʿ al-Awwal or Rabīʿ al-Ākhir, year fourteen. It is also said: al-Baṣrah was founded as a city in year sixteen, after Jalūlāʾ and Takrīt, when Saʿd sent him there by command of ʿUmar. When ʿUtbah encamped at al-Baṣrah he stayed about a month. Then the people of al-Ubullah came out against him, and there were five hundred cavalry protecting it, and it was the anchorage of ships from China. ʿUtbah fought them and routed them until they entered the city, and ʿUtbah returned to his camp. Allah cast terror into the hearts of the Persians, so they went out of the city, carrying what was light, crossed the water, and abandoned the city. The Muslims entered it and seized goods, weapons, and captives, and divided them, taking out the fifth. The Muslims numbered three hundred. Its conquest was in Rajab or Shaʿbān. Then he encamped at the place of the stipend, marked out the site of the mosque, and built it with reeds. The first child born there was ʿAbd al-Raḥmān b. Abī Bakrah. When he was born his father slaughtered a camel, and it sufficed them because of the small number of people. The people of Dastumaysān gathered against them, and ʿUtbah met them, routed them, and took its marzubān captive. Qatādah took his belt and sent it with Anas b. Ḥajnah to ʿUmar. ʿUmar said to him: How are the people? He said: The world has poured out upon them, and they heap up gold and silver. So people desired al-Baṣrah and came to it. ʿUtbah appointed Mujāshiʿ b. Masʿūd over a group and sent them to al-Furāt. He appointed al-Mughīrah b. Shuʿbah as his deputy over prayer until Mujāshiʿ b. Masʿūd arrived; when he arrived, he was to be the commander. ʿUtbah then departed to ʿUmar. Mujāshiʿ overcame the people of al-Furāt, and al-Falīkān, a great man of the Persians, gathered forces against the Muslims. Al-Mughīrah b. Shuʿbah went out to meet them at al-Marghāb, and they fought. The Muslim women said: If only we could join them and be with them. So they made banners from their head-coverings and marched to the Muslims. When the polytheists saw the banners they thought that reinforcements for the Muslims had arrived, so they fled, and the Muslims prevailed over them. News of the victory was written to ʿUmar. ʿUmar said to ʿUtbah: Whom did you appoint over al-Baṣrah? He said: Mujāshiʿ b. Masʿūd. He said: Do you appoint a man of the desert folk over the settled folk? And he informed him of what al-Mughīrah had done, and commanded him to return to his post, but he died on the way. Other accounts are told about his death. Among the captives of Maysān were Yasār, Abū al-Ḥasan al-Baṣrī, and Arṭabān, the grandfather of ʿAbd Allāh b. ʿAwn b. Arṭabān. It is said: ʿUtbah's governorship of al-Baṣrah was in year fifteen; and it is said: year sixteen; but the first is more correct. His governorship over it lasted six months. ʿUmar appointed al-Mughīrah b. Shuʿbah over al-Baṣrah, and he remained two years, then he was accused of what he was accused of, and he appointed Abū Mūsā. It is said: after ʿUtbah he appointed Abū Mūsā, and after him al-Mughīrah.

83. Tarikh (al-Tabari) 1880No grade recorded

    جَمَعَ عُمَرُ النَّاسَ عَلَى صَلَاةِ التَّرَاوِيحِ،  وَفِي هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ أَرْبَعَ عَشْرَةَ. أَمَرَ عُمَرُ بْنُ الْخَطَّابِ ؓ بِالْقِيَامِ فِي الْمَسَاجِدِ فِي شَهْرِ رَمَضَانَ،  وَكَتَبَ إِلَى الْأَمْصَارِ يَأْمُرُ الْمُسْلِمِينَ بِذَلِكَ. فعن عُرْوَةَ بْنَ الزُّبَيْرِ، حَدَّثَ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَبْدٍ الْقَارِيِّ، أَخْبَرَهُ]: أَنَّ عُمَرَ [بْنَ الْخَطَّابِ ؓ ] خَرَجَ ذَاتَ لَيْلَةٍ فِي رَمَضَانَ وَمَعَهُ عَبْدُ الرَّحْمَنِ بْنُ عَبْدٍ الْقَارِيُّ، فَرَأَى النَّاسَ يُصَلُّونَ مُتَفَرِّقِينَ أَوْزَاعًا فِي الْمَسْجِدِ، فَقَالَ عُمَرُ: لَوْ جَمَعْنَاهُمْ عَلَى رَجُلٍ وَاحِدٍ كَانَ أَمْثَلَ، فَجَمَعَهُمْ عَلَى أُبَيِّ بْنِ كَعْبٍ، [ثُمَّ خَرَجَ وَهُمْ يُصَلُّونَ خَلْفَ أُبَيِّ بْنِ كَعْبٍ جَمِيعًا]، فَقَالَ: نِعْمَتِ الْبِدْعَةُ وَالَّتِي يَنَامُونَ عَنْهَا أَفْضَلُ، وَهِيَ آخِرُ اللَّيْلِ، وَكَتَبَ بِهَا إِلَى الْأَمْصَارِ. عَنْ أَبِي إِسْحَاقَ الْهَمَذَانِيِّ ]، قَالَ: خَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ، فَسَمِعَ الْقِرَاءَةَ فِي الْمَسَاجِدِ، وَرَأَى الْقَنَادِيلَ تَزْهَرُ، فَقَالَ: نَوَّرَ اللَّهُ لِعُمَرَ بْنِ الْخَطَّابِ قَبْرَهُ كَمَا نَوَّرَ مَسَاجِدَ اللَّهِ تَعَالَى بِالْقُرْآنِ.

    ✧ ʿUmar gathered the people for the tarāwīḥ prayer, and in this year, meaning the year fourteen. ʿUmar b. al-Khaṭṭāb ؓ commanded standing in prayer in the mosques during the month of Ramaḍān, and he wrote to the garrison cities commanding the Muslims to do that. On the authority of ʿUrwah b. al-Zubayr, he related that ʿAbd al-Raḥmān b. ʿAbd al-Qārī informed him]: that ʿUmar [b. al-Khaṭṭāb ؓ] went out one night during Ramaḍān, accompanied by ʿAbd al-Raḥmān b. ʿAbd al-Qārī, and he saw the people praying scattered in separate groups in the mosque. ʿUmar said: If we gathered them behind one man, that would be better. So he gathered them behind Ubayy b. Kaʿb. [Then he went out while they were all praying behind Ubayy b. Kaʿb together], and he said: What an excellent innovation this is, but the prayer they sleep through is superior, that is the last part of the night. And he wrote about it to the garrison cities. On the authority of Abū Isḥāq al-Hamadhānī], he said: ʿAlī b. Abī Ṭālib went out on the first night of the month of Ramaḍān, and he heard the recitation in the mosques and saw the lamps shining, and he said: May God illuminate the grave of ʿUmar b. al-Khaṭṭāb as he illuminated the mosques of God Almighty with the Qurʾān.

84. Tarikh (al-Tabari) 1881No grade recorded

    ضَرَبَ عُمَرُ بْنُ الْخَطَّابِ ابْنَهُ عُبَيْدَ اللَّهِ فِي الشَّرَابِ  هُوَ وَجَمَاعَةٌ مَعَهُ وَفِي سَّنَةِ أربع عشرة من الهجرة ضَرَبَ عُمَرُ أَبَا مِحْجَنٍ الثَّقَفِيَّ سَبْعَ مَرَّاتٍ فِي الْخَمْرِ،  وَضَرَبَ مَعَهُ رَبِيعَةَ بْنَ أُمَيَّةَ بْنِ خَلَفٍ، فِي شَرَابٍ شَرِبُوهُ فِي ذَلِكَ، وَضَرَبَ ابْنَهُ عَبْدَ الرَّحْمَنِ فِي ذَلِكَ. فَعن سَالِمُ بْنُ عَبْدِ اللَّهِ ]، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ قَالَ: شَرِبَ عَبْدُ الرَّحْمَنِ بْنُ عُمَرَ، وَشَرِبَ مَعَهُ أَبُو سِرْوَعَةَ عُقْبَةُ بْنُ الْحَارِثِ، وَنَحْنُ بِمِصْرَ فِي خَلَافَةِ عُمَرَ بْنِ الْخَطَّابِ، فَسَكِرَا،  فَلَمَّا أَصْبَحُوا انْطَلَقَا إِلَى عَمْرِو بْنِ الْعَاصِ وَهُوَ أَمِيرُ مِصْرَ، فَقَالَا: أَطْهِرْنَا فَإِنَّا قَدْ سَكِرْنَا مِنْ شَرَابٍ شَرِبْنَاهُ. قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: وَلَمْ أَشْعُرْ أَنَّهُمَا أَتَيَا عَمْرَو بْنَ الْعَاصِ. قَالَ: فَذَكَرُوا أَخِي أَنَّهُ قَدْ سَكِرَ، فَقُلْتُ لَهُ: ادْخُلِ الَّدَارَ أُطَهِّرْكَ، فَآذَنَنِي أَنَّهُ حَدَّثَ الْأَمِيرَ. فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: فَقُلْتُ: وَاللَّهِ لَا يُحْلَقُ الْيَوْمَ عَلَى رُءُوسِ النَّاسِ، ادْخُلْ أَحْلِقْكَ -وَكَانُوا إِذْ ذَاكَ يَحْلِقُونَ مَعَ الْحَدِّ، فَدَخَلَ مَعِي الدَّارَ، فَحَلَقْتُ أَخِي بِيَدِي، ثُمَّ جَلَدَهُمَا عَمْرُو بْنُ الْعَاصِ فَسَمِعَ عُمَرُ بْنُ الْخَطَّابِ بِذَلِكَ، فَكَتَبَ إِلَى عَمْرٍو: أَنِ ابْعَثْ إِلَيَّ بِعَبْدِ الرَّحْمَنِ بْنِ عُمَرَ عَلَى قَتَبٍ، فَفَعَلَ ذَلِكَ عَمْرٌو، فَلَمَّا قَدِمَ عَبْدُ الرَّحْمَنِ عَلَى عُمَرَ جَلَدَهُ وَعَاقَبَهُ مِنْ أَجْلِ مَكَانِهِ مِنْهُ، ثُمَّ أَرْسَلَهُ، فَلَبِثَ شَهْرًا صَحِيحًا ثُمَّ أَصَابَهُ قَدَرُهُ، فَتَحْسِبُ عَامَّةُ النَّاسِ أَنَّهُ مَاتَ مِنْ جَلْدِ عُمَرَ، وَلَمْ يَمُتْ مِنْ جَلْدِهِ. قَالَ ابن الجوزي: وَلَا يَنْبَغِي أَنْ يُظَنَّ بِعَبْدِ الرَّحْمَنِ أَنَّهُ شَرِبَ الْخَمْرَ، إِنَّمَا شَرِبَ النَّبِيذَ مُتَأَوِّلًا، فَظَنَّ أَنَّ مَا شَرِبَ مِنْهُ لَا يُسْكِرُ، وَكَذَلِكَ أَبُو سِرْوَعَةَ، فَلَمَّا خَرَجَ الْأَمْرُ بِهِمَا إِلَى السُّكْرِ طَلَبَا التَّطْهِيرَ بِالْحَدِّ، وَقَدْ كَانَ يَكْفِيهِمَا مُجَرَّدُ النَّدَمِ، غَيْرَ أَنَّهُمَا غَضِبَا لِلَّهِ تَعَالَى عَلَى أَنْفُسِهِمَا الْمُفَرِّطَةِ، فَأَسْلَمَاهَا إِلَى إِقَامَةِ الْحَدِّ. وَأَمَّا إِعَادَةُ عُمَرَ الضَّرْبَ فَإِنَّمَا ضَرَبَهُ تَأْدِيبًا لَا حَدًّا.

    ✧ ʿUmar b. al-Khaṭṭāb flogged his son ʿUbayd Allāh for drinking, he and a group with him. And in the year fourteen of the Emigration, ʿUmar flogged Abū Miḥjan al-Thaqafī seven times for wine, and flogged with him Rabīʿah b. Umayyah b. Khalaf for a drink they drank in that regard, and flogged his son ʿAbd al-Raḥmān for that. According to Sālim b. ʿAbd Allāh, that ʿAbd Allāh b. ʿUmar said: ʿAbd al-Raḥmān b. ʿUmar drank, and Abū Sirwaʿah ʿUqbah b. al-Ḥārith drank with him, while we were in Egypt during the caliphate of ʿUmar b. al-Khaṭṭāb, and they became intoxicated. When morning came, the two went to ʿAmr b. al-ʿĀṣ, who was governor of Egypt, and said: Purify us, for we have become intoxicated from a drink we drank. ʿAbd Allāh b. ʿUmar said: I was not aware that the two had gone to ʿAmr b. al-ʿĀṣ. He said: They mentioned my brother, that he had become intoxicated, so I said to him: Enter the house and I will purify you. He informed me that he had told the governor. ʿAbd Allāh b. ʿUmar said: I said: By God, he will not be shaved today before the people; enter and I will shave you—for at that time they used to shave along with the punishment. So he entered the house with me, and I shaved my brother with my own hand. Then ʿAmr b. al-ʿĀṣ flogged the two of them. ʿUmar b. al-Khaṭṭāb heard of that, and wrote to ʿAmr: Send ʿAbd al-Raḥmān b. ʿUmar to me on a camel saddle. ʿAmr did that. When ʿAbd al-Raḥmān came to ʿUmar, he flogged him and punished him because of his position with him, then sent him away. He remained for a month in good health, then his fate overtook him. Most people think that he died from ʿUmar's flogging, but he did not die from his flogging. Ibn al-Jawzī said: It should not be thought of ʿAbd al-Raḥmān that he drank wine; he only drank nabīdh, interpreting it, and thought that what he drank would not intoxicate, and likewise Abū Sirwaʿah. When the matter with the two of them resulted in intoxication, they sought purification by the prescribed punishment. Mere remorse would have sufficed for them, but they were angry for the sake of God Almighty at their own negligent selves, and handed them over to the establishment of the prescribed punishment. As for ʿUmar's repeating the flogging, he only flogged him as discipline, not as a prescribed punishment.

85. Tarikh (al-Tabari) 1882No grade recorded

    وَفِي هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ أَرْبَعَ عَشْرَةَ حَجَّ بِالنَّاسِ عُمَرُ بْنُ الْخَطَّابِ   ؓ، وَكَانَ عَلَى مَكَّةَ عَتَّابُ بْنُ أُسَيْدٍ، وَعَلَى الْيَمَنِ يَعْلَى بْنُ مُنَبِّهٍ، وَعَلَى الْكُوفَةِ سَعْدٌ، وَعَلَى الشَّامِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَعَلَى الْبَحْرَيْنِ عُثْمَانُ بْنُ أَبِي الْعَاصِ، وَقِيلَ: بَلِ الْعَلَاءُ بْنُ الْحَضْرَمِيِّ، وَعَلَى عُمَانَ حُذَيْفَةُ بْنُ مِحْصَنٍ.

    ✧ In this year, that is, the year fourteen, ʿUmar b. al-Khaṭṭāb ؓ led the people in the pilgrimage. Over Makkah was ʿAttāb b. Usayd; over al-Yaman was Yaʿlā b. Munabbih; over al-Kūfah was Saʿd; over al-Shām was Abū ʿUbaydah b. al-Jarrāḥ; over al-Baḥrayn was ʿUthmān b. Abī al-ʿĀṣ — and it was said: rather, al-ʿAlāʾ b. al-Ḥaḍramī; and over ʿUmān was Ḥudhayfah b. Miḥṣan.

86. Tarikh (al-Tabari) 1883No grade recorded

    وَقْعَةُ مَرْجِ الرُّومِ  أو وَقْعَةُ مَرْجِ رَاهِطٍ   وَذَلِكَ أَنَّ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ خَرَجَ بِجُنُودِهِ وَمَعَهُ خَالِدُ بْنُ الْوَلِيدِ فَنَزَلَ بِمَرْجِ الرُّومِ، فَبَلَغَ الْخَبَرُ هِرَقْلَ، فَبَعَثَ تُوذَرَا الْبِطْرِيقَ، ثُمَّ أَمَدَّهُ بَشَنْسَ مَدَدًا لَهُ، فَنَزَلَ فِي جَبَلٍ عَلَى جُدَّةَ، ثُمَّ رَحَلَ فَتَبِعَهُ خَالِدٌ، فَاسْتَقْبَلَهُ يَزِيدُ بْنُ أَبِي سُفْيَانَ، فَاقْتَتَلُوا، وَلَحِقَ بِهِمْ خَالِدٌ فَأَخَذَهُمْ مِنْ خَلْفِهِمْ، فَأَبَادَهُمْ فَلَمْ يُفْلِتْ إِلَّا الشَّرِيدُ، وَقَسَّمُوا غَنَائِمَهُمْ بَيْنَ أَصْحَابِ يَزِيدَ وَخَالِدٍ، وَقَتَلَ تُوذَرَا، وَانْصَرَفَ يَزِيدُ إِلَى دِمَشْقَ، وَخَالِدٌ إِلَى أَبِي عُبَيْدَةَ بَعْدَ خُرُوجِ خَالِدٍ فِي أَثَرِ تُوذَرَا وَشَنْسَ، فَاقْتَتَلُوا بِمَرْجِ الرُّومِ، فَقُتِلَ شَنْسُ وَخَلْقٌ عَظِيمٌ مِنْ أَصْحَابِهِ حَتَّى امْتَلَأَ الْمَرْجُ مِنْ قَتْلَاهُمْ، فَأَنْتَنَتِ الْأَرْضُ، وَهَرَبَ مَنْ هَرَبَ مِنْهُمْ، فَرَكِبَ أَكْتَافَهُمْ إِلَى حِمْصَ.

    ✧ The Battle of Marj al-Rūm or the Battle of Marj Rāhiṭ That is because Abū ʿUbaydah b. al-Jarrāḥ went out with his troops, and with him was Khālid b. al-Walīd, and he encamped at Marj al-Rūm. The news reached Heraclius, so he sent the patrician Tūdharā, then reinforced him with Shanas as a support for him. He encamped on a mountain overlooking Juddah. Then he departed, and Khālid pursued him. Yazīd b. Abī Sufyān met him, and they fought. Khālid caught up with them and took them from behind, and he exterminated them, so that none escaped except the one who fled. They divided their spoils between the companions of Yazīd and Khālid. He killed Tūdharā, and Yazīd returned to Damascus, while Khālid returned to Abū ʿUbaydah after Khālid had gone out in pursuit of Tūdharā and Shanas. They fought at Marj al-Rūm, and Shanas and a great multitude of his companions were killed, until the meadow was filled with their slain, and the ground stank. Those of them who fled took to their shoulders toward Ḥimṣ.

87. Tarikh (al-Tabari) 1884No grade recorded

    فَتْحِ حِمْصَ وَبَعْلَبَكَّ وَغَيْرِهِمَا  لَمَّا وَصَلَ أَبُو عُبَيْدَةَ فِي اتِّبَاعِهِ الرُّومَ الْمُنْهَزِمِينَ إِلَى حِمْصَ، نَزَلَ حَوْلَهَا يُحَاصِرُهَا، وَلَحِقَهُ خَالِدُ بْنُ الْوَلِيدِ، فَحَاصَرُوهَا حِصَارًا شَدِيدًا، وَذَلِكَ فِي زَمَنِ الْبَرْدِ الشَّدِيدِ، وَصَابَرَ أَهْلُ الْبَلَدِ ; رَجَاءَ أَنْ يَصْرِفَهُمْ عَنْهُمْ شِدَّةُ الْبَرْدِ، وَصَبَرَ الصَّحَابَةُ صَبْرًا عَظِيمًا، وَكَانَ هِرَقْلُ قَدْ أَرْسَلَ إِلَى أَهْلِ حِمْصَ يَعِدُهُمُ الْمَدَدَ، وَأَمَرَ أَهْلَ الْجَزِيرَةِ جَمِيعِهَا بِالتَّجْهِيزِ إِلَى حِمْصَ فَسَارُوا نَحْوَ الشَّامِ لِيَمْنَعُوا حِمْصَ عَنِ الْمُسْلِمِينَ. فَسَيَّرَ سَعْدُ بْنُ أَبِي وَقَّاصٍ السَّرَايَا مِنَ الْعِرَاقِ إِلَى هِيتَ وَحَصَرُوهَا، وَسَارَ بَعْضُهُمْ إِلَى قَرْقِيسِيَا، فَتَفَرَّقَ أَهْلُ الْجَزِيرَةِ وَعَادُوا عَنْ نَجْدَةِ أَهْلِ حِمْصَ، فَكَانَ أَهْلُهَا يَقُولُونَ: تَمَسَّكُوا بِمَدِينَتِكُمْ فَإِنَّهُمْ حُفَاةٌ، فَإِذَا أَصَابَهُمُ الْبَرْدُ تَقَطَّعَتْ أَقْدَامُهُمْ. فَكَانَتْ أَقْدَامُ الرُّومِ تَسْقُطُ وَلَا يَسْقُطُ لِلْمُسْلِمِينَ إِصْبَعٌ. وقد ذَكَرَ غَيْرُ وَاحِدٍ أَنَّ مِنَ الرُّومِ مَنْ كَانَ يَرْجِعُ وَقَدْ سَقَطَتْ رِجْلُهُ وَهِيَ فِي الْخُفِّ، وَالصَّحَابَةُ لَيْسَ فِي أَرْجُلِهِمْ شَيْءٌ سِوَى النِّعَالِ، وَمَعَ هَذَا لَمْ يُصَبْ مِنْهُمْ قَدَمٌ وَلَا أُصْبُعٌ أَيْضًا، وَلَمْ يَزَالُوا كَذَلِكَ حَتَّى انْسَلَخَ فَصْلُ الشِّتَاءِ فَاشْتَدَّ الْحِصَارُ، وَأَشَارَ بَعْضُ كِبَارِ أَهْلِ حِمْصَ عَلَيْهِمْ بِالْمُصَالَحَةِ  ، فَأَبَوْا عَلَيْهِ ذَلِكَ وَقَالُوا: أَنُصَالِحُ وَالْمَلِكُ مِنَّا قَرِيبٌ ؟ فَيُقَالُ: إِنَّ الصَّحَابَةَ كَبَّرُوا  فِي بَعْضِ الْأَيَّامِ تَكْبِيرَةً ارْتَجَّتْ مِنْهَا الْمَدِينَةُ حَتَّى تَفَطَّرَتْ مِنْهَا بَعْضُ الْجُدْرَانِ، ثُمَّ تَكْبِيرَةً أُخْرَى فَسَقَطَتْ بَعْضُ الدُّورِ، فَجَاءَتْ عَامَّتُهُمْ إِلَى خَاصَّتِهِمْ فَقَالُوا: أَلَا تَنْظُرُونَ إِلَى مَا نَزَلْ بِنَا، وَمَا نَحْنُ فِيهِ ؟ أَلَا تُصَالِحُونَ الْقَوْمَ عَنَّا ؟ قَالَ: فَصَالَحُوهُمْ عَلَى مَا صَالَحُوا عَلَيْهِ أَهْلَ دِمَشْقَ ; عَلَى نِصْفِ الْمَنَازِلِ، وَضَرْبِ الْخَرَاجِ عَلَى الْأَرَاضِي، وَأَخْذِ الْجِزْيَةِ عَلَى الرِّقَابِ بِحَسَبِ الْغِنَى وَالْفَقْرِ، وَبَعَثَ أَبُو عُبَيْدَةَ بِالْأَخْمَاسِ وَالْبِشَارَةِ إِلَى عُمَرَ مَعَ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ. وَأَنْزَلَ أَبُو عُبَيْدَةَ بِحِمْصَ جَيْشًا كَثِيفًا يَكُونُ بِهَا، مَعَ جَمَاعَةٍ مِنَ الْأُمَرَاءِ مِنْهُمْ بِلَالٌ وَالْمِقْدَادُ، وَكَتَبَ أَبُو عُبَيْدَةَ إِلَى عُمَرَ يُخْبِرُهُ بِأَنَّ هِرَقْلَ قَدْ قَطَعَ الْمَاءَ إِلَى الْجَزِيرَةِ، وَأَنَّهُ يَظْهَرُ تَارَةً وَيَخْفَى أُخْرَى. فَبَعَثَ إِلَيْهِ عُمَرُ أَنْ أَقِمْ بِمَدِينَتِكَ وَارْعَ أَهْلَ الْقُوَّةَ مِنْ عَرَبِ الشَّامِ، فَإِنِّي غَيْرُ تَارِكٍ الْبَعْثَةَ إِلَيْكَ. ثُمَّ اسْتَخْلَفَ أَبُو عُبَيْدَةَ عَلَى حِمْصَ عُبَادَةَ بْنَ الصَّامِتِ، وَفَتَحَ الْمُسْلِمُونَ اللَّاذِقِيَّةَ جَلَا أَهْلُ جَبَلَةَ مِنَ الرُّومِ عَنْهَا، فَلَمَّا كَانَ زَمَنُ مُعَاوِيَةَ بَنَى حِصْنًا خَارِجَ الْحِصْنِ الرُّومِيِّ وَشَحَنَهُ بِالرِّجَالِ. وَفَتَحَ الْمُسْلِمُونَ مَعَ عُبَادَةَ بْنِ الصَّامِتِ أَنْطَرْطُوسَ، وَكَانَ حَصِينًا، فَجَلَا عَنْهُ أَهْلُهُ، فَبَنَى مُعَاوِيَةُ مَدِينَةَ أَنْطَرْطُوسَ، وَمَصَّرَهَا، وَأَقْطَعَ بِهَا الْقَطَائِعَ لِلْمُقَاتِلَةِ، وَكَذَلِكَ فَعَلَ بِبَانْيَاسَ وَفُتِحَتْ سَلَمْيَةُ أَيْضًا، وَقِيلَ: إِنَّمَا سُمِّيَتْ سَلَمْيَةَ لِأَنَّهُ كَانَ بِقُرْبِهَا مَدِينَةٌ تُدْعَى الْمُؤْتَفِكَةَ انْقَلَبَتْ بِأَهْلِهَا وَلَمْ يَسْلَمْ مِنْهُمْ غَيْرُ مِائَةِ نَفْسٍ، فَبَنَوْا لَهُمْ مِائَةَ مَنْزِلٍ، وَسُمِّيَتْ سَلِمَ مِائَةٌ، ثُمَّ حَرَّفَ النَّاسُ فَقَالُوا: سَلَمْيَةُ، وَهَذَا يَتَمَشَّى لِقَائِلِهِ لَوْ كَانَ أَهْلُهَا عَرَبًا وَلِسَانُهُمْ عَرَبِيًّا، وَأَمَّا إِذْ كَانَ لِسَانُهُمْ أَعْجَمِيًّا فَلَا يَسُوغُ هَذَا الْقَوْلُ. ثُمَّ إِنَّ صَالِحَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ اتَّخَذَهَا دَارًا وَبَنَى [ وَ ] وَلَدُهُ فِيهَا وَمَصَّرُوهَا، وَنَزَلَهَا مَنْ نَزَلَهَا مِنْ وَلَدِهُ، فَهِيَ وَأَرَضُوهَا لَهُمْ.

    ✧ The conquest of Ḥimṣ, Baʿlabakk, and other places. When Abū ʿUbaydah reached Ḥimṣ while pursuing the defeated Romans, he encamped around it and besieged it. Khālid b. al-Walīd joined him, and they besieged it with a severe siege, and that was during a time of intense cold. The people of the town held out, hoping that the severity of the cold would drive the Muslims away from them. The Companions endured with great patience. Heraclius had sent word to the people of Ḥimṣ promising them reinforcements, and he commanded all the people of the Jazīrah to make ready to go to Ḥimṣ. So they marched towards Syria to defend Ḥimṣ against the Muslims. Saʿd b. Abī Waqqāṣ dispatched detachments from Iraq to Hīt, and they besieged it. Some of them marched to Qarqīsiyā, so the people of the Jazīrah dispersed and turned back from helping the people of Ḥimṣ. The people of Ḥimṣ used to say: 'Hold fast to your city, for they are barefoot. When the cold strikes them, their feet will become severed.' But the feet of the Romans would fall off, while not a single toe of the Muslims fell off. More than one has mentioned that among the Romans there were those who would return with their leg having fallen off while still in the boot, whereas the Companions had nothing on their feet except sandals. Despite this, not a foot or a toe of theirs was afflicted. They continued thus until the winter season ended, and the siege intensified. Some of the elders of Ḥimṣ advised them to make peace, but they refused that and said: 'Shall we make peace when the king is near to us?' It is said that on one of the days the Companions shouted a takbīr that made the city tremble, so that some of its walls cracked. Then they shouted another takbīr, and some of the houses collapsed. So their common people came to their elite and said: 'Will you not look at what has befallen us and what we are in? Will you not make peace with these people on our behalf?' He said: So they made peace with them on the same terms as the people of Damascus: half of the dwellings, the imposition of land tax on the lands, and the taking of the jizyah from the necks according to wealth and poverty. Abū ʿUbaydah sent the fifths and the good news to ʿUmar with ʿAbd Allāh b. Masʿūd. Abū ʿUbaydah stationed in Ḥimṣ a large army that would remain there, along with a group of commanders, among them Bilāl and al-Miqdād. Abū ʿUbaydah wrote to ʿUmar informing him that Heraclius had cut off the water to the Jazīrah, and that he appeared at times and hid at others. ʿUmar sent back to him: 'Stay in your city and look after the strong people among the Arabs of Syria, for I will not cease sending expeditions to you.' Then Abū ʿUbaydah appointed ʿUbādah b. al-Ṣāmit as his deputy over Ḥimṣ. The Muslims conquered al-Lādhiqiyyah after the people of Jabalah, who were Romans, evacuated it. In the time of Muʿāwiyah, he built a fortress outside the Roman fortress and filled it with men. The Muslims, led by ʿUbādah b. al-Ṣāmit, conquered Anṭarṭūs. It was a fortified place, and its people evacuated it. Muʿāwiyah then built the city of Anṭarṭūs, settled it as a garrison town, and granted land allotments there to the fighters. He did the same with Bāniyās. Salamyah was also conquered. It is said that it was called Salamyah because near it there was a city called al-Muʾtafikah that was overturned with its inhabitants, and none of them survived except one hundred people. So they built for themselves one hundred dwellings, and it was called 'Salima Miʾah' (a hundred were saved). Then people altered it and said 'Salamyah.' This could be plausible to its proponent if its people had been Arabs and their tongue Arabic, but since their tongue was non-Arabic, this saying is not acceptable. Then Ṣāliḥ b. ʿAlī b. ʿAbd Allāh b. ʿAbbās took it as a residence and his descendants built in it, made it a settlement, and those of his descendants who settled there dwelt in it. So it and its lands belong to them.

88. Tarikh (al-Tabari) 1885No grade recorded

    فَتْحِ قِنَّسْرِينَ وَدُخُولِ هِرَقْلَ الْقُسْطَنْطِينِيَّةَ   لَمَّا فَتَحَ أَبُو عُبَيْدَةَ حِمْصَ بَعَثَ خَالِدَ بْنَ الْوَلِيدِ إِلَى قِنَّسْرِينَ، فَلَمَّا جَاءَهَا ثَارَ إِلَيْهِ أَهْلُهَا وَمَنْ عِنْدَهُمْ مِنَ نَصَارَى الْعَرَبِ، فَقَاتَلَهُمْ خَالِدٌ فِيهَا قِتَالًا شَدِيدًا، وَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، فَأَمَّا مَنْ هُنَاكَ مِنَ الرُّومِ فَأَبَادَهُمْ، وَقَتَلَ أَمِيرَهُمْ مِينَاسَ، وَمَنْ مَعَهُ مَقْتَلَةً عَظِيمَةً لَمْ يُقْتَلُوا مِثْلَهَا، فَمَاتُوا عَلَى دَمٍ وَاحِدٍ. وَأَمَّا الْأَعْرَابُ فَإِنَّهُمُ اعْتَذَرُوا إِلَيْهِ بِأَنَّ هَذَا الْقِتَالَ لَمْ يَكُنْ عَنْ رَأْيِنَا، فَقَبِلَ مِنْهُمْ خَالِدٌ وَكَفَّ عَنْهُمْ، ثُمَّ خَلَصَ إِلَى الْبَلَدِ فَتَحَصَّنُوا فِيهِ، فَقَالَ لَهُمْ خَالِدٌ: إِنَّكُمْ لَوْ كُنْتُمْ فِي السَّحَابِ لَحَمَلَنَا اللَّهُ إِلَيْكُمْ أَوْ لَأَنْزَلَكُمْ إِلَيْنَا. فَنَظَرُوا فِي أَمْرِهِمْ وَرَأَوْا مَا لَقِيَ أَهْلُ حِمْصَ فَصَالَحُوهُمْ عَلَى صُلْحِ حِمْصَ دخول هرقل القسطنطينية فَعِنْدَ ذَلِكَ دَخَلَ هِرَقْلُ الْقُسْطَنْطِينِيَّةَ ; وَسَبَبُهُ: أَنَّ خَالِدًا وَعِيَاضًا أَدْرَبَا إِلَى هِرَقْلَ مِنَ الشَّامِ، وَأَدْرَبَ عَمْرُو بْنُ مَالِكٍ مِنَ الْكُوفَةِ، فَخَرَجَ مِنْ نَاحِيَةِ قَرْقِيسِيَا، وَأَدْرَبَ عَ?ْدُ اللَّهِ بْنُ الْمُعْتَمِّ مِنْ نَاحِيَةِ الْمَوْصِلِ، ثُمَّ رَجَعُوا، فَعِنْدَهَا دَخَلَ هِرَقْلُ الْقُسْطَنْطِينِيَّةَ، وَكَانَتْ هَذِهِ أَوَّلَ مُدْرِبَةٍ فِي الْإِسْلَامِ سَنَةَ خَمْسَ عَشْرَةَ، وَقِيلَ: سِتَّ عَشْرَةَ. فَلَمَّا بَلَغَ عُمَرَ صَنِيعُ خَالِدٍ قَالَ: أَمَّرَ خَالِدٌ نَفْسَهُ، يَرْحَمُ اللَّهُ أَبَا بَكْرٍ هُوَ كَانَ أَعْلَمَ بِالرِّجَالِ مِنِّي ! وَقَدْ كَانَ عَزَلَهُ وَالْمُثَنَّى بْنَ حَارِثَةَ وَقَالَ: إِنِّي لَمْ أَعْزِلْهُمَا عَنْ رِيبَةٍ وَلَكِنَّ النَّاسَ عَظَّمُوهُمَا فَخَشِيتُ أَنْ يُوكَلُوا إِلَيْهِمَا. فَأَمَّا الْمُثَنَّى فَإِنَّهُ رَجَعَ عَنْ رَأْيِهِ فِيهِ لَمَّا قَامَ بَعْدَ أَبِي عُبَيْدَةَ، وَرَجَعَ عَنْ خَالِدٍ بَعْدَ قِنَّسْرِينَ. وَأَمَّا هِرَقْلُ فَإِنَّهُ خَرَجَ مِنَ الرُّهَاءِ ; وَكَانَ أَوَّلَ مَنْ أَنَبَحَ كِلَابَهَا وَنَفَّرَ دَجَاجَهَا مِنَ الْمُسْلِمِينَ زِيَادُ بْنُ حَنْظَلَةَ - وَكَانَ مِنَ الصَّحَابَةِ -، وَسَارَ هِرَقْلُ فَنَزَلَ بِشِمْشَاطَ، ثُمَّ أَدْرَبَ مِنْهَا نَحْوَ الْقُسْطَنْطِينِيَّةِ. فَلَمَّا أَرَادَ الْمَسِيرَ مِنْهَا عَلَا عَلَى نَشَزٍ ثُمَّ الْتَفَتَ إِلَى الشَّامِ فَقَالَ: السَّلَامُ عَلَيْكِ يَا سُورِيَةُ، سَلَامٌ لَا اجْتِمَاعَ بَعْدَهُ، وَلَا يَعُودُ إِلَيْكِ رُومِيٌّ أَبَدًا إِلَّا خَائِفًا، حَتَّى يُولَدَ الْمَوْلُودُ الْمَشْئُومُ، يَا لَيْتَهُ لَا يُولَدُ ! فَمَا أَحْلَى فِعْلَهُ وَأَمَرَّ فِتْنَتَهُ عَلَى الرُّومِ !. ثُمَّ سَارَ هِرَقْلُ حَتَّى نَزَلَ الْقُسْطَنْطِينِيَّةَ، وَاسْتَقَرَّ بِهَا مُلْكُهُ، وَقَدْ سَأَلَ رَجُلًا مِمَّنِ اتَّبَعَهُ كَانَ قَدْ أُسِرَ مَعَ الْمُسْلِمِينَ، فَقَالَ: أَخْبِرْنِي عَنْ هَؤُلَاءِ الْقَوْمِ. فَقَالَ: أُخْبِرُكَ كَأَنَّكَ تَنْظُرُ إِلَيْهِمْ ; هُمْ فُرْسَانٌ بِالنَّهَارِ، رُهْبَانٌ بِاللَّيْلِ، لَا يَأْكُلُونَ فِي ذِمَّتِهِمْ إِلَّا بِثَمَنٍ، وَلَا يَدْخُلُونَ إِلَّا بِسَلَامٍ، يَقِفُونَ عَلَى مَنْ حَارَبُوهُ حَتَّى يَأْتُوا عَلَيْهِ. فَقَالَ: لَئِنْ كُنْتَ صَدَقْتَنِي لَيَمْلِكُنَّ مَوْضِعَ قَدَمَيَّ هَاتَيْنِ. قُلْتُ: وَقَدْ حَاصَرَ الْمُسْلِمُونَ قُسْطَنْطِينِيَّةَ فِي زَمَانِ بَنِي أُمَيَّةَ،  فَلَمْ يَمْلِكُوهَا وَلَكِنْ سَيَمْلِكُهَا الْمُسْلِمُونَ فِي آخِرِ الزَّمَانِ، كَمَا سَنُبَيِّنُهُ فِي كِتَابِ الْمَلَاحِمِ، وَذَلِكَ قَبْلَ خُرُوجِ الدَّجَّالِ بِقَلِيلٍ عَلَى مَا صِحَّتِ بِهِ الْأَحَادِيثُ عَنْ رَسُولِ اللَّهِ ﷺ فِي " صَحِيحِ مُسْلِمٍ " وَغَيْرِهِ مِنَ الْأَئِمَّةِ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَدْ حَرَّمَ اللَّهُ عَلَى الرُّومِ أَنْ يَمْلِكُوا بِلَادَ الشَّامِ  بِرُمَّتِهَا إِلَى آخِرِ الدَّهْرِ، كَمَا ثَبَتَ بِهِ الْحَدِيثُ فِي " الصَّحِيحَيْنِ " عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَإِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَتُنْفِقُنَّ كُنُوزَهُمَا فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ. وَقَدْ وَقَعَ مَا أَخْبَرَ بِهِ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ، كَمَا رَأَيْتَ، وَسَيَكُونُ مَا أَخْبَرَ بِهِ جَزْمًا، لَا يَعُودُ مُلْكُ الْقَيَاصِرَةِ إِلَى الشَّامِ أَبَدًا ; لِأَنَّ قَيْصَرَ عَلَمُ جِنْسٍ عِنْدَ الْعَرَبِ يُطْلَقُ عَلَى كُلِّ مَنْ مَلَكَ الشَّامَ مَعَ بِلَادِ الرُّومِ. فَهَذَا لَا يَعُودُ لَهُمْ أَبَدًا.

    ✧ The conquest of Qinnasrīn and the entry of Heraclius into Constantinople When Abū ʿUbaydah conquered Ḥimṣ, he sent Khālid b. al-Walīd to Qinnasrīn. When he came to it, its people and the Arab Christians who were with them rose against him. Khālid fought them there with intense fighting and killed many of them. As for the Byzantines who were there, he annihilated them and killed their commander Mīnās and those with him in a great slaughter the like of which they had not suffered, for they died on a single spot. As for the Bedouin Arabs, they apologized to him, saying that this fighting was not by our choice, and Khālid accepted it from them and held back from them. Then he reached the town and they fortified themselves in it. Khālid said to them: Even if you were in the clouds, Allah would carry us up to you or bring you down to us. They considered their situation and saw what befell the people of Ḥimṣ, so they made peace with them on the terms of the peace of Ḥimṣ. The entry of Heraclius into Constantinople At that point Heraclius entered Constantinople. The reason was that Khālid and ʿIyāḍ had made a summer raid against Heraclius from Syria, and ʿAmr b. Mālik made a summer raid from Kufa, and he came out from the direction of Qarqīsiyā, and ʿAbd Allāh b. al-Muʿtamm made a summer raid from the direction of Mosul, then they returned. At that point Heraclius entered Constantinople. This was the first summer raid in Islam in the year fifteen, and it is said: sixteen. When ʿUmar learned of what Khālid had done, he said: Khālid appointed himself. May Allah have mercy on Abū Bakr; he was more knowledgeable about men than I! He had dismissed him and al-Muthannā b. Ḥārithah and said: I did not dismiss them because of any suspicion, but the people magnified them, and I feared that they would entrust things to them. As for al-Muthannā, he retracted his opinion about him when he rose up after Abū ʿUbaydah, and he retracted about Khālid after Qinnasrīn. As for Heraclius, he departed from al-Ruhā. The first of the Muslims to make its dogs bark and startle its chickens was Ziyād b. Ḥanẓalah—and he was one of the Companions—and Heraclius traveled and halted at Shimshāṭ, then he made a summer raid from there toward Constantinople. When he intended to depart from it, he climbed upon an eminence, then turned toward Syria and said: Peace be upon you, O Syria, a peace after which there is no reunion, and no Byzantine will ever return to you except in fear, until the ill-omened child is born—would that he were not born! How sweet his deed is and how bitter his strife will be for the Byzantines! Then Heraclius traveled until he halted at Constantinople, and his rule was established there. He asked a man among his followers who had been a captive with the Muslims, saying: Tell me about these people. He said: I will tell you as if you were looking at them: they are knights by day, monks by night; they do not consume what is under their protection except for a price, and they do not enter except with peace; they stand over those they fight until they finish them. He said: If you have told me the truth, they will surely possess the place where these two feet of mine stand. I say: The Muslims besieged Constantinople in the time of the Umayyads, but they did not take it. However, the Muslims will take it at the end of time, as we shall explain in the Book of Battles, and that will be shortly before the emergence of the Dajjāl, according to the sound hadiths from the Messenger of Allah ﷺ in Ṣaḥīḥ Muslim and other imams, and to Allah belongs praise and favor. Allah has forbidden the Byzantines from possessing the lands of Syria in their entirety until the end of time, as is established in the hadith in the two Ṣaḥīḥs from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: When Chosroes perishes, there will be no Chosroes after him, and when Caesar perishes, there will be no Caesar after him; and by the One in whose hand is my soul, you will spend their treasures in the path of Allah, mighty and glorious. What he reported has come to pass, as you have seen, and what he reported will certainly be, for the rule of the Caesars will never return to Syria, because Caesar is a generic name among the Arabs applied to everyone who rules Syria together with the lands of the Byzantines. This will never return to them.

89. Tarikh (al-Tabari) 1886No grade recorded

    فَتْحِ حَلَبَ وَأَنْطَاكِيَةَ وَغَيْرِهَا مِنَ الْعَوَاصِمِ   لَمَّا فَرَغَ أَبُو عُبَيْدَةَ مِنْ قِنَّسْرِينَ سَارَ إِلَى حَلَبَ، فَبَلَغَهُ أَنَّ أَهْلَ قِنَّسْرِينَ نَقَضُوا وَغَدَرُوا، فَوَجَّهَ إِلَيْهِمُ السِّمْطَ الْكِنْدِيَّ فَحَصَرَهُمْ وَفَتَحَهَا، وَأَصَابَ فِيهَا بَقَرًا وَغَنَمًا، فَقَسَّمَ بَعْضَهُ فِي جَيْشِهِ، وَجَعَلَ بَقِيَّتَهُ فِي الْمَغْنَمِ. وَوَصَلَ أَبُو عُبَيْدَةَ إِلَى حَاضِرِ حَلَبَ وَهُوَ قَرِيبٌ مِنْهَا فَجَمَعَ أَصْنَافًا مِنَ الْعَرَبِ، فَصَالَحَهُمْ أَبُو عُبَيْدَةَ عَلَى الْجِزْيَةِ، ثُمَّ أَسْلَمُوا بَعْدَ ذَلِكَ، وَأَتَى حَلَبَ وَعَلَى مُقَدَّمَتِهِ عِيَاضُ بْنُ غَنْمٍ الْفِهْرِيُّ، فَتَحَصَّنَ أَهْلُهَا وَحَصَرَهُمُ الْمُسْلِمُونَ، فَلَمْ يَلْبَثُوا أَنْ طَلَبُوا الصُّلْحَ وَالْأَمَانَ عَلَى أَنْفُسِهِمْ وَأَوْلَادِهِمْ وَمَدِينَتِهِمْ وَكَنَائِسِهِمْ وَحِصْنِهِمْ، فَأُعْطُوا ذَلِكَ، وَاسْتُثْنِيَ عَلَيْهِمْ مَوْضِعُ الْمَسْجِدِ، وَكَانَ الَّذِي صَالَحَهُمْ عِيَاضٌ، فَأَجَازَ أَبُو عُبَيْدَةَ ذَلِكَ. وَقِيلَ: صُولِحُوا عَلَى أَنْ يُقَاسَمُوا مَنَازِلَهُمْ وَكَنَائِسَهُمْ. وَقِيلَ: إِنَّ أَبَا عُبَيْدَةَ لَمْ يُصَادِفْ بِحَلَبَ أَحَدًا لِأَنَّ أَهْلَهَا انْتَقَلُوا إِلَى أَنْطَاكِيَةَ وَرَاسَلُوا فِي الصُّلْحِ، فَلَمَّا تَمَّ ذَلِكَ رَجَعُوا إِلَيْهَا. وَسَارَ أَبُو عُبَيْدَةَ مِنْ حَلَبَ إِلَى أَنْطَاكِيَةَ، وَقَدْ تَحَصَّنَ بِهَا كَثِيرٌ مِنَ الْخَلْقِ مِنْ قِنَّسْرِينَ وَغَيْرِهَا. فَلَمَّا فَارَقَهَا لَقِيَهُ جَمْعُ الْعَدُوِّ، فَهَزَمَهُمْ فَأَلْجَأَهُمْ إِلَى الْمَدِينَةِ وَحَاصَرَهَا مِنْ جَمِيعِ نَوَاحِيهَا، ثُمَّ إِنَّهُمْ صَالَحُوهُمْ عَلَى الْجَلَاءِ أَوِ الْجِزْيَةِ، فَجَلَا بَعْضٌ وَأَقَامَ بَعْضٌ فَآمَنَهُمْ، ثُمَّ نَقَضُوا، فَوَجَّهَ أَبُو عُبَيْدَةَ إِلَيْهِمْ عِيَاضَ بْنَ غَنْمٍ وَحَبِيبَ بْنَ مَسْلَمَةَ، فَفَتَحَاهَا عَلَى الصُّلْحِ الْأَوَّلِ. وَكَانَتْ أَنْطَاكِيَةُ عَظِيمَةَ الذِّكْرِ عِنْدَ الْمُسْلِمِينَ، فَلَمَّا فُتِحَتْ كَتَبَ عُمَرُ إِلَى أَبِي عُبَيْدَةَ أَنْ رَتِّبْ بِأَنْطَاكِيَةَ جَمَاعَةً مِنَ الْمُسْلِمِينَ وَاجْعَلْهُمْ بِهَا مُرَابِطَةً، وَلَا تَحْبِسْ عَنْهُمُ الْعَطَاءَ. وَبَلَغَ أَبَا عُبَيْدَةَ أَنْ جَمْعًا مِنَ الرُّومِ بَيْنَ مَعَرَّةَ مَصْرِينَ وَحَلَبَ، فَسَارَ إِلَيْهِمْ فَلَقِيَهُمْ فَهَزَمَهُمْ وَقَتَلَ عِدَّةَ بَطَارِقَةٍ، وَسَبَى وَغَنِمَ، وَفَتَحَ مَعَرَّةَ مَصْرِينَ عَلَى مِثْلِ صُلْحِ حَلَبَ، وَجَالَتْ خُيُولُهُ فَبَلَغَتْ بُوقَا، وَفُتِحَتْ قُرَى الْجُومَةَ وَسَرْمِينَ وَتِيزِينَ، وَغَلَبُوا عَلَى جَمِيعِ أَرْضِ قِنَّسْرِينَ وَأَنْطَاكِيَةَ. ثُمَّ أَتَى أَبُو عُبَيْدَةَ حَلَبَ وَقَدِ الْتَاثَ أَهْلُهَا، فَلَمْ يَزَلْ بِهِمْ حَتَّى أَذْعَنُوا وَفَتَحُوا الْمَدِينَةَ. وَسَارَ أَبُو عُبَيْدَةَ يُرِيدُ قُورُسَ وَعَلَى مُقَدَّمَتِهِ عِيَاضٌ، فَلَقِيَهُ رَاهِبٌ مِنْ رُهْبَانِهَا يَسْأَلُهُ الصُّلْحَ، فَبَعَثَ بِهِ إِلَى أَبِي عُبَيْدَةَ فَصَالَحَهُ عَلَى صُلْحِ أَنْطَاكِيَةَ، وَبَثَّ خَيْلَهُ فَغَلَبَ عَلَى جَمِيعِ أَرْضِ قُورُسَ وَفَتَحَ تَلَّ عَزَازَ، وَكَانَ سَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ فِي جَيْشِ أَبِي عُبَيْدَةَ، فَنَزَلَ فِي حِصْنٍ بِقُورُسَ، فَنُسِبَ إِلَيْهِ، فَهُوَ يُعْرَفُ بِحِصْنِ سَلْمَانَ. ثُمَّ سَارَ أَبُو عُبَيْدَةَ إِلَى مَنْبِجَ وَعَلَى مُقَدَّمَتِهِ عِيَاضٌ، فَلَحِقَهُ وَقَدْ صَالَحَ أَهْلَهَا عَلَى مِثْلِ صُلْحِ أَنْطَاكِيَةَ، وَسَيَّرَ عِيَاضًا إِلَى نَاحِيَةِ دُلُوكَ وَرَعْبَانَ فَصَالَحَهُ أَهْلُهَا عَلَى مِثْلِ صُلْحِ مَنْبِجَ، وَاشْتَرَطَ عَلَيْهِمْ أَنْ يُخْبِرُوا الْمُسْلِمِينَ بِخَبَرِ الرُّومِ. وَوَلَّى أَبُو عُبَيْدَةَ كُلَّ كُورَةٍ فَتَحَهَا عَامِلًا، وَضَمَّ إِلَيْهِ جَمَاعَةً، وَشَحَنَ النَّوَاحِيَ الْمَخُوفَةَ. وَسَارَ إِلَى بَالِسَ، وَبَعَثَ جَيْشًا مَعَ حَبِيبِ بْنِ مَسْلَمَةَ إِلَى قَاصِرِينَ، فَصَالَحَهُمْ أَهْلُهَا عَلَى الْجِزْيَةِ أَوِ الْجَلَاءِ، فَجَلَا أَكْثَرُهُمْ إِلَى بَلَدِ الرُّومِ وَأَرْضِ الْجَزِيرَةِ وَقَرْيَةِ جِسْرِ مَنْبِجَ، وَلَمْ يَكُنِ الْجِسْرُ يَوْمَئِذٍ، وَإِنَّمَا اتُّخِذَ فِي خِلَافَةِ عُثْمَانَ لِلصَّوَائِفِ، وَقِيلَ: بَلْ كَانَ لَهُ رَسْمٌ قَدِيمٌ. وَاسْتَوْلَى الْمُسْلِمُونَ عَلَى الشَّامِ مِنْ هَذِهِ النَّاحِيَةِ إِلَى الْفُرَاتِ، وَعَادَ أَبُو عُبَيْدَةَ إِلَى فِلَسْطِينَ. وَكَانَ بِجَبَلِ اللُّكَّامِ مَدِينَةٌ يُقَالُ لَهَا جُرْجُومَةُ، وَأَهْلُهَا يُقَالُ لَهُمُ الْجَرَاجِمَةُ، فَسَارَ حَبِيبُ بْنُ مَسْلَمَةَ إِلَيْهَا مِنْ أَنْطَاكِيَةَ، فَافْتَتَحَهَا صُلْحًا، عَلَى أَنْ يَكُونُوا أَعْوَانًا لِلْمُسْلِمِينَ. وَفِيهَا سَيَّرَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ جَيْشًا مَعَ مَيْسَرَةَ بْنِ مَسْرُوقٍ الْعَبْسِيِّ، فَسَلَكُوا دَرْبَ بَغْرَاسَ مِنْ أَعْمَالِ أَنْطَاكِيَةَ إِلَى بِلَادِ الرُّومِ، وَهُوَ أَوَّلُ مَنْ سَلَكَ ذَلِكَ الدَّرْبَ، فَلَقِيَ جَمْعًا لِلرُّومِ مَعَهُمْ عَرَبٌ مِنْ غَسَّانَ وَتَنُوخَ وَإِيَادٍ يُرِيدُونَ اللَّحَاقَ بِهِرَقْلَ، فَأَوْقَعَ مِنْهُمْ وَقَتَلَ مِنْهُمْ مَقْتَلَةً عَظِيمَةً، ثُمَّ لَحِقَ بِهِ مَالِكٌ الْأَشْتَرُ النَّخَعِيُّ مَدَدًا مِنْ قِبَلِ أَبِي عُبَيْدَةَ وَهُوَ بِأَنْطَاكِيَةَ، فَسَلِمُوا وَعَادُوا. وَسَيَّرَ جَيْشًا آخَرَ إِلَى مَرْعَشَ مَعَ خَالِدِ بْنِ الْوَلِيدِ، فَفَتَحَهَا عَلَى إِجْلَاءِ أَهْلِهَا بِالْأَمَانِ وَأَخْرَبَهَا. وَسَيَّرَ جَيْشًا آخَرَ مَعَ حَبِيبِ بْنِ مَسْلَمَةَ إِلَى حِصْنِ الْحَدَثِ، وَإِنَّمَا سُمِّيَ الْحَدَثَ لِأَنَّ الْمُسْلِمِينَ لَقُوا عَلَيْهِ غُلَامًا حَدَثًا فَقَاتَلَهُمْ فِي أَصْحَابِهِ، فَقِيلَ دَرْبُ الْحَدَثِ، وَقِيلَ: لِأَنَّ الْمُسْلِمِينَ أُصِيبُوا بِهِ فَقِيلَ دَرْبُ الْحَدَثِ، وَكَانَ بَنُو أُمَيَّةَ يُسَمُّونَهُ دَرْبَ السَّلَامَةِ لِهَذَا الْمَعْنَى.

    ✧ The conquest of Aleppo, Antioch, and other frontier fortresses When Abū ʿUbaydah had finished with Qinnasrīn, he marched to Aleppo. It reached him that the people of Qinnasrīn had broken their pact and acted treacherously, so he sent al-Simṭ al-Kindī against them. He besieged them and conquered it, and he seized cattle and sheep there. He distributed some of it among his army and placed the rest in the spoils. Abū ʿUbaydah reached the settlement of Aleppo, which is near it, where groups of Arabs had gathered, and Abū ʿUbaydah made peace with them on terms of the jizyah; then they accepted Islam after that. He came to Aleppo with ʿIyāḍ b. Ghanm al-Fihrī at the head of his vanguard. Its inhabitants fortified themselves, and the Muslims besieged them. It was not long before they sought peace and security for themselves, their children, their city, their churches, and their fortress. They were granted that, and the site of the mosque was excluded from them. The one who made peace with them was ʿIyāḍ, and Abū ʿUbaydah approved that. It is said: They made peace on condition that they share their dwellings and churches with the Muslims. It is said: Abū ʿUbaydah found no one in Aleppo because its inhabitants had moved to Antioch and corresponded regarding peace; when that was concluded, they returned to it. Abū ʿUbaydah marched from Aleppo to Antioch, where many people from Qinnasrīn and elsewhere had fortified themselves. When he left it, he encountered a gathering of the enemy and routed them, driving them back into the city, and he besieged it from all directions. Then they made peace on terms of departure or jizyah, so some departed and some remained, and he granted them security. Then they broke the pact, so Abū ʿUbaydah sent ʿIyāḍ b. Ghanm and Ḥabīb b. Maslamah against them, and they conquered it on the original peace terms. Antioch was of great renown among the Muslims. When it was conquered, ʿUmar wrote to Abū ʿUbaydah: Station a group of Muslims in Antioch and make them a garrison there, and do not withhold their stipends from them. It reached Abū ʿUbaydah that a force of Byzantines was between Maʿarrat Maṣrīn and Aleppo, so he marched against them, met them, routed them, killed several patricians, took captives and spoils, and conquered Maʿarrat Maṣrīn on terms similar to the peace of Aleppo. His cavalry ranged and reached Būqā, and the villages of al-Jūmah, Sarmīn, and Tīzīn were conquered, and they gained control over all the land of Qinnasrīn and Antioch. Then Abū ʿUbaydah came to Aleppo, and its people had become refractory. He did not cease dealing with them until they submitted and opened the city. Abū ʿUbaydah marched toward Qūrus with ʿIyāḍ at the head of his vanguard. A monk from among its monks met him seeking peace, so he sent him to Abū ʿUbaydah, who made peace with him on the terms of the peace of Antioch. He dispatched his cavalry and gained control over all the land of Qūrus and conquered Tall ʿAzāz. Salmān b. Rabīʿah al-Bāhilī was in Abū ʿUbaydah's army, and he encamped in a fortress at Qūrus, which was attributed to him, so it is known as the Fortress of Salmān. Then Abū ʿUbaydah marched to Manbij with ʿIyāḍ at the head of his vanguard. He caught up with him after he had made peace with its people on terms similar to the peace of Antioch. He sent ʿIyāḍ to the region of Dulūk and Raʿbān, whose people made peace with him on terms similar to the peace of Manbij, and he stipulated that they inform the Muslims of news of the Byzantines. Abū ʿUbaydah appointed a governor over each district he conquered, attached a group to him, and garrisoned the dangerous areas. He marched to Bālis and sent an army with Ḥabīb b. Maslamah to Qāṣirīn. Its people made peace with them on terms of jizyah or departure, and most of them departed to the land of the Byzantines, the land of al-Jazīrah, and the village of Jisr Manbij. The bridge did not exist at that time; it was built during the caliphate of ʿUthmān for the summer expeditions. It is said: Rather, it had an ancient trace. The Muslims took control of Syria from this direction to the Euphrates, and Abū ʿUbaydah returned to Palestine. In Mount al-Lukkām there was a city called Jurjūmah, whose people were called al-Jarājimah. Ḥabīb b. Maslamah marched to it from Antioch and conquered it by peace, on condition that they be helpers to the Muslims. In that year Abū ʿUbaydah b. al-Jarrāḥ sent an army with Maysarah b. Masrūq al-ʿAbsī. They took the pass of Baghrās from the districts of Antioch into the land of the Byzantines, and he was the first to take that pass. He encountered a force of Byzantines accompanied by Arabs from Ghassān, Tanūkh, and Iyād who were seeking to join Heraclius. He fell upon them and inflicted a great slaughter. Then Mālik al-Ashtar al-Nakhaʿī joined him as reinforcement from Abū ʿUbaydah while he was at Antioch, and they returned safely. He sent another army to Marʿash with Khālid b. al-Walīd, and he conquered it by expelling its inhabitants under a guarantee of safety and destroyed it. He sent another army with Ḥabīb b. Maslamah to the fortress of al-Ḥadath. It was called al-Ḥadath because the Muslims encountered a young boy (ghulām ḥadath) there who fought them among his companions, so it was called the Pass of al-Ḥadath. It is said: Because the Muslims suffered a misfortune (ḥadath) there, so it was called the Pass of al-Ḥadath. The Umayyads used to call it the Pass of Safety for this reason.

90. Tarikh (al-Tabari) 1887No grade recorded

    فَتْحِ قَيْسَارِيَّةَ وَحَصْرِ غَزَّةَ   فِي هَذِهِ السَّنَةِ فُتِحَتْ قَيْسَارِيَّةُ، وَقِيلَ: سَنَةَ تِسْعَ عَشْرَةَ، وَقِيلَ: سَنَةَ عِشْرِينَ. وَكَانَ سَبَبُهَا: أَنَّ عُمَرَ كَتَبَ إِلَى يَزِيدَ بْنِ أَبِي سُفْيَانَ أَنْ يُرْسِلَ مُعَاوِيَةَ إِلَى قَيْسَارِيَّةَ، وَكَتَبَ عُمَرُ إِلَى مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ يأمره بذلك، وَكَتَبَ إِلَيْهِ: أَمَّا بَعْدُ، فَقَدْ وَلَّيْتُكَ قَيْسَارِيَّةَ، فَسِرْ إِلَيْهَا وَاسْتَنْصِرِ اللَّهَ عَلَيْهِمْ، وَأَكْثِرْ مِنْ قَوْلِ: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ، اللَّهُ رَبُّنَا وَثِقَتُنَا، وَرَجَاؤُنَا وَمَوْلَانَا، فَنِعَمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ. فَسَارَ إِلَيْهَا فَحَاصَرَهَا، وَزَاحَفَهُ أَهْلُهَا مَرَّاتٍ عَدِيدَةً، وَكَانَ آخِرَهَا وَقْعَةً أَنْ قَاتَلُوا قِتَالًا عَظِيمًا، وَصَمَّمَ عَلَيْهِمْ مُعَاوِيَةُ، وَاجْتَهَدَ فِي الْقِتَالِ حَتَّى فَتَحَ اللَّهُ عَلَيْهِ، فَمَا انْفَصَلَ الْحَالُ حَتَّى قُتِلَ مِنْهُمْ نَحْوًا مِنْ ثَمَانِينَ أَلْفًا، وَكَمَّلَ الْمِائَةَ الْأَلْفِ مِنَ الَّذِينَ انْهَزَمُوا عَنِ الْمَعْرَكَةِ، وَبَعَثَ بِالْفَتْحِ وَالْأَخْمَاسِ إِلَى أَمِيرِ الْمُؤْمِنِينَ عُمَرَ، ؓ. وَكَانَ عَلْقَمَةُ بْنُ مُجَزِّزٍ قَدْ حَصَرَ الْقِيقَارَ بِغَزَّةَ وَجَعَلَ يُرَاسِلُهُ، فَلَمْ يُشْفِهُ أَحَدٌ بِمَا يُرِيدُ، فَأَتَاهُ كَأَنَّهُ رَسُولُ عَلْقَمَةَ، فَأَمَرَ الْقِيقَارُ رَجُلًا أَنْ يَقْعُدَ لَهُ فِي الطَّرِيقِ، فَإِذَا مَرَّ بِهِ قَتَلَهُ، فَفَطِنَ عَلْقَمَةُ فَقَالَ: إِنَّ مَعِيَ نَفَرًا يُشْرِكُونَنِي فِي الرَّأْيِ، فَأَنْطَلِقُ فَآتِيكَ بِهِمْ، فَبَعَثَ الْقِيقَارُ إِلَى ذَلِكَ الرَّجُلِ أَنْ لَا يَعْرِضَ لَهُ، فَخَرَجَ عَلْقَمَةُ مِنْ عِنْدِهِ فَلَمْ يَعُدْ، وَفَعَلَ كَمَا فَعَلَ عَمْرٌو بِالْأَرْطَبُونِ. قَالَ ابْنُ جَرِيرٍ: وَكَتَبَ عُمَرُ بْنُ الْخَطَّابِ إِلَى عَمْرِو بْنِ الْعَاصِ بِالْمَسِيرِ إِلَى إِيلِيَاءَ، وَمُنَاجَزَةِ صَاحِبِهَا، فَاجْتَازَ فِي طَرِيقِهِ عِنْدَ الرَّمْلَةِ بِطَائِفَةٍ مِنَ الرُّومِ، فَكَانَتْ.

    ✧ The Conquest of Qaysāriyyah and the Siege of Ghazzah In this year Qaysāriyyah was conquered; it is also said: in the year nineteen; and it is said: in the year twenty. Its cause was that ʿUmar wrote to Yazīd b. Abī Sufyān to send Muʿāwiyah to Qaysāriyyah, and ʿUmar wrote to Muʿāwiyah b. Abī Sufyān commanding him of that. He wrote to him: To proceed: I have appointed you over Qaysāriyyah, so march to it and seek help from Allah against them, and say often: There is no might and no power except with Allah, the Exalted, the Great. Allah is our Lord and our Trust, and our Hope and our Protector; for how excellent a Protector and how excellent a Helper. So he marched to it and besieged it, and its people engaged him in close combat many times. The last of these was an engagement in which they fought a mighty battle, and Muʿāwiyah resolved firmly against them and exerted himself in fighting until Allah granted him victory. The affair did not conclude until about eighty thousand of them were killed, and the hundred thousand was completed by those who fled from the battle. He sent news of the conquest and the fifths to the Commander of the Faithful ʿUmar ؓ. ʿAlqamah b. Mujazziz had besieged al-Qīqār at Ghazzah and began corresponding with him, but no one made clear to him what he wanted. So he came to him as if he were ʿAlqamah's messenger, and al-Qīqār ordered a man to sit in wait for him on the road, so that when he passed by him he would kill him. ʿAlqamah noticed and said: There are with me a number of people who share with me in counsel, so I will go and bring them to you. Al-Qīqār sent to that man not to confront him. ʿAlqamah left his presence and did not return, and he did as ʿAmr had done with al-Arṭabūn. Ibn Jarīr said: ʿUmar b. al-Khaṭṭāb wrote to ʿAmr b. al-ʿĀṣ to march to Īliyāʾ and to engage its commander in battle, and on his way near al-Ramlah he passed by a band of Romans, and it was.

91. Tarikh (al-Tabari) 1888No grade recorded

    وَقْعَةُ أَجْنَادِينَ  . سَارَ عمرو بن العاص بِجَيْشِهِ وَعَلَى مَيْمَنَتِهِ ابْنُهُ عَبْدُ اللَّهِ بْنُ عَمْرٍو، وَعَلَى مَيْسَرَتِهِ جُنَادَةُ بْنُ تَمِيمٍ الْمَالِكِيُّ ; مِنْ بَنِي مَالِكِ بْنِ كِنَانَةَ، وَمَعَهُ شُرَحْبِيلُ ابْنُ حَسَنَةَ، وَاسْتَخْلَفَ عَلَى الْأُرْدُنِّ أَبَا الْأَعْوَرِ السَّلَمِيَّ، فَلَمَّا وَصَلَ إِلَى الرَّمْلَةِ وَجَدَ عِنْدَهَا جَمْعًا مِنَ الرُّومِ عَلَيْهِمُ الْأَرْطَبُونُ، وَكَانَ أَدْهَى الرُّومِ وَأَبْعَدَهَا غَوْرًا، وَأَنْكَاهَا فِعْلًا، وَقَدْ كَانَ وَضَعَ بِالرَّمْلَةِ جُنْدًا عَظِيمًا وَبِإِيلِيَاءَ جُنْدًا عَظِيمًا، فَكَتَبَ عَمْرٌو إِلَى عُمَرَ بِالْخَبَرِ، فَلَمَّا جَاءَهُ كِتَابُ عَمْرٍو قَالَ: قَدْ رَمَيْنَا أَرْطَبُونَ الرُّومِ بِأَرْطَبُونِ الْعَرَبِ، فَانْظُرُوا عَمَّا تَنْفَرِجُ. وَكَانَ مُعَاوِيَةُ قَدْ شَغَلَ أَهْلَ قَيْسَارِيَّةَ عَنْ عَمْرٍو وَبَعَثَ عَمْرُو بْنُ الْعَاصِ عَلْقَمَةَ بْنَ حَكِيمٍ الْفَرَّاسِيَّ، وَمَسْرُوقَ بْنَ فُلَانٍ الْعَكِّيَّ عَلَى قِتَالِ أَهْلِ إِيلِيَاءَ، وَأَبَا أَيُّوبٍ الْمَالِكِيَّ إِلَى الرَّمْلَةِ وَعَلَيْهَا التَّذَارِقُ، فَكَانُوا بِإِزَائِهِمْ ; لِيَشْغَلُوهُمْ عَنْ عَمْرِو بْنِ الْعَاصِ وَجَيْشِهِ، وَجَعَلَ عَمْرٌو كُلَّمَا قَدِمَ عَلَيْهِ أَمْدَادٌ مِنْ جِهَةِ عُمَرَ يَبْعَثُ مِنْهُمْ طَائِفَةً إِلَى هَؤُلَاءِ وَطَائِفَةً إِلَى هَؤُلَاءِ، وَأَقَامَ عَمْرٌو عَلَى أَجْنَادِينَ لَا يَقْدِرُ مِنَ الْأَرْطَبُونِ عَلَى سَقْطَةٍ وَلَا تَشْفِيهِ الرُّسُلُ، فَوَلِيَهُ بِنَفْسِهِ، فَدَخَلَ عَلَيْهِ كَأَنَّهُ رَسُولٌ، فَأَبْلَغَهُ مَا يُرِيدُ وَسَمِعَ كَلَامَهُ وَتَأَمَّلَ حُصُونَهُ حَتَّى عَرَفَ مَا أَرَادَ، وَقَالَ الْأَرْطَبُونُ فِي نَفْسِهِ: وَاللَّهِ إِنَّ هَذَا لَعَمْرٌو، أَوْ إِنَّهُ الَّذِي يَأْخُذُ عَمْرٌو بِرَأْيِهِ، وَمَا كُنْتُ لِأُصِيبَ الْقَوْمَ بِأَمْرٍ هُوَ أَعْظَمُ مِنْ قَتْلِهِ. فَدَعَا حَرَسِيًّا فَسَارَّهُ فَأَمَرَهُ بِقَتْلِهِ. فَقَالَ: اذْهَبْ فَقُمْ فِي مَكَانِ كَذَا وَكَذَا، فَإِذَا مَرَّ بِكَ فَاقْتُلْهُ. فَفَطِنَ عَمْرُو بْنُ الْعَاصِ، فَقَالَ لِلْأَرْطَبُونِ: أَيُّهَا الْأَمِيرُ، إِنِّي قَدْ سَمِعْتُ كَلَامَكَ وَسَمِعْتَ كَلَامِي، وَإِنِّي وَاحِدٌ مِنْ عَشَرَةٍ بَعَثَنَا عُمَرُ بْنُ الْخَطَّابِ ; لِنَكُونَ مَعَ هَذَا الْوَالِي؛ لِنَشْهَدَ أُمُورَهُ، وَقَدْ أَحْبَبْتُ أَنْ آتِيَكَ بِهِمْ ; لِيَسْمَعُوا كَلَامَكَ، وَيَرَوْا مَا رَأَيْتُ. فَقَالَ الْأَرْطَبُونُ: نَعَمْ، فَاذْهَبْ فَائْتِنِي بِهِمْ. وَدَعَا رَجُلًا فَسَارَّهُ فَقَالَ: اذْهَبْ إِلَى فُلَانٍ فَرُدَّهُ. وَقَامَ عَمْرٌو فَذَهَبَ إِلَى جَيْشِهِ، ثُمَّ تَحَقَّقَ الْأَرْطَبُونُ أَنَّهُ عَمْرُو بْنُ الْعَاصِ. فَقَالَ: خَدَعَنِي الرَّجُلُ، هَذَا وَاللَّهِ أَدْهَى الْعَرَبِ. وَبَلَغَتْ عُمَرَ بْنَ الْخَطَّابِ فَقَالَ: غَلَبَهُ عَمْرٌو، لِلَّهِ دَرُّ عَمْرٍو. ثُمَّ نَاهَضَهُ عَمْرٌو، فَاقْتَتَلُوا بِأَجْنَادِينَ قِتَالًا عَظِيمًا كَقِتَالِ الْيَرْمُوكِ حَتَّى كَثُرَتِ الْقَتْلَى بَيْنَهُمْ، ثُمَّ اجْتَمَعَتْ بَقِيَّةُ الْجُيُوشِ إِلَى عَمْرِو بْنِ الْعَاصِ، وَذَلِكَ حِينَ أَعْيَاهُمْ صَاحِبُ إِيلِيَاءَ وَتَحَصَّنَ مِنْهُمْ بِالْبَلَدِ، وَكَثُرَ جَيْشُهُ، فَكَتَبَ أَرْطَبُونُ إِلَى عَمْرٍو بِأَنَّكَ صَدِيقِي وَنَظِيرِي، أَنْتَ فِي قَوْمِكَ مِثْلِي فِي قَوْمِي، وَاللَّهِ لَا تَفْتَحُ مِنْ فِلَسْطِينَ شَيْئًا بَعْدَ أَجْنَادِينَ، فَارْجِعْ وَلَا تُغَرَّ ; فَتَلْقَى مِثْلَ مَا لَقِيَ الَّذِي قَبْلَكَ مِنَ الْهَزِيمَةِ. فَدَعَا عَمْرٌو رَجُلًا يَتَكَلَّمُ بِالرُّومِيَّةِ فَبَعَثَهُ إِلَى أَرْطَبُونَ وَقَالَ: اسْمَعْ مَا يَقُولُ لَكَ، ثُمَّ ارْجِعْ فَأَخْبِرْنِي. وَكَتَبَ إِلَيْهِ مَعَهُ: جَاءَنِي كِتَابُكَ وَأَنْتَ نَظِيرِي وَمِثْلِي فِي قَوْمِكَ، لَوْ أَخْطَأَتْكَ خَصْلَةٌ تَجَاهَلْتَ فَضِيلَتِي، وَقَدْ عَلِمْتَ أَنِّي صَاحِبُ فَتْحِ هَذِهِ الْبِلَادِ، وَاقْرَأْ كِتَابِي هَذَا بِمَحْضَرٍ مِنْ أَصْحَابِكَ وَوُزَرَائِكَ. فَلَمَّا وَصَلَهُ الْكِتَابُ جَمَعَ وُزَرَاءَهُ، وَقَرَأَ عَلَيْهِمُ الْكِتَابَ، فَقَالُوا لِلْأَرْطَبُونِ: مِنْ أَيْنَ عَلِمْتَ أَنَّهُ لَيْسَ بِصَاحِبِ فَتْحِ هَذِهِ الْبِلَادِ ؟ فَقَالَ: صَاحِبُهَا رَجُلٌ اسْمُهُ عَلَى ثَلَاثَةِ أَحْرُفٍ. فَرَجَعَ الرَّسُولُ إِلَى عَمْرٍو فَأَخْبَرَهُ بِمَا قَالَ، فَكَتَبَ عَمْرٌو إِلَى عُمَرَ يَسْتَمِدُّهُ وَيَقُولُ لَهُ: إِنِّي أُعَالِجُ حَرْبًا كَئُودًا صَدُومًا، وَبِلَادًا ادُّخِرَتْ لَكَ، فَرَأْيَكَ. فَلَمَّا وَصَلَ الْكِتَابُ إِلَى عُمَرَ عِلْمَ أَنَّ عَمْرًا لَمْ يَقُلْ ذَلِكَ إِلَّا لِأَمْرٍ عَلِمَهُ، فَعَزَمَ عُمَرُ عَلَى الدُّخُولِ إِلَى الشَّامِ لِفَتْحِ بَيْتِ الْمَقْدِسِ. قَالَ سَيْفُ بْنُ عُمَرَ عَنْ شُيُوخِهِ: وَقَدْ دَخَلَ عُمَرُ الشَّامَ أَرْبَعَ مَرَّاتٍ ; الْأُولَى كَانَ رَاكِبًا فَرَسًا حِينَ فَتَحَ بَيْتَ الْمَقْدِسِ، وَالثَّانِيَةَ عَلَى بَعِيرٍ، وَالثَّالِثَةَ وَصَلَ إِلَى سَرْعٍ، ثُمَّ رَجَعَ لِأَجْلِ مَا وَقَعَ بِالشَّامِ مِنَ الْوَبَاءِ، وَالرَّابِعَةَ دَخَلَهَا عَلَى حِمَارٍ. هَكَذَا نَقَلَهُ ابْنُ جَرِيرٍ عَنْهُ.

    ✧ The Battle of Ajnādayn. ʿAmr b. al-ʿĀṣ marched with his army, his son ʿAbd Allāh b. ʿAmr commanding his right wing, and Junādah b. Tamīm al-Mālikī of the Banū Mālik b. Kinānah commanding his left wing, and with him was Shuraḥbīl b. Ḥasanah. He appointed Abū al-Aʿwar al-Sulamī as his deputy over Jordan. When he reached al-Ramlah, he found there a force of the Byzantines under al-Arṭabūn, who was the most cunning of the Byzantines, the most far-sighted, and the most effective in action. He had stationed a great army at al-Ramlah and a great army at Aelia. ʿAmr wrote to ʿUmar with the news. When ʿAmr's letter reached him, he said: "We have cast the Arṭabūn of the Byzantines against the Arṭabūn of the Arabs; see how it will turn out." Muʿāwiyah had kept the people of Caesarea occupied away from ʿAmr. ʿAmr b. al-ʿĀṣ sent ʿAlqamah b. Ḥakīm al-Farrāsī and Masrūq b. so-and-so al-ʿAkkī to fight the people of Aelia, and Abū Ayyūb al-Mālikī to al-Ramlah, where al-Tadhāriq was in command. They remained facing them, to keep them occupied away from ʿAmr b. al-ʿĀṣ and his army. Whenever reinforcements came to ʿAmr from ʿUmar, he would send one party to these and one party to those. ʿAmr remained at Ajnādayn, unable to catch al-Arṭabūn in any lapse, and messengers did not satisfy him. So he undertook it himself and entered upon him as if he were an envoy. He delivered what he wanted, heard his words, and examined his fortifications until he knew what he wanted. Al-Arṭabūn said to himself: "By God, this is ʿAmr, or it is the one whose counsel ʿAmr follows. I could not strike the people with anything greater than killing him." He summoned a guard and whispered to him, ordering him to kill him. He said: "Go and stand in such-and-such a place, and when he passes by you, kill him." ʿAmr b. al-ʿĀṣ perceived it and said to al-Arṭabūn: "O commander, I have heard your words and you have heard mine. I am one of ten whom ʿUmar b. al-Khaṭṭāb sent to be with this governor, to witness his affairs. I would like to bring them to you, so that they may hear your words and see what I have seen." Al-Arṭabūn said: "Yes, go and bring them to me." He summoned a man and whispered to him, saying: "Go to so-and-so and turn him back." ʿAmr rose and went to his army. Then al-Arṭabūn became certain that he was ʿAmr b. al-ʿĀṣ and said: "The man deceived me. By God, this is the most cunning of the Arabs." This reached ʿUmar b. al-Khaṭṭāb, and he said: "ʿAmr outwitted him. May God reward ʿAmr well." Then ʿAmr advanced against him, and they fought at Ajnādayn a great battle like the Battle of al-Yarmūk, until the slain were many among them. Then the remnants of the armies gathered to ʿAmr b. al-ʿĀṣ, at the time when the commander of Aelia had exhausted them and fortified himself against them in the city, and his army had become numerous. Arṭabūn wrote to ʿAmr: "You are my friend and my counterpart; you are among your people as I am among mine. By God, you will not conquer anything of Palestine after Ajnādayn. Turn back and do not be deceived, lest you meet the like of the defeat that those before you met." ʿAmr summoned a man who spoke Greek and sent him to Arṭabūn, saying: "Listen to what he says to you, then return and inform me." He wrote to him with him: "Your letter has reached me. You are my counterpart and like me among your people. If you overlooked a single trait, you have ignored my merit. You know that I am the one destined to conquer these lands. Read this letter of mine in the presence of your companions and your ministers." When the letter reached him, he gathered his ministers and read the letter to them. They said to al-Arṭabūn: "How do you know that he is not the one destined to conquer these lands?" He said: "Its conqueror is a man whose name has three letters." The messenger returned to ʿAmr and told him what he had said. ʿAmr wrote to ʿUmar seeking reinforcements, saying to him: "I am engaged in a war that is arduous and stubborn, and lands that have been stored up for you; so consider." When the letter reached ʿUmar, he knew that ʿAmr had not said that except for something he had come to know. So ʿUmar resolved to enter Syria to conquer Jerusalem. Sayf b. ʿUmar said, on the authority of his shaykhs: ʿUmar entered Syria four times. The first time he was riding a horse, when he conquered Jerusalem; the second time on a camel; the third time he reached Sargh, then returned because of the plague that had struck Syria; and the fourth time he entered it on a donkey. This is how Ibn Jarīr transmitted it from him.

92. Tarikh (al-Tabari) 1889No grade recorded

    فَتْحِ بَيْتِ الْمَقْدِسِ وَهُوَ إِيلِيَاءُ فِي هَذِهِ السَّنَةِ فُتِحَ بَيْتُ الْمَقْدِسِ  ، وَقِيلَ: سَنَةَ سِتَّ عَشْرَةَ فِي رَبِيعٍ الْأَوَّلِ. عَلَى يَدَيْ عُمَرَ بْنِ الْخَطَّابِ. وذَكَرَهُ أَبُو جَعْفَرِ بْنُ جَرِيرٍ فِي سَّنَةِ خمس عشرة عَنْ رِوَايَةِ سَيْفِ بْنِ عُمَرَ، وَمُلَخَّصُ مَا ذَكَرَهُ، هُوَ وَغَيْرُهُ، أَنَّ أَبَا عُبَيْدَةَ لَمَّا فَرَغَ مِنْ دِمَشْقَ، كَتَبَ إِلَى أَهْلِ إِيلِيَاءَ يَدْعُوهُمْ إِلَى اللَّهِ وَإِلَى الْإِسْلَامِ، أَوْ يَبْذُلُونَ الْجِزْيَةَ أَوْ يُؤْذَنُونَ بِحَرْبٍ. فَأَبَوْا أَنْ يُجِيبُوا إِلَى مَا دَعَاهُمْ إِلَيْهِ. فَرَكِبَ إِلَيْهِمْ فِي جُنُودِهِ، وَاسْتَخْلَفَ عَلَى دِمَشْقَ سَعِيدَ بْنَ زَيْدٍ، ثُمَّ حَاصَرَ بَيْتَ الْمَقْدِسِ وَضَيَّقَ عَلَيْهِمْ حَتَّى أَجَابُوا إِلَى الصُّلْحِ بِشَرْطِ أَنْ يَقْدَمَ إِلَيْهِمْ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ. فَكَتَبَ إِلَيْهِ أَبُو عُبَيْدَةَ بِذَلِكَ فَاسْتَشَارَ عُمَرُ النَّاسَ فِي ذَلِكَ، فَأَشَارَ عُثْمَانُ بْنُ عَفَّانَ بِأَنْ لَا يَرْكَبَ إِلَيْهِمْ ; لِيَكُونَ أَحْقَرَ لَهُمْ وَأَرْغَمَ لِأُنُوفِهِمْ، وَأَشَارَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِالْمَسِيرِ إِلَيْهِمْ ; لِيَكُونَ أَخَفَّ وَطْأَةً عَلَى الْمُسْلِمِينَ فِي حِصَارِهِمْ بَيْنَهُمْ، فَهَوِيَ مَا قَالَ عَلِيٌّ وَلَمْ يَهْوَ مَا قَالَ عُثْمَانُ. وَسَارَ بِالْجُيُوشِ نَحْوَهُمْ، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَسَارَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ عَلَى مُقَدِّمَتِهِ، فَلَمَّا وَصَلَ إِلَى الشَّامِ تَلَقَّاهُ أَبُو عُبَيْدَةَ وَرُءُوسُ الْأُمَرَاءِ كَخَالِدِ بْنِ الْوَلِيدِ، وَيَزِيدَ بْنِ أَبِي سُفْيَانَ، فَتَرَجَّلَ أَبُو عُبَيْدَةَ وَتَرَجَّلَ عُمَرُ، فَأَشَارَ أَبُو عُبَيْدَةَ لِيُقَبِّلَ يَدَ عُمَرَ، فَهَمَّ عُمَرُ بِتَقْبِيلِ رِجْلِ أَبِي عُبَيْدَةَ، فَكَفَّ أَبُو عُبَيْدَةَ، فَكَفَّ عُمَرُ. ثُمَّ سَارَ حَتَّى صَالَحَ نَصَارَى بَيْتِ الْمَقْدِسِ، وَاشْتَرَطَ عَلَيْهِمْ إِجْلَاءَ الرُّومِ إِلَى ثَلَاثٍ، دخول عمر بن الخطاب ؓ بيت المقدس ثُمَّ دَخَلَهَا إِذْ دَخَلَ الْمَسْجِدَ مِنَ الْبَابِ الَّذِي دَخَلَ مِنْهُ رَسُولُ اللَّهِ ﷺ لَيْلَةَ الْإِسْرَاءِ. وَيُقَالُ: إِنَّهُ لَبَّى حِينَ دَخَلَ بَيْتَ الْمَقْدِسِ، فَصَلَّى فِيهِ تَحِيَّةَ الْمَسْجِدِ بِمِحْرَابِ دَاوُدَ، وَصَلَّى بِالْمُسْلِمِينَ فِيهِ صَلَاةَ الْغَدَاةِ مِنَ الْغَدِ، فَقَرَأَ فِي الْأَوْلَى بِسُورَةِ " ص " وَسَجَدَ فِيهَا وَالْمُسْلِمُونَ مَعَهُ، وَفِي الثَّانِيَةِ بِسُورَةِ " بَنِي إِسْرَائِيلَ " ثُمَّ جَاءَ إِلَى الصَّخْرَةِ فَاسْتَدَلَّ عَلَى مَكَانِهَا مِنْ كَعْبِ الْأَحْبَارِ، وَأَشَارَ عَلَيْهِ كَعْبٌ أَنْ يَجْعَلَ الْمَسْجِدَ مِنْ وَرَائِهِ، فَقَالَ: ضَاهَيْتَ الْيَهُودِيَّةَ. ثُمَّ جَعَلَ الْمَسْجِدَ فِي قِبْلِيِّ بَيْتِ الْمَقْدِسِ، وَهُوَ الْعُمَرِيُّ الْيَوْمَ، ثُمَّ نَقَلَ التُّرَابَ عَنِ الصَّخْرَةِ فِي طَرَفِ رِدَائِهِ وَقَبَائِهِ، وَنَقَلَ الْمُسْلِمُونَ مَعَهُ فِي ذَلِكَ. وَسَخَّرَ أَهْلَ الْأُرْدُنِّ فِي نَقْلِ بَقِيَّتِهَا، وَقَدْ كَانَتِ الرُّومُ جَعَلُوا الصَّخْرَةَ مَزْبَلَةً ; لِأَنَّهَا قِبْلَةَ الْيَهُودِ، حَتَّى إِنَّ الْمَرْأَةَ كَانَتْ تُرْسِلُ خِرْقَةَ حَيْضَتِهَا مِنْ دَاخِلِ الْحَوْزِ لِتُلْقَى فِي الصَّخْرَةِ، وَذَلِكَ مُكَافَأَةً لِمَا كَانَتِ الْيَهُودُ عَامَلَتْ بِهِ الْقُمَامَةَ، وَهِيَ الْمَكَانُ الَّذِي كَانَتِ الْيَهُودُ صَلَبُوا فِيهِ الْمَصْلُوبَ، فَجَعَلُوا يُلْقُونَ عَلَى قَبْرِهِ الْقُمَامَةَ، فَلِأَجْلِ ذَلِكَ سُمِّيَ ذَلِكَ الْمَوْضِعُ الْقُمَامَةَ، وَانْسَحَبَ الِاسْمُ عَلَى الْكَنِيسَةِ الَّتِي بَنَاهَا النَّصَارَى هُنَالِكَ. وَقَدْ كَانَ هِرَقْلُ حِينَ جَاءَهُ الْكِتَابُ النَّبَوِيُّ وَهُوَ بِإِيلِيَاءَ، وَعَظَ النَّصَارَى فِيمَا كَانُوا قَدْ بَالَغُوا فِي إِلْقَاءِ الْكُنَاسَةِ عَلَى الصَّخْرَةِ حَتَّى وَصَلَتْ إِلَى مِحْرَابِ دَاوُدَ، قَالَ لَهُمْ: إِنَّكُمْ لَخَلِيقٌ أَنْ تُقْتَلُوا عَلَى هَذِهِ الْكُنَاسَةِ مِمَّا امْتَهَنْتُمْ هَذَا الْمَسْجِدَ، كَمَا قُتِلَتْ بَنُو إِسْرَائِيلَ عَلَى دَمِ يَحْيَى بْنِ زَكَرِيَّا. ثُمَّ أُمِرُوا بِإِزَالَتِهَا، فَشَرَعُوا فِي ذَلِكَ، فَمَا أَزَالُوا ثُلُثَهَا حَتَّى فَتَحَهَا الْمُسْلِمُونَ فَأَزَالَهَا عُمَرُ بْنُ الْخَطَّابِ. وَقَدِ اسْتَقْصَى هَذَا كُلَّهُ بِأَسَانِيدِهِ وَمُتُونِهِ الْحَافِظُ بَهَاءُ الدِّينِ ابْنُ الْحَافِظِ أَبِي الْقَاسِمِ بْنِ عَسَاكِرَ فِي كِتَابِهِ " الْمُسْتَقْصَى فِي فَضَائِلِ الْمَسْجِدِ الْأَقْصَى ". وَذَكَرَ سَيْفٌ فِي سِيَاقِهِ أَنَّ عُمَرَ ؓ، رَكِبَ مِنَ الْمَدِينَةِ عَلَى فَرَسٍ ; لِيُسْرِعَ السَّيْرَ بَعْدَمَا اسْتَخْلَفَ عَلَيْهَا عَلِيَّ بْنَ أَبِي طَالِبٍ، فَسَارَ حَتَّى قَدِمَ الْجَابِيَةَ، فَنَزَلَ بِهَا خطبة عمر بالجابية ومصالحة أهلها وَخَطَبَ بِالْجَابِيَةِ خُطْبَةً طَوِيلَةً بَلِيغَةً، مِنْهَا: أَيُّهَا النَّاسُ، أَصْلِحُوا سَرَائِرَكُمْ تَصْلُحْ عَلَانِيَتُكُمْ، وَاعْمَلُوا لِآخِرَتِكُمْ تُكْفَوْا أَمْرَ دُنْيَاكُمْ، وَاعْلَمُوا أَنَّ رَجُلًا لَيْسَ بَيْنَهُ وَبَيْنَ آدَمَ أَبٌ حَيٌّ وَلَا بَيْنَهُ وَبَيْنَ اللَّهِ هَوَادَةٌ، فَمَنْ أَرَادَ لَحْبَ وَجْهِ الْجَنَّةِ فَلْيَلْزَمِ الْجَمَاعَةَ ; فَإِنَّ الشَّيْطَانَ مَعَ الْوَاحِدِ  ، وَهُوَ مَعَ الِاثْنَيْنِ أَبْعَدُ، وَلَا يَخْلُوَنَّ أَحَدُكُمْ بِامْرَأَةٍ ; فَإِنَّ الشَّيْطَانَ ثَالِثُهُمَا، وَمَنْ سَرَّتْهُ حَسَنَتُهُ وَسَاءَتْهُ سَيِّئَتُهُ فَهُوَ مُؤْمِنٌ. وَهِيَ خُطْبَةٌ طَوِيلَةٌ اخْتَصَرْنَاهَا. ثُمَّ صَالَحَ عُمَرُ أَهْلَ الْجَابِيَةِ وَرَحَلَ إِلَى بَيْتِ الْمَقْدِسِ. وَقَدْ كَتَبَ إِلَى أُمَرَاءِ الْأَجْنَادِ أَنْ يُوَافُوهُ فِي الْيَوْمِ الْفُلَانِيِّ إِلَى الْجَابِيَةِ، فَتَوَافَوْا أَجْمَعُونَ فِي ذَلِكَ الْيَوْمِ إِلَى الْجَابِيَةِ، فَكَانَ أَوَّلَ مَنْ تَلَقَّاهُ يَزِيدُ بْنُ أَبِي سُفْيَانَ، ثُمَّ أَبُو عُبَيْدَةَ، ثُمَّ خَالِدُ بْنُ الْوَلِيدِ فِي خُيُولِ الْمُسْلِمِينَ وَعَلَيْهِمْ يَلَامِقُ الدِّيبَاجِ، فَسَارَ إِلَيْهِمْ عُمَرُ لِيَحْصِبَهُمْ، فَاعْتَذَرُوا إِلَيْهِ بِأَنَّ عَلَيْهِمُ السِّلَاحَ، وَأَنَّهُمْ يَحْتَاجُونَ إِلَيْهِ فِي حُرُوبِهِمْ، فَسَكَتَ عَنْهُمْ وَاجْتَمَعَ الْأُمَرَاءُ كُلُّهُمْ بَعْدَمَا اسْتَخْلَفُوا عَلَى أَعْمَالِهِمْ سِوَى عَمْرِو بْنِ الْعَاصِ وَشُرَحْبِيلَ فَإِنَّهُمَا مُوَافِقَانِ الْأَرْطَبُونَ بِأَجْنَادِينَ، فَبَيْنَمَا عُمَرُ فِي الْجَابِيَةِ إِذَا بِكُرْدُوسٍ مِنَ الرُّومِ بِأَيْدِيهِمْ سُيُوفٌ مُسَلَّلَةٌ، فَسَارَ إِلَيْهِمُ الْمُسْلِمُونَ بِالسِّلَاحِ، فَقَالَ عُمَرُ: إِنَّ هَؤُلَاءِ قَوْمٌ يَسْتَأْمِنُونَ. فَسَارُوا نَحْوَهُمْ، فَإِذَا هُمْ جُنْدٌ مِنْ بَيْتِ الْمَقْدِسِ يَطْلُبُونَ الْأَمَانَ وَالصُّلْحَ مِنْ أَمِيرِ الْمُؤْمِنِينَ حِينَ سَمِعُوا بِقُدُومِهِ، فَأَجَابَهُمْ عُمَرُ، ؓ، إِلَى مَا سَأَلُوا، وَكَتَبَ لَهُمْ كِتَابَ أَمَانٍ وَمُصَالَحَةٍ، وَضَرَبَ عَلَيْهِمُ الْجِزْيَةَ، وَاشْتَرَطَ عَلَيْهِمْ شُرُوطًا ذَكَرَهَا ابْنُ جَرِيرٍ، وَشَهِدَ فِي الْكِتَابِ خَالِدُ بْنُ الْوَلِيدِ، وَعَمْرُو بْنُ الْعَاصِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَهُوَ كَاتِبُ الْكِتَابِ، وَذَلِكَ فِي سَنَةِ خَمْسَ عَشْرَةَ. ثُمَّ كَتَبَ لِأَهْلِ لُدٍّ وَمَنْ هُنَالِكَ مِنَ النَّاسِ كِتَابًا آخَرَ، وَضَرَبَ عَلَيْهِمُ الْجِزْيَةَ، وَدَخَلُوا فِيمَا صَالَحَ عَلَيْهِ أَهْلَ إِيلِيَاءَ. وَفَرَّ الْأَرْطَبُونُ إِلَى بِلَادِ مِصْرَ، فَكَانَ بِهَا حَتَّى فَتَحَهَا عَمْرُو بْنُ الْعَاصِ، ثُمَّ فَرَّ إِلَى الْبَحْرِ، فَكَانَ يَلِي بَعْضَ السَّرَايَا الَّذِينَ يُقَاتِلُونَ الْمُسْلِمِينَ، فَظَفِرَ بِهِ رَجُلٌ مِنْ قَيْسٍ، فَقَطَعَ يَدَ الْقَيْسِيِّ، وَقَتَلَهُ الْقَيْسِيُّ، وَقَالَ فِي ذَلِكَ: فَإِنْ يَكُنْ أَرْطَبُونُ الرُّومِ أَفْسَدَهَا فَإِنَّ فِيهَا بِحَمْدِ اللَّهِ مُنْتَفَعَا     وَإِنْ يَكُنْ أَرْطَبُونُ الرُّومِ قَطَّعَهَا فَقَدْ تَرَكْتُ بِهَا أَوْصَالَهُ قِطَعَا. وَلَمَّا صَالَحَ أَهْلَ الرَّمْلَةِ وَتِلْكَ الْبِلَادَ، أَقْبَلَ عَمْرُو بْنُ الْعَاصِ وَشُرَحْبِيلُ ابْنُ حَسَنَةَ حَتَّى قَدِمَا الْجَابِيَةَ، فَوَجَدَا أَمِيرَ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ رَاكِبًا، فَلَمَّا اقْتَرَبَا مِنْهُ أَكَبَّا عَلَى رُكْبَتَيْهِ فَقَبَّلَاهَا وَاعْتَنَقَهُمَا عُمَرُ مَعًا، ؓ. قَالَ سَيْفٌ: ثُمَّ سَارَ عُمَرُ إِلَى بَيْتِ الْمَقْدِسِ مِنَ الْجَابِيَةِ، وَقَدْ تَوَجَّى فَرَسُهُ، فَأَتَوْهُ بِبِرْذَوْنٍ، فَرَكِبَهُ فَجَعَلَ يُهَمْلِجُ بِهِ، فَنَزَلَ عَنْهُ وَضَرَبَ وَجْهَهُ، وَقَالَ: لَا عَلَّمَ اللَّهُ مَنْ عَلَّمَكَ، هَذَا مِنَ الْخُيَلَاءِ. ثُمَّ لَمْ يَرْكَبْ بِرْذَوْنًا قَبْلَهُ وَلَا بَعْدَهُ، فَفُتِحَتْ إِيلِيَاءُ وَأَرْضُهَا عَلَى يَدَيْهِ مَا خَلَا أَجْنَادِينَ فَعَلَى يَدَيْ عَمْرٍو، وَقَيْسَارِيَّةَ فَعَلَى يَدَيْ مُعَاوِيَةَ. هَذَا سِيَاقُ سَيْفِ بْنِ عُمَرَ، وَقَدْ خَالَفَهُ غَيْرُهُ مِنْ أَئِمَّةِ السِّيَرِ، فَذَهَبُوا إِلَى أَنَّ فَتْحَ بَيْتِ الْمَقْدِسِ كَانَ فِي سَنَةِ سِتَّ عَشْرَةَ. القول بأن فتح بيت المقدس كان في سنة ست عشرة قَالَ يَزِيدُ بْنُ عُبَيْدَةَ: فُتِحَتْ بَيْتُ الْمَقْدِسِ سَنَةَ سِتَّ عَشْرَةَ، وَفِيهَا قَدِمَ عُمَرُ بْنُ الْخَطَّابِ الْجَابِيَةَ.. وَقَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ عَنْ دُحَيْمٍ، عَنِ الْوَلِيدِ بْنِ مُسْلِمٍ قَالَ: ثُمَّ عَادَ فِي سَنَةِ سَبْعَ عَشْرَةَ، فَرَجَعَ مِنْ سَرْعٍ، ثُمَّ قَدِمَ سَنَةَ ثَمَانِيَ عَشْرَةَ، فَاجْتَمَعَ إِلَيْهِ الْأُمَرَاءُ، وَسَلَّمُوا إِلَيْهِ مَا اجْتَمَعَ عِنْدَهُمْ مِنَ الْأَمْوَالِ فَقَسَمَهَا وَجَنَّدَ الْأَجْنَادَ وَمَصَّرَ الْأَمْصَارَ ثُمَّ عَادَ إِلَى الْمَدِينَةِ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: ثُمَّ كَانَ فَتْحُ الْجَابِيَةِ  وَبَيْتِ الْمَقْدِسِ سَنَةَ سِتَّ عَشْرَةَ. وَقَالَ أَبُو مَعْشَرٍ: ثُمَّ كَانَ عَمَوَاسُ وَالْجَابِيَةُ فِي سَنَةِ سِتَّ عَشْرَةَ ثُمَّ كَانَتْ سَرْعٌ فِي سَنَةِ سَبْعَ عَشْرَةَ، ثُمَّ كَانَ عَامُ الرَّمَادَةِ  فِي سَنَةِ ثَمَانِيَ عَشْرَةَ. قَالَ: وَكَانَ فِيهَا طَاعُونُ عَمَوَاسَ  . يَعْنِي فَتْحَ الْبَلْدَةِ الْمَعْرُوفَةِ بِعَمَوَاسَ، فَأَمَّا الطَّاعُونُ الْمَنْسُوبُ إِلَيْهَا، فَكَانَ فِي سَنَةِ ثَمَانِيَ عَشْرَةَ. قَالَ أَبُو مِخْنَفٍ: لَمَّا قَدِمَ عُمَرُ الشَّامَ فَرَأَى غُوطَةَ دِمَشْقَ، وَنَظَرَ إِلَى الْمَدِينَةِ وَالْقُصُورِ وَالْبَسَاتِينِ تَلَا قَوْلَهُ تَعَالَى: كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ [ الدُّخَانِ: 25 - 28 ]. ثُمَّ أَنْشَدَ قَوْلَ النَّابِغَةِ:. هُمَا فَتَيَا دَهْرٍ يَكُرُّ عَلَيْهِمَا     نَهَارٌ وَلَيْلٌ يَلْحَقَانِ التَّوَالِيَا إِذَا مَا هُمَا مَرَّا بِحَيٍّ بِغِبْطَةٍ     أَنَاخَا بِهِمْ حَتَّى يُلَاقُوا الدَّوَاهِيَا وَهَذَا يَقْتَضِي بَادِيَ الرَّأْيِ أَنَّهُ دَخَلَ دِمَشْقَ، وَلَيْسَ كَذَلِكَ، فَإِنَّهُ لَمْ يَنْقُلْ أَحَدٌ أَنَّهُ دَخَلَهَا فِي شَيْءٍ مِنْ قَدَمَاتِهِ الثَّلَاثِ إِلَى الشَّامِ ; أَمَّا الْأُولَى، وَهِيَ هَذِهِ، فَإِنَّهُ سَارَ مِنَ الْجَابِيَةِ إِلَى بَيْتِ الْمَقْدِسِ، كَمَا ذَكَرَ سَيْفٌ وَغَيْرُهُ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْوَاقِدِيُّ: رواية أهل الشام بأن عمر دخل الشام مرتين أَمَّا رِوَايَةُ أَهْلِ الشَّامِ أَنَّ عُمَرَ دَخَلَ الشَّامَ مَرَّتَيْنِ، وَرَجَعَ الثَّالِثَةَ مِنْ سَرْعٍ، فَلَيْسَ بِمَعْرُوفٍ، وَإِنَّمَا قَدِمَ مَرَّةً وَاحِدَةً عَامَ الْجَابِيَةِ حِينَ صَالَحَ أَهْلَ بَيْتِ الْمَقْدِسِ سَنَةَ سِتَّ عَشْرَةَ، وَرَجَعَ مِنْ سَرْعٍ سَنَةَ سَبْعَ عَشْرَةَ، وَهُمْ يَقُولُونَ: دَخَلَ فِي الثَّالِثَةِ دِمَشْقَ وَحِمْصَ، وَأَنْكَرَ الْوَاقِدِيُّ ذَلِكَ. قُلْتُ: وَلَا يُعْرَفُ أَنَّهُ دَخَلَ دِمَشْقَ إِلَّا فِي الْجَاهِلِيَّةِ قَبْلَ إِسْلَامِهِ. وقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ عُبَيْدِ بْنِ آدَمَ وَأَبِي مَرْيَمَ وَأَبِي شُعَيْبٍ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ بِالْجَابِيَةِ، فَذَكَرَ فَتَحَ بَيْتِ الْمَقْدِسِ. قَالَ: قَالَ ابْنُ سَلَمَةَ: فَحَدَّثَنِي أَبُو سِنَانٍ، عَنْ عُبَيْدِ بْنِ آدَمَ، سَمِعْتُ عُمَرَ يَقُولُ لِكَعْبٍ: أَيْنَ تُرَى أَنْ أَصَلِّيَ ؟ قَالَ: إِنْ أَخَذْتَ عَنِّي صَلَّيْتَ خَلْفَ الصَّخْرَةِ، فَكَانَتِ الْقُدْسُ كُلُّهَا بَيْنَ يَدَيْكَ. فَقَالَ عُمَرُ: ضَاهَيْتَ الْيَهُودِيَّةَ، لَا وَلَكِنْ أُصَلِّي حَيْثُ صَلَّى رَسُولُ اللَّهِ ﷺ. فَتَقَدَّمَ إِلَى الْقِبْلَةِ فَصَلَّى، ثُمَّ جَاءَ فَبَسَطَ رِدَاءَهُ وَكَنَسَ الْكُنَاسَةَ فِي رِدَائِهِ وَكَنَسَ النَّاسُ. وَهَذَا إِسْنَادٌ جَيِّدٌ اخْتَارَهُ الْحَافِظُ ضِيَاءُ الدِّينِ الْمَقْدِسِيُّ فِي كِتَابِهِ " الْمُسْتَخْرَجِ ". وَقَدْ تَكَلَّمْنَا عَلَى رِجَالِهِ فِي كِتَابِنَا الَّذِي أَفْرَدْنَاهُ فِي مُسْنَدِ عُمَرَ، مَا رَوَاهُ مِنَ الْأَحَادِيثِ الْمَرْفُوعَةِ، وَمَا رُوِيَ عَنْهُ مِنَ الْآثَارِ الْمَوْقُوفَةِ مُبَوَّبًا عَلَى أَبْوَابِ الْفِقْهِ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَدْ رَوَى سَيْفُ بْنُ عُمَرَ، عَنْ شُيُوخِهِ، عَنْ سَالِمٍ قَالَ: لَمَّا دَخَلَ عُمَرُ الشَّامَ تَلَقَّاهُ رَجُلٌ مِنْ يَهُودِ دِمَشْقَ، فَقَالَ: السَّلَامُ عَلَيْكَ يَا فَارُوقُ، أَنْتَ صَاحِبُ إِيلِيَاءَ، لَا هَا اللَّهِ لَا تَرْجِعْ حَتَّى يَفْتَحَ اللَّهُ عَلَيْكَ إِيلِيَاءَ. وعن أَسْلَمَ مَوْلَى عُمَرَ، عَنْ عُمَرَ بْنِ الْخَطَّابِ، أَنَّهُ قَدِمَ دِمَشْقَ فِي تُجَّارٍ مِنْ قُرَيْشٍ فَلَمَّا خَرَجُوا تَخَلَّفَ عُمَرُ لِبَعْضِ حَاجَتِهِ فَبَيْنَمَا هُوَ فِي الْبَلَدِ إِذَا هُوَ بِبِطْرِيقٍ يَأْخُذُ بِعُنُقِهِ، فَذَهَبَ يُنَازِعُهُ فَلَمْ يَقْدِرْ، فَأَدْخَلَهُ دَارًا فِيهَا تُرَابٌ وَفَأْسٌ وَمِجْرَفَةٌ وَزِنْبِيلٌ، وَقَالَ لَهُ: حَوِّلْ هَذَا مِنْ هَا هُنَا إِلَى هَا هُنَا. وَغَلَّقَ عَلَيْهِ الْبَابَ وَانْصَرَفَ، فَلَمْ يَجِئْ إِلَى نِصْفِ النَّهَارِ. قَالَ: وَجَلَسْتُ مُفَكِّرًا، وَلَمْ أَفْعَلْ مِمَّا قَالَ لِي شَيْئًا. فَلَمَّا جَاءَ قَالَ: مَا لَكَ لَمْ تَفْعَلْ ؟ وَلَكَمَنِي فِي رَأْسِي بِيَدِهِ، قَالَ: فَأَخَذْتُ الْفَأْسَ فَضَرَبْتُهُ بِهَا فَقَتَلْتُهُ، وَخَرَجْتُ عَلَى وَجْهِي فَجِئْتُ دَيْرًا لِرَاهِبٍ، فَجَلَسْتُ عِنْدَهُ مِنَ الْعَشِيِّ، فَأَشْرَفَ عَلَيَّ، فَنَزَلَ وَأَدْخَلَنِي الدَّيْرَ فَأَطْعَمَنِي وَسَقَانِي، وَأَتْحَفَنِي، وَجَعَلَ يُحَقِّقُ النَّظَرَ فِيَّ، وَسَأَلَنِي عَنْ أَمْرِي، فَقُلْتُ: إِنِّي أَضْلَلْتُ عَنْ أَصْحَابِي. فَقَالَ: إِنَّكَ لَتَنْظُرُ بِعَيْنِ خَائِفٍ. وَجَعَلَ يَتَوَسَّمُنِي، ثُمَّ قَالَ: لَقَدْ عَلِمَ أَهْلُ دِينِ النَّصْرَانِيَّةِ أَنِّي أَعْلَمُهُمْ بِكِتَابِهِمْ، وَإِنِّي لَأُرَاكَ الَّذِي تُخْرِجُنَا مِنْ بِلَادِنَا هَذِهِ، فَهَلْ لَكَ أَنْ تَكْتُبَ لِي كِتَابَ أَمَانٍ عَلَى دَيْرِي هَذَا ؟ فَقُلْتُ: يَا هَذَا، لَقَدْ ذَهَبْتَ غَيْرَ مَذْهَبٍ. فَلَمْ يَزَلْ بِي حَتَّى كَتَبْتُ لَهُ صَحِيفَةً بِمَا طَلَبَ مِنِّي، فَلَمَّا كَانَ وَقْتُ الِانْصِرَافِ أَعْطَانِي أَتَانًا، فَقَالَ لِيَ: ارْكَبْهَا، فَإِذَا وَصَلْتَ إِلَى أَصْحَابِكَ فَابْعَثْ إِلَيَّ بِهَا وَحْدَهَا فَإِنَّهَا لَا تَمُرُّ بِدَيْرٍ إِلَّا أَكْرَمُوهَا. فَفَعَلْتُ مَا أَمَرَنِي بِهِ، فَلَمَّا قَدِمَ عُمَرُ لِفَتْحِ بَيْتِ الْمَقْدِسِ أَتَاهُ ذَلِكَ الرَّاهِبُ وَهُوَ بِالْجَابِيَةِ بِتِلْكَ الصَّحِيفَةِ، فَأَمْضَاهَا لَهُ عُمَرُ، وَاشْتَرَطَ عَلَيْهِ ضِيَافَةَ مَنْ يَمُرُّ بِهِ مِنَ الْمُسْلِمِينَ، وَأَنْ يُرْشِدَهُمْ إِلَى الطَّرِيقِ. رَوَاهُ ابْنُ عَسَاكِرَ وَغَيْرُهُ. وَقَدْ سَاقَهُ ابْنُ عَسَاكِرَ مِنْ طَرِيقٍ أُخْرَى فِي تَرْجَمَةِ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ أُسَامَةَ الْقُرَشِيِّ الْبَلْقَاوِيِّ، عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، فَذَكَرَ حَدِيثًا طَوِيلًا عَجِيبًا، هَذَا بَعْضُهُ. تواضع عمر في دخوله الشام وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: سنده عَنْ أَبِي الْعَالِيَةِ الشَّامِيِّ قَالَ: قَدِمَ عُمَرُ بْنُ الْخَطَّابِ الْجَابِيَةَ عَلَى طَرِيقِ إِيلِيَاءَ عَلَى جَمَلٍ أَوْرَقَ تَلُوحُ صَلْعَتُهُ لِلشَّمْسِ، لَيْسَ عَلَيْهِ قَلَنْسُوَةٌ وَلَا عِمَامَةٌ، تَصْطَفِقُ رِجْلَاهُ بَيْنَ شُعْبَتِي الرَّحْلِ بِلَا رِكَابٍ، وِطَاؤُهُ كِسَاءٌ أَنْبِجَانِيٌّ ذُو صُوفٍ، هُوَ وِطَاؤُهُ إِذَا رَكِبَ، وَفِرَاشُهُ إِذَا نَزَلَ، حَقِيبَتُهُ نَمِرَةٌ أَوْ شَمْلَةٌ مَحْشُوَّةٌ لِيفًا، هِيَ حَقِيبَتُهُ إِذَا رَكِبَ، وَوِسَادَتُهُ إِذَا نَزَلَ، وَعَلَيْهِ قَمِيصٌ مِنْ كَرَابِيسَ قَدْ دَسِمَ وَتَخَرَّقَ جَيْبُهُ. فَقَالَ: ادْعُوا لِي رَأْسَ الْقَوْمِ. فَدَعَوْا لَهُ الْجَلَوْمَسَ، فَقَالَ: اغْسِلُوا قَمِيصِي وَخَيِّطُوهُ، وَأَعِيرُونِي قَمِيصًا أَوْ ثَوْبًا، فَأُتِيَ بِقَمِيصِ كَتَّانٍ فَقَالَ: مَا هَذَا ؟ قَالُوا: كَتَّانٌ. قَالَ: وَمَا الْكَتَّانُ ؟ فَأَخْبَرُوهُ، فَنَزَعَ قَمِيصَهُ فَغُسِلَ وَرُقِّعَ، وَأُتِيَ بِهِ، فَنَزْعَ قَمِيصَهُمْ وَلَبِسَ قَمِيصَهُ. فَقَالَ لَهُ الْجَلَوْمَسُ: أَنْتَ مِلْكُ الْعَرَبِ، وَهَذِهِ بِلَادٌ لَا تَصْلُحُ بِهَا الْإِبِلُ. فَأُتِيَ بِبِرْذَوْنٍ فَطُرِحَ عَلَيْهِ قَطِيفَةٌ بِلَا سَرْجٍ وَلَا رَحْلٍ، فَرَكِبَهُ فَقَالَ: احْبِسُوا احْبِسُوا، مَا كُنْتُ أَظُنُّ النَّاسَ يَرْكَبُونَ الشَّيْطَانَ قَبْلَ هَذَا، هَاتُوا جَمَلِي. فَأُتِيَ بِجَمَلِهِ فَرَكِبَهُ. وعَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: لَمَّا قَدِمَ عُمَرُ الشَّامَ عَرَضَتْ لَهُ مَخَاضَةٌ، فَنَزَلَ عَنْ بَعِيرِهِ وَنَزَعَ مُوقَيْهِ، فَأَمْسَكَهُمَا بِيَدِهِ وَخَاضَ الْمَاءَ وَمَعَهُ بَعِيرُهُ، فَقَالَ لَهُ أَبُو عُبَيْدَةَ: قَدْ صَنَعْتَ الْيَوْمَ صَنِيعًا عَظِيمًا عِنْدَ أَهْلِ الْأَرْضِ ; صَنَعْتَ كَذَا وَكَذَا. قَالَ: فَصَكَّ فِي صَدْرِهِ، وَقَالَ: أَوْهِ، لَوْ غَيْرُكَ يَقُولُهَا يَا أَبَا عُبَيْدَةَ ! إِنَّكُمْ كُنْتُمْ أَذَلَّ النَّاسِ وَأَحْقَرَ النَّاسِ وَأَقَلَّ النَّاسِ، فَأَعَزَّكُمُ اللَّهُ بِالْإِسْلَامِ، فَمَهْمَا تَطْلُبُوا الْعِزَّ بِغَيْرِهِ يُذِلَّكُمُ اللَّهُ.

    ✧ The conquest of Bayt al-Maqdis (Jerusalem), which is Īliyāʾ In this year Bayt al-Maqdis was conquered. It was also said: in the year sixteen, in Rabīʿ al-Awwal, by the hand of ʿUmar b. al-Khaṭṭāb. Abū Jaʿfar b. Jarīr mentioned it under the year fifteen, from the narration of Sayf b. ʿUmar. The summary of what he and others mentioned is that when Abū ʿUbaydah had finished with Damascus, he wrote to the people of Īliyāʾ inviting them to God and to Islam, or to pay the jizyah, or to be warned of war. They refused to respond to what he called them to. So he rode to them with his troops, and appointed Saʿīd b. Zayd as his deputy over Damascus. Then he besieged Bayt al-Maqdis and pressed them until they agreed to peace on condition that the Commander of the Faithful, ʿUmar b. al-Khaṭṭāb, come to them. Abū ʿUbaydah wrote to him about that. ʿUmar consulted the people about it. ʿUthmān b. ʿAffān advised that he should not ride to them, so as to be more contemptuous of them and more humiliating to their noses. ʿAlī b. Abī Ṭālib advised going to them, so that it would be lighter upon the Muslims in their siege among them. ʿUmar inclined to what ʿAlī said and did not incline to what ʿUthmān said. He marched with the armies toward them, and appointed ʿAlī b. Abī Ṭālib as his deputy over Madinah. Al-ʿAbbās b. ʿAbd al-Muṭṭalib marched at the head of his vanguard. When he reached Syria, Abū ʿUbaydah and the leading commanders, such as Khālid b. al-Walīd and Yazīd b. Abī Sufyān, met him. Abū ʿUbaydah dismounted and ʿUmar dismounted. Abū ʿUbaydah gestured to kiss ʿUmar's hand, and ʿUmar moved to kiss Abū ʿUbaydah's foot, so Abū ʿUbaydah desisted, and ʿUmar desisted. Then he proceeded until he made peace with the Christians of Bayt al-Maqdis, and stipulated upon them the evacuation of the Byzantines within three days. Then he entered it, entering the mosque from the gate through which the Messenger of God ﷺ entered on the Night Journey. It is said that he recited the talbiyah when he entered Bayt al-Maqdis, and prayed in it the greeting of the mosque at the miḥrāb of David, and he led the Muslims in the dawn prayer the next morning. In the first unit he recited Sūrah Ṣād and prostrated in it, and the Muslims with him. In the second he recited Sūrah Banī Isrāʾīl. Then he came to the Rock and sought its location from Kaʿb al-Aḥbār. Kaʿb advised him to place the mosque behind it, so he said: "You have imitated Judaism." Then he placed the mosque in the southern part of Bayt al-Maqdis, which is the ʿUmarī mosque today. Then he carried away the soil from the Rock in the edge of his cloak and outer garment, and the Muslims carried with him in that. He employed the people of Jordan in carrying away the rest of it. The Byzantines had made the Rock a garbage dump because it was the qiblah of the Jews, to the extent that a woman would send her menstrual rag from inside the enclosure to be thrown on the Rock, in retaliation for what the Jews had done to the Qumāmah, which is the place where the Jews crucified the crucified one; they used to throw garbage on his grave, and for that reason that place was named al-Qumāmah, and the name came to apply to the church that the Christians built there. Heraclius, when the prophetic letter came to him while he was in Īliyāʾ, admonished the Christians about their going to extremes in throwing garbage on the Rock until it reached the miḥrāb of David. He said to them: "You are likely to be killed over this garbage for what you have dishonored this mosque, just as the Children of Israel were killed over the blood of John b. Zechariah." Then they were ordered to remove it, and they began to do so, but they had not removed a third of it before the Muslims conquered it, and ʿUmar b. al-Khaṭṭāb removed it. The ḥāfiẓ Bahāʾ al-Dīn b. al-Ḥāfiẓ Abī al-Qāsim b. ʿAsākir has exhaustively treated all of this, with its chains and texts, in his book "Al-Mustaqṣā fī Faḍāʾil al-Masjid al-Aqṣā." Sayf mentioned in his narrative that ʿUmar ؓ rode from Madinah on a horse to hasten the journey, after appointing ʿAlī b. Abī Ṭālib as his deputy over it. He traveled until he arrived at al-Jābiyah and stopped there. He delivered a long and eloquent sermon at al-Jābiyah, part of which was: "O people, set right your inner selves and your outward selves will be set right. Work for your Hereafter and you will be spared the concerns of your worldly life. Know that a man has no living father between him and Adam, and no intercession between him and God. Whoever desires the splendor of Paradise, let him adhere to the community, for Satan is with the solitary one, and he is farther from two. Let none of you be alone with a woman, for Satan is the third of them. Whoever is pleased by his good deed and grieved by his evil deed is a believer." It is a long sermon which we have abridged. Then ʿUmar made peace with the people of al-Jābiyah and departed for Bayt al-Maqdis. He had written to the commanders of the armies to meet him on a certain day at al-Jābiyah, and they all assembled there on that day. The first to meet him was Yazīd b. Abī Sufyān, then Abū ʿUbaydah, then Khālid b. al-Walīd with the cavalry of the Muslims, wearing brocade cloaks. ʿUmar went toward them to pelt them with stones, but they excused themselves that they had weapons and needed them in their wars. He kept silent about them. All the commanders gathered, after appointing deputies over their provinces, except ʿAmr b. al-ʿĀṣ and Shuraḥbīl, for they were confronting al-Arṭabūn at Ajnādayn. While ʿUmar was at al-Jābiyah, a squadron of Byzantines appeared with drawn swords. The Muslims advanced with weapons, but ʿUmar said: "These are people seeking safety." So they went toward them, and they were troops from Bayt al-Maqdis seeking security and peace from the Commander of the Faithful when they heard of his arrival. ʿUmar ؓ answered their request, wrote for them a document of security and peace, imposed the jizyah upon them, and stipulated conditions mentioned by Ibn Jarīr. Khālid b. al-Walīd, ʿAmr b. al-ʿĀṣ, ʿAbd al-Raḥmān b. ʿAwf, and Muʿāwiyah b. Abī Sufyān witnessed the document, and he was the scribe of the document, and that was in the year fifteen. Then he wrote for the people of Ludd and those in that vicinity another document, imposed the jizyah upon them, and they entered into what he had made peace with the people of Īliyāʾ upon. Al-Arṭabūn fled to the land of Egypt and remained there until ʿAmr b. al-ʿĀṣ conquered it. Then he fled to the sea and led some of the raiding parties that fought the Muslims. A man of Qays caught up with him, and al-Arṭabūn cut off the hand of the Qaysī, but the Qaysī killed him and said of that: If Arṭabūn of the Romans corrupted her, indeed in her, by God's praise, there is benefit; and if Arṭabūn of the Romans cut it off, I left his limbs in her as pieces. When he made peace with the people of al-Ramlah and those lands, ʿAmr b. al-ʿĀṣ and Shuraḥbīl b. Ḥasanah came forward until they arrived at al-Jābiyah, and found the Commander of the Faithful, ʿUmar b. al-Khaṭṭāb, mounted. When they drew near him, they fell upon their knees and kissed them, and ʿUmar embraced them both together ؓ. Sayf said: Then ʿUmar traveled from al-Jābiyah to Bayt al-Maqdis. His horse had become lame, so they brought him a barīdhūn (a non-Arab horse), and he rode it. It began to pace, so he dismounted and struck its face, saying: "May God not teach the one who taught you. This is from vanity." Then he did not ride a barīdhūn before that or after it. Īliyāʾ and its land were conquered at his hands, except Ajnādayn, which was conquered by ʿAmr, and Caesarea, which was conquered by Muʿāwiyah. This is the narrative of Sayf b. ʿUmar. Others among the leading scholars of the sīrah disagreed with him, holding that the conquest of Bayt al-Maqdis was in the year sixteen. The statement that the conquest of Bayt al-Maqdis was in the year sixteen. Yazīd b. ʿUbaydah said: Bayt al-Maqdis was conquered in the year sixteen, and in it ʿUmar b. al-Khaṭṭāb came to al-Jābiyah. Abū Zurʿah al-Dimashqī, from Duḥaym, from al-Walīd b. Muslim, said: Then he returned in the year seventeen, and came back from Sargh, then came in the year eighteen, and the commanders gathered to him and handed over to him the wealth that had accumulated with them, and he divided it, organized the armies, and founded the garrison towns, then returned to Madinah. Yaʿqūb b. Sufyān said: The conquest of al-Jābiyah and Bayt al-Maqdis was in the year sixteen. Abū Maʿshar said: Then ʿAmawās and al-Jābiyah were in the year sixteen, then Sargh in the year seventeen, then the Year of Ashes in the year eighteen. He said: In it was the plague of ʿAmawās. That is, the conquest of the town known as ʿAmawās; as for the plague attributed to it, it was in the year eighteen. Abū Mikhnaf said: When ʿUmar came to Syria and saw the Ghūṭah of Damascus, and looked at the city, the palaces, and the gardens, he recited the words of the Most High: "How many gardens and springs they left behind, and sown fields and noble stations, and blessings in which they took delight; thus it was, and We made another people inherit them" [al-Dukhān: 25-28]. Then he recited the verse of al-Nābighah: They are two youth of time, upon whom day and night return, overtaking the nights; when they pass by a tribe in prosperity, they make them halt until they meet calamities. This would seem at first glance to imply that he entered Damascus, but that is not the case, for no one has transmitted that he entered it in any of his three visits to Syria. As for the first, which is this one, he traveled from al-Jābiyah to Bayt al-Maqdis, as Sayf and others mentioned. And God knows best. Al-Wāqidī said: The report of the people of Syria that ʿUmar entered Syria twice and returned the third time from Sargh is not well known. He came only once, in the year of al-Jābiyah, when he made peace with the people of Bayt al-Maqdis in the year sixteen, and returned from Sargh in the year seventeen. They say that in the third he entered Damascus and Hims, and al-Wāqidī denied that. I say: It is not known that he entered Damascus except in the Jāhiliyyah before his Islam. Imam Aḥmad said, with his chain from ʿUbayd b. Ādam, Abū Maryam, and Abū Shuʿayb, that ʿUmar b. al-Khaṭṭāb was at al-Jābiyah, and he mentioned the conquest of Bayt al-Maqdis. He said: Ibn Salamah said: Abū Sinān narrated to me, from ʿUbayd b. Ādam: I heard ʿUmar say to Kaʿb: "Where do you think I should pray?" He said: "If you take my advice, pray behind the Rock, and all of Jerusalem will be before you." ʿUmar said: "You have imitated Judaism. No, but I will pray where the Messenger of God ﷺ prayed." So he advanced to the qiblah and prayed. Then he came and spread his cloak and swept the garbage into his cloak, and the people swept. This is a good chain, chosen by the ḥāfiẓ Ḍiyāʾ al-Dīn al-Maqdisī in his book "Al-Mustakhraj." We have discussed its narrators in our book devoted to the Musnad of ʿUmar, what he narrated of raised hadiths and what is reported from him of non-prophetic traditions, arranged according to the chapters of fiqh, and to God be praise and grace. Sayf b. ʿUmar narrated from his shaykhs, from Sālim, who said: When ʿUmar entered Syria, a man from the Jews of Damascus met him and said: "Peace be upon you, O Fārūq. You are the one destined for Īliyāʾ. No, by God, you will not return until God opens Īliyāʾ for you." From Aslam, the mawlā of ʿUmar, from ʿUmar b. al-Khaṭṭāb, that he came to Damascus with merchants of Quraysh. When they departed, ʿUmar lingered for some need. While he was in the town, a patrician seized him by the neck, and he tried to struggle but could not. He brought him into a house with soil, a pickaxe, a shovel, and a basket, and said to him: "Move this from here to there." He locked the door and left, and did not return until midday. He said: I sat thinking, and did not do anything of what he told me. When he came, he said: "Why haven't you done it?" and struck me on the head with his hand. He said: I took the pickaxe and struck him with it, killing him. I fled and came to a monk's monastery, and sat with him in the evening. He looked at me, came down, brought me into the monastery, fed me and gave me drink, honored me, and began to scrutinize me. He asked about my situation, and I said: "I lost my companions." He said: "You look with the eye of a fearful man." He kept examining me, then said: "The people of the Christian religion know that I am the most knowledgeable of them in their scripture, and I see that you are the one who will expel us from this land of ours. Will you write for me a document of protection for this monastery?" I said: "O man, you have gone astray." He kept at me until I wrote for him a document of what he requested. When it was time to depart, he gave me a donkey and said: "Ride it. When you reach your companions, send it back alone, for it does not pass by a monastery but that they honor it." I did as he commanded. When ʿUmar came for the conquest of Bayt al-Maqdis, that monk came to him at al-Jābiyah with that document, and ʿUmar ratified it for him, and stipulated upon him hospitality for any Muslim who passed by him, and that he guide them to the road. Ibn ʿAsākir and others narrated it. Ibn ʿAsākir related it from another route in the biography of Yaḥyā b. ʿAbd Allāh b. Usāmah al-Qurashī al-Balqāwī, from Zayd b. Aslam, from his father, and he mentioned a long and wondrous hadith, of which this is part. Abū Bakr b. Abī al-Dunyā said, with his chain from Abū al-ʿĀliyah al-Shāmī, who said: ʿUmar b. al-Khaṭṭāb came to al-Jābiyah on the road to Īliyāʾ on a grayish camel, his bald head shining in the sun, wearing neither cap nor turban, his legs dangling between the two sides of the saddle without stirrups. His saddle blanket was a woolen cloak of Anbijān, which was his saddle blanket when riding and his bed when dismounting. His saddlebag was a striped cloak or a woolen wrap stuffed with palm fiber, which was his saddlebag when riding and his pillow when dismounting. He wore a shirt of coarse cotton that had become greasy and torn at the collar. He said: "Call for me the leader of the people." They called for him al-Jalamūs. He said: "Wash my shirt and sew it, and lend me a shirt or a garment." A linen shirt was brought, and he said: "What is this?" They said: "Linen." He said: "What is linen?" They told him. He removed his shirt, and it was washed and patched, and brought back to him. He removed their shirt and put on his own. Al-Jalamūs said to him: "You are the king of the Arabs, and this land is not suitable for camels." A barīdhūn was brought, and a velvet cloth was thrown over it without a saddle or saddle frame. He mounted it and said: "Stop, stop. I did not think that people rode Satan before this. Bring my camel." His camel was brought, and he mounted it. And on the authority of Ṭāriq b. Shihāb, who said: When ʿUmar came to Syria, a ford appeared before him, so he dismounted from his camel and took off his two leather socks and held them in his hand, then waded through the water with his camel alongside him. Abū ʿUbaydah said to him: "You have done a great thing today before the people of the land; you have done such and such." He said: Then he struck him on the chest and said: "O, if only someone other than you had said it, O Abū ʿUbaydah! You were the most abased of people, the most despised of people, and the least of people, then Allah honored you with Islam; so as long as you seek honor through anything other than it, Allah will abase you."

93. Tarikh (al-Tabari) 1890No grade recorded

    فَرْضِ الْعَطَاءِ وَعَمَلِ الدِّيوَانِ   وَفِي سَنَةِ خَمْسَ عَشْرَةَ فَرَضَ عُمَرُ لِلْمُسْلِمِينَ الْفُرُوضَ، وَدَوَّنَ الدَّوَاوِينَ، وَأَعْطَى الْعَطَايَا عَلَى السَّابِقَةِ، وَأَعْطَى صَفْوَانَ بْنَ أُمَيَّةَ وَالْحَارِثَ بْنَ هِشَامٍ وَسُهَيْلَ بْنَ عَمْرٍو فِي أَهْلِ الْفَتْحِ أَقَلَّ مَا أَخَذَ مَنْ قَبْلَهُمْ، فَامْتَنَعُوا مِنْ أَخْذِهِ وَقَالُوا: لَا نَعْتَرِفُ أَنْ يَكُونَ أَحَدٌ أَكْرَمَ مِنَّا. فَقَالَ: إِنِّي إِنَّمَا أَعْطَيْتُكُمْ عَلَى السَّابِقَةِ فِي الْإِسْلَامِ لَا عَلَى الْأَحْسَابِ. قَالُوا: فَنَعَمْ إِذًا، وَأَخَذُوا، وَخَرَجَ الْحَارِثُ وَسُهَيْلٌ بِأَهْلَيْهِمَا نَحْوَ الشَّامِ، فَلَمْ يَزَالَا مُجَاهِدَيْنِ حَتَّى أُصِيبَا فِي بَعْضِ تِلْكَ الدُّرُوبِ، وَقِيلَ: مَاتَا فِي طَاعُونِ عَمَوَاسَ. وَلَمَّا أَرَادَ عُمَرُ وَضْعَ الدِّيوَانِ قَالَ لَهُ عَلِيٌّ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: ابْدَأْ بِنَفْسِكَ. قَالَ: لَا بَلْ أَبْدَأُ بِعَمِّ رَسُولِ اللَّهِ ﷺ، ثُمَّ الْأَقْرَبِ فَالْأَقْرَبِ ; فَفَرَضَ لِلْعَبَّاسِ وَبَدَأَ بِهِ، ثُمَّ فَرَضَ لِأَهْلِ بَدْرٍ خَمْسَةَ آلَافٍ خَمْسَةَ آلَافٍ، ثُمَّ فَرَضَ لِمَنْ بَعْدَ بَدْرٍ إِلَى الْحُدَيْبِيَةِ أَرْبَعَةَ آلَافٍ أَرْبَعَةَ آلَافٍ، ثُمَّ فَرَضَ لِمَنْ بَعْدَ الْحُدَيْبِيَةِ إِلَى أَنْ أَقْلَعَ أَبُو بَكْرٍ عَنْ أَهْلِ الرِّدَّةِ ثَلَاثَةَ آلَافٍ ثَلَاثَةَ آلَافٍ ( فِي ذَلِكَ مَنْ شَهِدَ الْفَتْحَ وَقَاتَلَ عَنْ أَبِي بَكْرٍ وَمَنْ وَلِيَ الْأَيَّامَ قَبْلَ الْقَادِسِيَّةِ، كُلُّ هَؤُلَاءِ ثَلَاثَةَ آلَافٍ ثَلَاثَةَ آلَافٍ )، ثُمَّ فَرَضَ لِأَهْلِ الْقَادِسِيَّةِ وَأَهْلِ الشَّامِ أَلْفَيْنِ أَلْفَيْنِ، وَفَرَضَ لِأَهْلِ الْبَلَاءِ النَّازِعِ مِنْهُمْ أَلْفَيْنِ وَخَمْسَمِائَةٍ أَلْفَيْنِ وَخَمْسَمِائَةٍ. فَقِيلَ لَهُ: لَوْ أَلْحَقْتَ الْقَادِسِيَّةَ بِأَهْلِ الْأَيَّامِ، فَقَالَ: لَمْ أَكُنْ لِأُلْحِقَهُمْ بِدَرَجَةِ مَنْ لَمْ يُدْرِكُوا. وَقِيلَ لَهُ: قَدْ سَوَّيْتَ مَنْ بَعُدَتْ دَارُهُ بِمَنْ قَرُبَتْ دَارُهُ وَقَاتَلَهُمْ عَنْ فِنَائِهِ. فَقَالَ: مَنْ قَرُبَتْ دَارُهُ أَحَقُّ بِالزِّيَادَةِ لِأَنَّهُمْ كَانُوا رِدْءًا لِلْحُتُوفِ وَشَجًى لِلْعَدُوِّ، فَهَلَّا قَالَ الْمُهَاجِرُونَ مِثْلَ قَوْلِكُمْ حِينَ سَوَّيْنَا بَيْنَ السَّابِقِينَ مِنْهُمْ وَالْأَنْصَارَ ! فَقَدْ كَانَتْ نُصْرَةُ الْأَنْصَارِ بِفِنَائِهِمْ وَهَاجَرَ إِلَيْهِمُ الْمُهَاجِرُونَ مِنْ بَعْدُ. وَفَرَضَ لِمَنْ بَعْدَ الْقَادِسِيَّةِ وَالْيَرْمُوكِ أَلْفًا أَلْفًا، ثُمَّ فَرَضَ لِلرَّوَادِفِ الْمُثَنَّى خَمْسَمِائَةٍ خَمْسَمِائَةٍ، ثُمَّ لِلرَّوَادِفِ الثَّلِيثِ بَعْدَهُمْ ثَلَاثَمِائَةٍ، سَوَّى كُلَّ طَبَقَةٍ فِي الْعَطَاءِ قَوِيَّهُمْ وَضَعِيفَهُمْ، عَرَبَهُمْ وَعَجَمَهُمْ، وَفَرَضَ لِلرَّوَادِفِ الرَّبِيعِ عَلَى مِائَتَيْنِ وَخَمْسِينَ وَفَرَضَ لِمَنْ بَعْدَهُمْ - وَهُمْ أَهْلُ هَجَرَ وَالْعِبَادِ - عَلَى مِائَتَيْنِ، وَأَلْحَقَ بِأَهْلِ بَدْرٍ أَرْبَعَةً مِنْ غَيْرِ أَهْلِهَا: الْحَسَنَ وَالْحُسَيْنَ وَأَبَا ذَرٍّ وَسَلْمَانَ. وَكَانَ فَرَضَ لِلْعَبَّاسِ خَمْسَةً وَعِشْرِينَ أَلْفًا، وَقِيلَ: اثْنَيْ عَشَرَ أَلْفًا، وَأَعْطَى نِسَاءَ النَّبِيِّ ﷺ، عَشَرَةَ آلَافٍ عَشَرَةَ آلَافٍ، إِلَّا مَنْ جَرَى عَلَيْهَا الْمِلْكُ. فَقَالَ نِسْوَةُ رَسُولِ اللَّهِ ﷺ: مَا كَانَ رَسُولُ اللَّهِ ﷺ يُفَضِّلُنَا عَلَيْهِنَّ فِي الْقِسْمَةِ، فَسَوِّ بَيْنَنَا ; فَفَعَلَ وَفَضَّلَ عَائِشَةَ بِأَلْفَيْنِ لِمَحَبَّةِ رَسُولِ اللَّهِ ﷺ، إِيَّاهَا، فَلَمْ تَأْخُذْ. وَجَعَلَ نِسَاءَ أَهْلِ بَدْرٍ فِي خَمْسِمِائَةٍ خَمْسِمِائَةٍ، وَنِسَاءَ مَنْ بَعْدَهُمْ إِلَى الْحُدَيْبِيَةِ عَلَى أَرْبَعِمِائَةٍ أَرْبَعِمِائَةٍ، وَنِسَاءَ مَنْ بَعْدَ ذَلِكَ إِلَى الْأَيَّامِ ثَلَاثِمِائَةٍ ثَلَاثِمِائَةٍ، وَنِسَاءَ أَهْلِ الْقَادِسِيَّةِ مِائَتَيْنِ مِائَتَيْنِ، ثُمَّ سَوَّى بَيْنَ النِّسَاءِ بَعْدَ ذَلِكَ، وَجَعَلَ الصِّبْيَانَ سَوَاءً عَلَى مِائَةٍ مِائَةٍ، ثُمَّ جَمَعَ سِتِّينَ مِسْكِينًا وَأَطْعَمَهُمُ الْخُبْزَ، فَأَحْصَوْا مَا أَكَلُوا فَوَجَدُوهُ يَخْرُجُ مِنْ جَرِيبَتَيْنِ، فَفَرَضَ لِكُلِّ إِنْسَانٍ مِنْهُمْ وَلِعِيَالِهِ جَرِيبَتَيْنِ فِي الشَّهْرِ. وَقَالَ عُمَرُ قَبْلَ مَوْتِهِ: لَقَدْ هَمَمْتُ أَنْ أَجْعَلَ الْعَطَاءَ أَرْبَعَةَ آلَافٍ أَرْبَعَةَ آلَافٍ، أَلْفًا يَجْعَلُهَا الرَّجُلُ فِي أَهْلِهِ، وَأَلْفًا يُزَوَّدُهَا مَعَهُ، وَأَلْفًا يَتَجَهَّزُ بِهَا، وَأَلْفًا يَتَرَفَّقُ بِهَا. فَمَاتَ قَبْلَ أَنْ يَفْعَلَ. وَقَالَ لَهُ قَائِلٌ عِنْدَ فَرْضِ الْعَطَاءِ: يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ تَرَكْتَ فِي بُيُوتِ الْأَمْوَالِ عِدَّةً لِكَوْنٍ إِنْ كَانَ. فَقَالَ: كَلِمَةٌ أَلْقَاهَا الشَّيْطَانُ عَلَى فِيكَ وَقَانِي اللَّهُ شَرَّهَا، وَهِيَ فِتْنَةٌ لِمَنْ بَعْدِي، بَلْ أُعِدُّ لَهُمْ مَا أَعَدَّ اللَّهُ وَرَسُولُهُ طَاعَةً لِلَّهِ وَرَسُولِهِ، هُمَا عُدَّتُنَا الَّتِي بِهَا أَفْضَيْنَا إِلَى مَا تَرَوْنَ، فَإِذَا كَانَ الْمَالُ ثَمَنَ دِينِ أَحَدِكُمْ هَلَكْتُمْ. وَقَالَ عُمَرُ لِلْمُسْلِمِينَ: إِنِّي كُنْتُ امْرَأً تَاجِرًا يُغْنِي اللَّهُ عِيَالِي بِتِجَارَتِي، وَقَدْ شَغَلْتُمُونِي بِأَمْرِكُمْ هَذَا، فَمَا تَرَوْنَ أَنَّهُ يَحِلُّ لِي فِي هَذَا الْمَالِ ؟ وَعَلِيٌّ سَاكِتٌ. فَأَكْثَرَ الْقَوْمُ، فَقَالَ: مَا تَقُولُ يَا عَلِيُّ ؟ فَقَالَ: مَا أَصْلَحَكَ وَعِيَالَكَ بِالْمَعْرُوفِ لَيْسَ لَكَ غَيْرُهُ. فَقَالَ الْقَوْمُ: الْقَوْلُ مَا قَالَ عَلِيٌّ. فَأَخَذَ قُوتَهُ وَاشْتَدَّتْ حَاجَةُ عُمَرَ، فَاجْتَمَعَ نَفَرٌ مِنَ الصَّحَابَةِ مِنْهُمْ عُثْمَانُ وَعَلِيٌّ وَطَلْحَةُ وَالزُّبَيْرُ فَقَالُوا: لَوْ قُلْنَا لِعُمَرَ فِي زِيَادَةٍ نَزِيدُهُ إِيَّاهَا فِي رِزْقِهِ. فَقَالَ عُثْمَانُ: هَلُمُّوا فَلْنَسْتَبْرِئْ مَا عِنْدَهُ مِنْ وَرَاءَ وَرَاءَ، فَأَتَوْا حَفْصَةَ ابْنَتَهُ فَأَعْلَمُوهَا الْحَالَ وَاسْتَكْتَمُوهَا أَنْ لَا تُخْبِرَ بِهِمْ عُمَرَ. فَلَقِيَتْ عُمَرَ فِي ذَلِكَ، فَغَضِبَ وَقَالَ: مَنْ هَؤُلَاءِ لِأَسَوءَهُمْ ؟ قَالَتْ: لَا سَبِيلَ إِلَى عِلْمِهِمْ. قَالَ: أَنْتِ بَيْنِي وَبَيْنَهُمْ، مَا أَفْضَلُ مَا اقْتَنَى رَسُولُ اللَّهِ ﷺ فِي بَيْتِكِ مِنَ الْمَلْبَسِ ؟ قَالَتْ: ثَوْبَيْنِ مُمَشَّقَيْنِ كَانَ يَلْبَسُهُمَا لِلْوَفْدِ وَالْجُمَعِ. قَالَ: فَأَيُّ الطَّعَامِ نَالَهُ عِنْدَكِ أَرْفَعُ ؟ قَالَتْ: حَرْفًا مِنْ خُبْزِ شَعِيرٍ فَصَبَبْنَا عَلَيْهِ وَهُوَ حَارٌّ أَسْفَلَ عُكَّةٍ لَنَا، فَجَعَلْتُهَا دَسِمَةً حُلْوَةً فَأَكَلَ مِنْهَا. وَقَالَ: وَأَيُّ مُبْسَطٍ كَانَ يُبْسَطُ عِنْدَكِ كَانَ أَوْطَأَ ؟ قَالَتْ: كِسَاءٌ ثَخِينٌ كُنَّا نُرَبِّعُهُ فِي الصَّيْفِ، فَإِذَا كَانَ الشِّتَاءُ بَسَطْنَا نِصْفَهُ وَتَدَثَّرْنَا بِنِصْفِهِ. قَالَ: يَا حَفْصَةُ فَأَبْلِغِيهِمْ أَنَّ رَسُولَ اللَّهِ ﷺ قَدَّرَ فَوَضَعَ الْفُضُولَ مَوَاضِعَهَا وَتَبَلَّغَ بِالتَّزْجِيَةِ، فَوَاللَّهِ لَأَضَعَنَّ الْفُضُولَ مَوَاضِعَهَا وَلَأَتَبَلَّغَنَّ بِالتَّزْجِيَةِ، وَإِنَّمَا مَثَلِي وَمَثَلُ صَاحِبَيَّ كَثَلَاثَةٍ سَلَكُوا طَرِيقًا، فَمَضَى الْأَوَّلُ وَقَدْ تَزَوَّدَ فَبَلَغَ الْمَنْزِلَ، ثُمَّ اتَّبَعَهُ الْآخَرُ فَسَلَكَ طَرِيقَهُ فَأَفْضَى إِلَيْهِ، ثُمَّ اتَّبَعَهُ الثَّالِثُ فَإِنْ لَزِمَ طَرِيقَهُمَا وَرَضِيَ بِزَادِهِمَا أُلْحِقَ بِهِمَا، وَإِنْ سَلَكَ غَيْرَ طَرِيقِهِمَا لَمْ يُجَامِعْهُمَا.

    ✧ The Imposition of Stipends and the Establishment of the Dīwān In the year fifteen, ʿUmar imposed stipends for the Muslims, established the dīwāns, and gave grants according to precedence in Islam. He gave Ṣafwān b. Umayyah, al-Ḥārith b. Hishām, and Suhayl b. ʿAmr among the people of the conquest the least of what those before them had received. They refused to take it and said: "We do not acknowledge that anyone is more noble than us." He said: "I gave you according to precedence in Islam, not according to lineages." They said: "Then yes, indeed," and they took it. Al-Ḥārith and Suhayl set out with their families toward Syria, and they remained engaged in jihād until they were struck down in some of those mountain passes. It is said they died in the plague of ʿAmawās. When ʿUmar wanted to set up the dīwān, ʿAlī and ʿAbd al-Raḥmān b. ʿAwf said to him: "Begin with yourself." He said: "No, rather I begin with the uncle of the Messenger of Allah ﷺ, then the nearest and the nearest." So he assigned a stipend for al-ʿAbbās and began with him. Then he assigned for the people of Badr five thousand, five thousand. Then he assigned for those after Badr until al-Ḥudaybiyyah four thousand, four thousand. Then he assigned for those after al-Ḥudaybiyyah until Abū Bakr desisted from the people of the apostasy three thousand, three thousand. Among those were those who witnessed the conquest, those who fought on behalf of Abū Bakr, and those who governed the battles before al-Qādisiyyah—all of these three thousand, three thousand. Then he assigned for the people of al-Qādisiyyah and the people of Syria two thousand, two thousand. And he assigned for the people of severe tribulation who had withdrawn from among them two thousand five hundred, two thousand five hundred. It was said to him: "If only you would attach the people of al-Qādisiyyah to the people of the battles." He said: "I will not attach them to the rank of those whom they did not reach." It was said to him: "You have made equal those whose abode is far with those whose abode is near, and who fought the enemy in defense of their own courtyard." He said: "Those whose abode is near are more entitled to an increase, for they were a support against death and a thorn in the enemy's side. Why do the Emigrants not say the like of your saying when we made equal the foremost among them and the Helpers? The Helpers' support was in their courtyard, and the Emigrants emigrated to them afterward." And he assigned for those after al-Qādisiyyah and al-Yarmūk one thousand, one thousand. Then he assigned for the second arrivals five hundred, five hundred. Then for the third arrivals after them three hundred. He made every stratum equal in the stipend, their strong and their weak, their Arabs and their non-Arabs. He assigned for the fourth arrivals two hundred and fifty. He assigned for those after them—and they are the people of Hajar and al-ʿIbād—two hundred. He attached to the people of Badr four who were not of its people: al-Ḥasan, al-Ḥusayn, Abū Dharr, and Salmān. He assigned for al-ʿAbbās twenty-five thousand, and it is said twelve thousand. He gave the wives of the Prophet ﷺ ten thousand, ten thousand, except those over whom slavery had passed. The wives of the Messenger of Allah ﷺ said: "The Messenger of Allah ﷺ did not prefer us over them in division, so make us equal." So he did, but he favored ʿĀʾishah with two thousand because of the Messenger of Allah's ﷺ love for her, and she did not take it. He made the wives of the people of Badr at five hundred, five hundred, and the wives of those after them until al-Ḥudaybiyyah at four hundred, four hundred, and the wives of those after that until the battles at three hundred, three hundred, and the wives of the people of al-Qādisiyyah at two hundred, two hundred. Then he made women equal after that. He made the children equal at one hundred, one hundred. Then he gathered sixty poor people and fed them bread, and they counted what they ate and found that it came to two jarībs. So he assigned for every person among them and for his dependents two jarībs per month. ʿUmar said before his death: "I had resolved to make the stipend four thousand, four thousand: one thousand that a man spends on his family, one thousand that he takes as provision with him, one thousand with which he equips himself, and one thousand with which he shows kindness. But he died before he did it." A man said to him when the stipend was imposed: "O Commander of the Faithful, if only you would leave in the treasuries a reserve for any eventuality, should one occur." He said: "A word that Satan cast upon your mouth, and may Allah protect me from its evil. It is a trial for those after me. Rather, I prepare for them what Allah and His Messenger prepared: obedience to Allah and His Messenger. They are our reserve by which we arrived at what you see. If wealth becomes the price of any of your religion, you will perish." ʿUmar said to the Muslims: "I was a merchant, and Allah made my family self-sufficient through my trade. You have occupied me with this affair of yours. What do you think is lawful for me from this wealth?" ʿAlī was silent. The people spoke at length, and he said: "What do you say, O ʿAlī?" He said: "What suffices you and your family with propriety—you have nothing other than that." The people said: "The word is what ʿAlī said." So he took his sustenance. Then ʿUmar's need became pressing, and a group of the Companions gathered, among them ʿUthmān, ʿAlī, Ṭalḥah, and al-Zubayr. They said: "If only we spoke to ʿUmar about an increase that we might add to his provision." ʿUthmān said: "Come, let us find out what he has through an indirect source." So they went to Ḥafṣah, his daughter, informed her of the situation, and asked her to keep secret from ʿUmar that they had told her. She then met ʿUmar regarding that, and he became angry and said: "Who are these? I will give them the worst of it." She said: "There is no way for you to know them." He said: "You are between me and them. What is the best of the clothing that the Messenger of Allah ﷺ acquired in your house?" She said: "Two garments dyed with red clay that he wore for delegations and Fridays." He said: "What is the highest food that came to him at your house?" She said: "A piece of barley bread, and we poured over it while it was hot the bottom of a skin of ours, and I made it greasy and sweet, and he ate from it." And he said: "What is the softest spread that was spread at your house?" She said: "A thick cloak that we folded into four in summer. When winter came, we spread half of it and covered ourselves with the other half." He said: "O Ḥafṣah, tell them that the Messenger of Allah ﷺ apportioned and placed surplus things where they belong and was content with sufficiency. By Allah, I will place surplus things where they belong and be content with sufficiency. My likeness and the likeness of my two companions is as three people who traveled a road. The first went on, having taken provision, and reached the destination. Then the second followed him, traveled his road, and arrived at it. Then the third followed him. If he keeps to their road and is content with their provision, he will be joined to them; if he travels other than their road, he will not gather with them."

94. Tarikh (al-Tabari) 1891No grade recorded

    حَجَّ بِالنَّاسِ عُمَرُ، وَكَانَ عَامِلَهُ فِيهَا عَلَى مَكَّةَ عَتَّابُ بْنُ أَسِيدٍ، وَعَلَى الشَّامِ أَبُو عُبَيْدَةَ، وَعَلَى الْكُوفَةِ وَالْعِرَاقِ سَعْدٌ، وَعَلَى الطَّائِفِ يَعْلَى بْنُ أُمَيَّةَ، وَعَلَى الْبَحْرَيْنِ وَالْيَمَامَةِ عُثْمَانُ بْنُ أَبِي الْعَاصِ، وَعَلَى عُمَانَ حُذَيْفَةُ بْنُ مِحْصَنٍ.

    ✧ ʿUmar led the people in the pilgrimage. His governor that year over Makkah was ʿAttāb b. Asīd; over Syria was Abū ʿUbaydah; over al-Kūfah and al-ʿIrāq was Saʿd; over al-Ṭāʾif was Yaʿlā b. Umayyah; over al-Baḥrayn and al-Yamāmah was ʿUthmān b. Abī al-ʿĀṣ; and over ʿUmān was Ḥudhayfah b. Miḥṣan.

95. Tarikh (al-Tabari) 1892No grade recorded

    فَتْحُ مَدِينَةِ بَهُرَسِيرَ   والْمَدَائِنِ الَّتِي هِيَ مُسْتَقَرُّ مُلْكِ كِسْرَى  وَالْمَدَائِنُ عَلَى جَانِبَيْ دِجْلَةَ شَرْقًا وَغَرْبًا، وَدِجْلَةُ تَشُقُّ بَيْنَهُمَا، وَتُسَمَّى الْمَدِينَةَ الشَّرْقِيَّةَ الْعَتِيقَةَ، وَفِيهَا الْقَصْرُ الْأَبْيَضُ الْقَدِيمُ الَّذِي لَا يُدْرَى مَنْ بَنَاهُ، وَيَتَّصَلُ بِهَا الْمَدِينَةُ الَّتِي كَانَتِ الْمُلُوكُ تَنْزِلُهَا، وَفِيهَا الْإِيوَانُ وَتُعْرَفُ بِأَسْبَانِيرَ. وَأَمَّا الْمَدِينَةُ الْغَرْبِيَّةُ فَتُسَمَّى بَهُرَسِيرَ، وَكَانَ الْإِسْكَنْدَرُ قَدْ بَنَى بِالْمَغْرِبِ الْإِسْكَنْدَرِيَّةَ، وَبِخُرَاسَانَ الْعُلْيَا سَمَرْقَنْدَ وَمَدِينَةَ الصَّغْدِ، وَبِخُرَاسَانَ السُّفْلَى مَرْوَ، وَهُرَاةَ، وَجَالَ فِي الْأَرْضِ، فَلَمْ يَخْتَرْ مَنْزِلًا سِوَى الْمَدَائِنِ فَنَزَلَهَا. وَبَنَى بِهَا مَدِينَةً عَظِيمَةً، وَجَعَلَ عَلَيْهَا سُورًا أَثَرُهُ بَاقٍ إِلَى الْآنِ، وَهِيَ الْمَدِينَةُ الَّتِي تُسَمَّى الرُّومِيَّةَ فِي جَانِبِ دِجْلَةَ الشَّرْقِيِّ، وَأَقَامَ الْإِسْكَنْدَرُ بِهَا وَمَاتَ، فَحُمِلَ مِنْهَا إِلَى الْإِسْكَنْدَرِيَّةِ لِمَكَانِ أُمِّهِ. وَكُلُّ الْمُلُوكِ اخْتَارُوا الْمَدَائِنَ، وَإِنَّمَا سُمِّيَتِ الْمَدَائِنَ لِكَثْرَةِ مَنْ بَنَى بِهَا مِنَ الْمُلُوكِ الْأَكَاسِرَةِ. وَالَّذِي بَنَى الْإِيوَانَ هُوَ شَابُورُ بْنُ هُرْمُزَ الْمَعْرُوفُ بِذِي الْأَكْتَافِ، وَكَانَ مُلْكُهُ اثْنَتَيْنِ وَسَبْعِينَ سَنَةً. وَكَانَ قُدُومُ سَعْدٍ إِلَيْهَا فِي ذِي الْحِجَّةِ مِنْ سَنَةِ خَمْسَ عَشْرَةَ، وَاسْتَهَلَّتْ سنة ست عشرة وَهُوَ نَازِلٌ عِنْدَهَا، وَقَدْ بَعَثَ السَّرَايَا وَالْخُيُولَ فِي كُلِّ وَجْهٍ أمر عمر بن الخطاب لسعد بن أبي وقاص بالمسير إلى المدائن قَالَ عُلَمَاءُ السِّيَرِ: أَمَرَ عُمَرُ بْنُ الْخَطَّابِ ؓ سَعْدَ بْنَ أَبِي وَقَّاصٍ بَعْدَ الْقَادِسِيَّةِ بِالْمَسِيرِ إِلَى الْمَدَائِنِ،  وَعَهِدَ إِلَيْهِ أَنْ يُخَلِّفَ النِّسَاءَ وَالْعِيَالَ بِالْعَتِيقِ، وَيَجْعَلَ مَعَهُمْ مَنْ يَحْرُسُهُمْ مِنَ الْجُنْدِ وَيُسْهِمَ لِأُولَئِكَ الْجُنْدِ مِنَ الْمَغْنَمِ مَا دَامُوا يَحْفَظُونَ عِيَالَ الْمُسْلِمِينَ، فَأَقَامَ سَعْدٌ بَعْدَ الْفَتْحِ شَهْرَيْنِ بِالْقَادِسِيَّةِ، ثُمَّ ارْتَحَلَ بَعْدَ الْفَرَاغِ مِنْ أَمْرِهَا لِأَيَّامٍ بَقِينَ مِنْ شَوَّالٍ، وَلَقِيَ جَمَاعَةٌ مِنْ أَصْحَابِهِ جُمُوعًا مِنْ فَارِسَ يَوْمَ بُرْسَ فَهَزَمُوهُمْ إِلَى بَابِلَ، فَلَحِقُوهُمْ فَقَتَلُوا مِنْهُمْ. وَأَقَامَ سَعْدٌ بِبَابِلَ أَيَّامًا ثُمَّ جَاءَ إِلَى كُوثَى، وَأَتَى الْمَكَانَ الَّذِي حُبِسَ فِيهِ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ، وَقَدَّمَ سَعْدٌ زُهْرَةَ بْنَ الْحَوِيَّةِ إِلَى بَهُرَسِيرَ، فَتَلَقَّاهُ شِيرْزَادُ بِسَابَاطَ بِالصُّلْحِ وَتَأْدِيَةِ الْجِزْيَةِ، فَبَعَثَهُ إِلَى سَعْدٍ، فَأَمْضَاهُ، وَوَصَلَ سَعْدٌ بِالْجُنُودِ إِلَى مَكَانٍ يُقَالُ لَهُ: مُظْلِمُ سَابَاطَ، فَوَجَدُوا هُنَالِكَ كَتَائِبَ كَثِيرَةً لِكِسْرَى يُسَمُّونَهَا بُورَانَ، وَهُمْ يُقْسِمُونَ كُلَّ يَوْمٍ: لَا يَزُولُ مُلْكُ فَارِسَ مَا عِشْنَا. وَمَعَهُمْ أَسَدٌ كَبِيرٌ لِكِسْرَى يُقَالُ لَهُ: الْمُقَرَّطُ. قَدْ أَرْصَدُوهُ فِي طَرِيقِ الْمُسْلِمِينَ، فَتَقَدَّمَ إِلَيْهِ ابْنُ أَخِي سَعْدٍ، وَهُوَ هَاشِمُ بْنُ عُتْبَةَ، فَقَتَلَ الْأَسَدَ وَالنَّاسُ يَنْظُرُونَ، وَسُمِّيَ يَوْمَئِذٍ سَيْفُهُ الْمَتِينَ، وَقَبَّلَ سَعْدٌ يَوْمَئِذٍ رَأَسَ هَاشِمٍ، وَقَبَّلَ هَاشِمٌ قَدَمَ سَعْدٍ، وَحَمَلَ هَاشِمٌ عَلَى الْفُرْسِ، فَأَزَالَهُمْ عَنْ أَمَاكِنِهِمْ وَهَزَمَهُمْ وَهُوَ يَتْلُو قَوْلَهُ تَعَالَى: أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ [ إِبْرَاهِيمَ: 44 ] وَتَحَصَّنَتِ الْعَجَمُ بِيَهْرَسِيرَ، وَامْتَنَعَتْ مِنْ سَعْدٍ أَشَدَّ الِامْتِنَاعِ، وَقَدْ بَعَثَ إِلَيْهِمْ سَعْدٌ سَلْمَانَ الْفَارِسِيَّ فَدَعَاهُمْ إِلَى اللَّهِ، عَزَّ وَجَلَّ، أَوِ الْجِزْيَةِ أَوِ الْمُقَاتَلَةِ، فَأَبَوْا إِلَّا الْمُقَاتَلَةَ وَالْعِصْيَانَ، وَنَصَبُوا الْمَجَانِيقَ وَالدَّبَّابَاتِ، وَأَمَرَ سَعْدٌ بِعَمَلِ الْمَجَانِيقِ، فَعُمِلَتْ عِشْرُونَ مَنْجَنِيقًا، وَنُصِبَتْ عَلَى بَهُرَسِيرَ، وَاشْتَدَّ الْحِصَارُ وَحَصَرُوهُمْ شَهْرَيْنِ حَتَّى أَكَلُوا الْكِلَابَ وَالسَّنَانِيرَ، وَرُبَّمَا خَرَجَ الْأَعَاجِمُ يَمْشُونَ عَلَى الْمُسْنَيَاتِ الْمُشْرِفَةِ عَلَى دِجْلَةَ لِقِتَالِ الْمُسْلِمِينَ فَلَا يَقُومُونَ لَهُمْ، [ثُمَّ تَجَرَّدُوا يَوْمًا لِلْحَرْبِ، فَقَاتَلَهُمُ الْمُسْلِمُونَ فَلَمْ يَثْبُتُوا لَهُمْ]، فَنَزَلُوا، وَوَقَعَ سَهْمٌ فِي زُهَيْرِ بْنِ الْحَيَاةِ، فَقَالَ زُهْرَةُ: أَخْرِجُوهُ، فَقَالَ: دَعُونِي فَإِنَّ نَفْسِي مَعِي مَا دَامَ فِي لَعَلِّي أُصِيبُ مِنْهُمْ بِطَعْنَةٍ أَوْ ضَرْبَةٍ أَوْ خَطْوَةٍ، فَمَضَى نَحْوَ الْعَدْوِ، فَضَرَبَ بِسَيْفِهِ شَهَرْبَرَازَ فَقَتَلَهُ، ثُمَّ أُحِيطَ بِهِ فَقُتِلَ. كُلُّ هَذَا وَمَلِكُهُمْ مُتَحَصِّنٌ فِي مَدِينَةٍ، فَبَعَثَ إِلَى الْمُسْلِمِينَ رَسُولًا يَقُولُ لَهُمْ: إِنَّ الْمَلِكَ يَقُولُ لَكُمْ: هَلْ لَكُمْ فِي الْمُصَالَحَةِ عَلَى أَنَّ لَنَا مَا يَلِينَا مِنْ دِجْلَةَ وَجَبَلِنَا، وَلَكُمْ مَا يَلِيكُمْ مِنْ دِجْلَةَ إِلَى جَبَلِكُمْ؟ أَمَا شَبِعْتُمْ لَا أَشْبَعَ اللَّهُ بُطُونَكُمْ. فَكَلَّمَهُ الْأَسْوَدُ بْنُ قُطْبَةَ بِكَلِمَاتٍ فَوَلَّى فَقِيلَ لَهُ: مَا قُلْتَ لَهُ؟ قَالَ: وَاللَّهِ مَا أَدْرِي، وَإِنَّمَا هِيَ كَلِمَاتٌ جَرَتْ عَلَى لِسَانِي. فَخَرَجَ مِنَ الْقَوْمِ رَجُلٌ يَسْتَأْمِنُ، فَأَمَّنُوهُ، فَقَالَ: وَاللَّهِ مَا بَقِيَ فِي الْمَدِينَةِ أَحَدٌ فَمَا يَمْنَعُكُمْ، فَتَسَوَّرَهَا الرِّجَالُ وَقَالُوا لَهُ: لِأَيِّ شَيْءٍ هَرَبُوا؟ فَقَالَ: بَعَثَ الْمَلِكُ يَعْرِضُ عَلَيْكُمُ الصُّلْحَ فَأَجَبْتُمُوهُ بِأَنَّهُ لَا يَكُونُ بَيْنَنَا وَبَيْنَكَ صُلْحٌ حَتَّى نَأْكُلَ مِنْ عَسَلِ أَفَرِيذِينَ بِأُتْرُجِّ كُوثَى. فَلَمَّا دَخَلَ سَعْدٌ وَالْمُسْلِمُونَ بَهُرَسِيرَ -وَهِيَ الْمَدِينَةُ الدُّنْيَا- طَلَبُوا السُّفُنَ لِيَعْبُرُوا إِلَى الْمَدِينَةِ الْقُصْوَى، وَهِيَ الْمَدَائِنُ، فَلَمْ يَقْدِرُوا عَلَى شَيْءٍ وَوَجَدُوا الْقَوْمَ قَدْ ضَمُّوا السُّفُنَ وَلَاحَ لِلْمُسْلِمِينَ الْأَبْيَضُ، فَكَبَّرُوا وَقَالُوا: هَذَا أَبْيَضُ كِسْرَى، هَذَا مَا وَعَدَ اللَّهُ وَرَسُولُهُ. فَأَقَامُوا بِبَهْرَسِيرَ أَيَّامًا مِنْ صَفَرٍ، ثُمَّ جَاءَ أَعْلَاجٌ، فَدَلُّوهُمْ عَلَى مَخَاضَةٍ، فَتَرَدَّدَ سَعْدٌ فِي ذَلِكَ، ثُمَّ فَاجَأَهُمُ الْمَدُّ، فَرَأَى رُؤْيَا، أَنَّ خُيُولَ الْمُسْلِمِينَ قَدِ اقْتَحَمَتْ، فَعَبَرَتْ، فَقَالَ لِلنَّاسِ: إِنِّي قَدْ عَزَمْتُ عَلَى قَطْعِ هَذَا الْبَحْرِ إِلَيْهِمْ، فَقَالُوا: عَزَمَ اللَّهُ لَنَا وَلَكَ عَلَى الرُّشْدِ، فَافْعَلْ. وَأَتَى بَعْضُ الْعُلُوجِ فَقَالَ لِسَعْدٍ: إِنْ أَقَمْتَ ثَلَاثًا ذَهَبَ يَزْدَجِرْدُ بِكُلِّ شَيْءٍ مِنَ الْمَدَائِنِ، فَهَيَّجَهُ عَلَى الْعُبُورِ. العبور إلى المدائن فَخَطَبَ سَعْدٌ الْمُسْلِمِينَ عَلَى شَاطِئِ دِجْلَةَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَقَالَ: إِنَّ عَدُوَّكُمْ قَدِ اعْتَصَمَ مِنْكُمْ بِهَذَا الْبَحْرِ ; فَلَا تَخْلُصُونَ إِلَيْهِ مَعَهُ، وَهُمْ يَخْلُصُونَ إِلَيْكُمْ إِذَا شَاءُوا فَيُنَاوِشُونَكُمْ فِي سُفُنِهِمْ، وَلَيْسَ وَرَاءَكُمْ شَيْءٌ تَخَافُونَ أَنْ تُؤْتَوْا مِنْهُ، وَقَدْ رَأَيْتُ أَنْ تُبَادِرُوا جِهَادَ الْعَدُوِّ بِنِيَّاتِكُمْ قَبْلَ أَنْ تَحْصُرَكُمُ الدُّنْيَا، أَلَا إِنِّي قَدْ عَزَمْتُ عَلَى قَطْعِ هَذَا الْبَحْرِ إِلَيْهِمْ. فَقَالُوا جَمِيعًا: عَزَمَ اللَّهُ لَنَا وَلَكَ عَلَى الرُّشْدِ، فَافْعَلْ. فَعِنْدَ ذَلِكَ نَدَبَ سَعْدٌ النَّاسَ إِلَى الْعُبُورِ فَأَمَّرَ سَعْدٌ عَلَيْهِمْ عَاصِمَ بْنَ عَمْرٍو، فَوَقَفُوا عَلَى حَافَّةِ دِجْلَةَ، فَقَالَ عَاصِمٌ: مَنْ يُنْتَدَبُ مَعِي لِنَكُونَ قَبْلَ النَّاسِ دُخُولًا فِي هَذَا الْبَحْرِ، فَنَحْمِيَ الْفِرَاضَ مِنَ الْجَانِبِ الْآخَرِ ؟ فَانْتَدَبَ لَهُ سِتُّونَ مِنَ الشُّجْعَانِ الْمَذْكُورِينَ ; وَالْأَعَاجِمُ وُقُوفٌ صُفُوفًا مِنَ الْجَانِبِ الْآخَرِ ؟ فَتَقَدَّمَ رَجُلٌ مِنَ الْمُسْلِمِينَ وَقَدْ أَحْجَمَ النَّاسُ عَنِ الْخَوْضِ فِي دِجْلَةَ، فَقَالَ: أَتَخَافُونَ مِنْ هَذِهِ النُّطْفَةِ ؟ ثُمَّ تَلَا قَوْلَهُ تَعَالَى وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا [ آلِ عِمْرَانَ 145 ]. ثُمَّ أَقْحَمَ فَرَسَهُ فِيهَا وَاقْتَحَمَ النَّاسُ، وَقَدِ افْتَرَقَ السِّتُّونَ فِرْقَتَيْنِ: أَصْحَابُ الْخَيْلِ الذُّكُورِ، وَأَصْحَابُ الْخَيْلِ الْإِنَاثِ، فَلَمَّا رَآهُمُ الْفُرْسُ يَطْفُونَ عَلَى وَجْهِ الْمَاءِ قَالُوا: دِيوَانَا دِيوَانَا. يَقُولُونَ: مَجَانِينُ مَجَانِينُ. ثُمَّ قَالُوا: وَاللَّهِ مَا تُقَاتِلُونَ إِنْسًا بَلْ تُقَاتِلُونَ جِنًّا. ثُمَّ أَرْسَلُوا فُرْسَانًا مِنْهُمْ فِي الْمَاءِ يَلْتَقُونَ أَوَّلَ الْمُسْلِمِينَ لِيَمْنَعُوهُمْ مِنَ الْخُرُوجِ مِنَ الْمَاءِ، فَأَمَرَ عَاصِمُ بْنُ عَمْرٍو أَصْحَابَهُ أَنْ يَشْرَعُوا لَهُمُ الرِّمَاحَ وَيَتَوَخَّوُا الْأَعْيُنَ، فَفَعَلُوا ذَلِكَ بِالْفُرْسِ فَقَلَعُوا عُيُونَ خُيُولِهِمْ، فَرَجَعُوا أَمَامَ الْمُسْلِمِينَ لَا يَمْلِكُونَ كَفَّ خُيُولِهِمْ حَتَّى خَرَجُوا مِنَ الْمَاءِ، وَاتَّبَعَهُمْ عَاصِمٌ وَأَصْحَابُهُ فَسَاقُوا وَرَاءَهُمْ حَتَّى طَرَدُوهُمْ عَنِ الْجَانِبِ الْآخَرِ، وَوَقَفُوا عَلَى حَافَّةِ الدِّجْلَةِ مِنَ الْجَانِبِ الْآخَرِ، وَنَزَلَ بَقِيَّةُ أَصْحَابِ عَاصِمٍ مِنِ السِّتِّمِائَةِ فِي دِجْلَةَ، فَخَاضُوهَا، حَتَّى وَصَلُوا إِلَى أَصْحَابِهِمْ مِنَ الْجَانِبِ الْآخَرِ، فَقَاتَلُوا مَعَ أَصْحَابِهِمْ حَتَّى نَفَوُا الْفُرْسَ عَنْ ذَلِكَ الْجَانِبِ. وَكَانُوا يُسَمُّونَ الْكَتِيبَةَ الْأُولَى كَتِيبَةَ الْأَهْوَالِ، وَأَمِيرُهَا عَاصِمُ بْنُ عَمْرٍو، وَالْكَتِيبَةَ الثَّانِيَةَ الْكَتِيبَةَ الْخَرْسَاءَ، وَأَمِيرُهَا الْقَعْقَاعُ بْنُ عَمْرٍو. وَهَذَا كُلُّهُ وَسَعْدٌ وَالْمُسْلِمُونَ يَنْظُرُونَ إِلَى مَا يَصْنَعُ هَؤُلَاءِ الْفُرْسَانُ بِالْفُرْسِ، وَسَعْدٌ وَاقِفٌ عَلَى شَاطِئِ دِجْلَةَ. ثُمَّ نَزَلَ سَعْدٌ بِبَقِيَّةِ الْجَيْشِ، وَذَلِكَ حِينَ نَظَرُوا إِلَى الْجَانِبِ الْآخَرِ وَقَدْ تَحَصَّنَ بِمَنْ حَصَلَ فِيهِ مِنَ الْفُرْسَانِ الْمُسْلِمِينَ، وَقَدْ أَمَرَ سَعْدٌ الْمُسْلِمِينَ عِنْدَ دُخُولِ الْمَاءِ أَنْ يَقُولُوا: نَسْتَعِينُ بِاللَّهِ، وَنَتَوَكَّلُ عَلَيْهِ، حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ. ثُمَّ اقْتَحَمَ بِفَرَسِهِ دِجْلَةَ، وَاقْتَحَمَ النَّاسُ لَمْ يَتَخَلَّفْ عَنْهُ أَحَدٌ فَسَارُوا فِيهَا كَأَنَّمَا يَسِيرُونَ عَلَى وَجْهِ الْأَرْضِ، حَتَّى مَلَأُوا مَا بَيْنَ الْجَانِبَيْنِ، فَلَا يُرَى وَجْهُ الْمَاءِ مِنَ الْفُرْسَانِ وَالرَّجَّالَةِ، وَجَعَلَ النَّاسُ يَتَحَدَّثُونَ عَلَى وَجْهِ الْمَاءِ كَمَا يَتَحَدَّثُونَ عَلَى وَجْهِ الْأَرْضِ ; وَذَلِكَ لِمَا حَصَلَ لَهُمْ مِنَ الطُّمَأْنِينَةِ وَالْأَمْنِ، وَالْوُثُوقِ بِأَمْرِ اللَّهِ وَوَعْدِهِ وَنَصْرِهِ، وَتَأْيِيدِهِ، وَلِأَنَّ أَمِيرَهُمْ سَعْدَ بْنَ أَبِي وَقَّاصٍ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَقَدْ تُوُفِّيَ رَسُولُ اللَّهِ، ﷺ، وَهُوَ عَنْهُ رَاضٍ، وَدَعَا لَهُ، فَقَالَ: اللَّهُمَّ أَجِبْ دَعْوَتَهُ وَسَدِّدْ رَمْيَتَهُ وَالْمَقْطُوعُ بِهِ أَنَّ سَعْدًا دَعَا لِجَيْشِهِ هَذَا فِي هَذَا الْيَوْمِ بِالسَّلَامَةِ وَالنَّصْرِ، وَقَدْ رَمَى بِهِمْ فِي هَذَا الْيَمِّ، فَسَدَّدَهُمُ اللَّهُ وَسَلَّمَهُمْ، فَلَمْ يُفْقَدْ مِنَ الْمُسْلِمِينَ رَجُلٌ وَاحِدٌ، غَيْرَ أَنَّ رَجُلًا وَاحِدًا يُقَالُ لَهُ: غَرْقَدَةُ الْبَارِقِيُّ، ذَلَّ عَنْ فَرَسٍ لَهُ شَقْرَاءَ، فَأَخَذَ الْقَعْقَاعُ بْنُ عَمْرٍو بِلِجَامِهَا، وَأَخْذَ بِيَدِ الرَّجُلِ حَتَّى عَدَلَهُ عَلَى فَرَسِهِ، وَكَانَ مِنَ الشُّجْعَانِ، فَقَالَ: عَجَزَ النِّسَاءُ أَنْ يَلِدْنَ مِثْلَ الْقَعْقَاعِ بْنِ عَمْرٍو. وَلَمْ يُعْدَمْ لِلْمُسْلِمِينَ شَيْءٌ مِنْ أَمْتِعَتِهِمْ غَيْرَ قَدَحٍ مِنْ خَشَبٍ لِرَجُلٍ يُقَالُ لَهُ: مَالِكُ بْنُ عَامِرٍ. كَانَتْ عَلَاقَتُهُ رَثَّةً، فَأَخَذَهُ الْمَوْجُ، فَدَعَا صَاحِبُهُ اللَّهَ، عَزَّ وَجَلَّ، وَقَالَ: اللَّهُمَّ لَا تَجْعَلْنِي مِنْ بَيْنِهِمْ يَذْهَبُ مَتَاعِي. فَرَدَّهُ الْمَوْجُ إِلَى الْجَانِبِ الَّذِي يَقْصِدُونَهُ، فَأَخَذَهُ النَّاسُ ثُمَّ رَدُّوهُ عَلَى صَاحِبِهِ بِعَيْنِهِ. وَكَانَ الْفَرَسُ إِذَا أَعْيَا وَهُوَ فِي الْمَاءِ، يُقَيِّضُ اللَّهُ لَهُ مِثْلَ النَّشْزِ الْمُرْتَفِعِ، فَيَقِفُ عَلَيْهِ فَيَسْتَرِيحُ، وَحَتَّى إِنَّ بَعْضَ الْخَيْلِ لَيَسِيرُ وَمَا يَصِلُ الْمَاءُ إِلَى حِزَامِهَا، وَكَانَ يَوْمًا عَظِيمًا، وَأَمْرًا هَائِلًا، وَخَطْبًا جَلِيلًا، وَخَارِقًا بَاهِرًا، وَمُعْجِزَةً لِرَسُولِ اللَّهِ، ﷺ، خَلَقَهَا اللَّهُ لِأَصْحَابِهِ، لَمْ يُرَ مِثْلُهَا فِي تِلْكَ الْبِلَادِ، وَلَا فِي بُقْعَةٍ مِنَ الْبِقَاعِ سِوَى قَضِيَّةِ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ الْمُتَقَدِّمَةِ، بَلْ هَذَا أَجَلُّ وَأَعْظَمُ ; فَإِنَّ هَذَا الْجَيْشَ كَانَ أَضْعَافَ ذَلِكَ. قَالُوا: وَكَانَ الَّذِي يُسَايِرُ سَعْدَ بْنَ أَبِي وَقَّاصٍ فِي الْمَاءِ سَلْمَانُ الْفَارِسِيُّ فَجَعَلَ سَعْدٌ يَقُولُ: حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ، وَاللَّهِ لَيَنْصُرَنَّ اللَّهُ وَلِيَّهُ، وَلَيُظْهِرَنَّ اللَّهُ دِينَهُ، وَلَيَهْزِمَنَ اللَّهُ عَدُوَّهُ، إِنْ لَمْ يَكُنْ فِي الْجَيْشِ بَغْيٌ أَوْ ذُنُوبٌ تَغْلِبُ الْحَسَنَاتِ. فَقَالَ لَهُ سَلْمَانُ: إِنَّ الْإِسْلَامَ جَدِيدٌ، ذُلِّلَتْ لَهُمْ وَاللَّهِ الْبُحُورُ، كَمَا ذُلِّلَ لَهُمُ الْبَرُّ، أَمَا وَالَّذِي نَفْسُ سَلْمَانَ بِيَدِهِ لَيَخْرُجُنَّ مِنْهُ أَفْوَاجًا كَمَا دَخَلُوا أَفْوَاجًا. فَخَرَجُوا مِنْهُ كَمَا قَالَ سَلْمَانُ، لَمْ يَغْرَقْ مِنْهُمْ أَحَدٌ، وَلَمْ يَفْقِدُوا شَيْئًا. فَلَمَّا رَأَى الْعَدُوُّ ذَلِكَ هَرَبُوا لَا يَلْوُونَ عَلَى شَيْءٍ، وَجَعَلُوا يَقُولُونَ: إِنَّمَا تُقَاتِلُونَ الْجِنَّ لَا الْإِنْسَ، وَتَرَكُوا جُمْهُورَ أَمْوَالِهِمْ، وَكَانَ فِي بُيُوتِ الْأَمْوَالِ ثَلَاثَةُ أَلْفِ أَلْفٍ، فَأَخَذُوا نِصْفَ ذَلِكَ وَهَرَبُوا وَتَرَكُوا [الْبَاقِيَ، وَخَرَجُوا مِنَ الْمَتَاعِ بِمَا يَقْدِرُونَ عَلَيْهِ، وَتَرَكُوا] مِنَ الثِّيَابِ وَالْمَتَاعِ وَالْأَوَانِي، وَمَا أَعَدُّوا لِلْحِصَارِ مِنَ الْبَقَرِ وَالْغَنَمِ وَالطَّعَامِ مَا لَا يُحْصَى قِيمَتُهُ. وَكَانَ يَزْدَجِرْدُ قَدْ أَخْرَجَ عِيَالَهُ إِلَى حُلْوَانَ، فَلَحِقَ بِعِيَالِهِ، فَدَخَلَ الْمُسْلِمُونَ الْمَدَائِنَ وَلَيْسَ فِيهَا أَحَدٌ إِلَّا أَنَّهُ قَدْ بَقِيَ فِي الْقَصْرِ الْأَبْيَضِ قَوْمٌ قَدْ تَحَصَّنُوا بِهِ، فَعَرَضَ عَلَيْهِمُ الْمُسْلِمُونَ الْإِسْلَامَ أَوِ الْجِزْيَةَ أَوِ الْقَتْلَ، فَاخْتَارُوا الْجِزْيَةَ. وَنَزَلَ سَعْدٌ الْقَصْرَ الْأَبْيَضَ، وَاتَّخَذَ الْإِيوَانَ مُصَلًّى، وَجَعَلَ يَقْرَأُ: كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ كَذَلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ وَأَتَمَّ الصَّلَاةَ، ثُمَّ دَخَلَهَا لِأَنَّهُ كَانَ عَلَى نِيَّةِ الْإِقَامَةِ، وَصَلَّى الْجُمْعَةَ، وَكَانَتْ أَوَّلَ جُمْعَةٍ جُمِعَتْ بِالْعِرَاقِ جُمْعَةَ الْمَدَائِنِ.   عَنْ جَابِرِ بْنِ سَمُرَةَ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "لَيَفْتَتِحَنَّ رَهْطٌ مِنَ الْمُسْلِمِينَ كَنْزَ كِسْرَى الَّذِي فِي الْأَبْيَضِ". فَكُنْتُ أَنَا وَأَبِي مِنْهُمْ، فَأَصَبْنَا مِنْ ذَلِكَ أَلْفَيْ دِرْهَمٍ. وعن أَيُّوبُ بْنُ طَهْمَانَ ]: أَنَّهُ رَأَى عَلِيَّ] بْنَ أَبِي طَالِبٍ ؓ حِينَ دَخَلَ الْإِيوَانَ بِالْمَدَائِنِ أَمَرَ بِالتَّمَاثِيلِ الَّتِي فِي الْقِبْلَةِ فَقُطِعَ رُؤُوسُهَا ثُمَّ صَلَّى فِيهَا. وَقيل أنه لَمَّا سَارَ الْمُسْلِمُونَ وَرَاءَهُمْ أَدْرَكَ رَجُلٌ مِنَ الْمُسْلِمِينَ فَارِسِيًّا يَحْمِي أَصْحَابَهُ، فَضَرَبَ فَرَسَهُ لِيَقْدُمَ عَلَى الْمُسْلِمِ، فَأَحْجَمَ وَأَرَادَ الْفِرَارَ فَتَقَاعَسَ، فَأَدْرَكَهُ الْمُسْلِمُ فَقَتَلَهُ وَأَخَذَ سَلَبَهُ. وَأَدْرَكَ رَجُلٌ آخَرُ مِنَ الْمُسْلِمِينَ جَمَاعَةً مِنَ الْفُرْسِ يَتَلَاوَمُونَ، وَقَدْ نَصَبُوا لِأَحَدِهِمْ كُرَةً، وَهُوَ يَرْمِيهَا لَا يُخْطِئُهَا، فَرَجَعُوا فَلَقِيَهُمُ الْمُسْلِمُ، فَتَقَدَّمَ إِلَيْهِ ذَلِكَ الْفَارِسِيُّ فَرَمَاهُ بِأَقْرَبَ مِمَّا كَانَتِ الْكُرَةُ فَلَمْ يُصِبْهُ، فَوَصَلَ الْمُسْلِمُ إِلَيْهِ فَقَتَلَهُ وَهَرَبَ أَصْحَابُهُ. مَا جُمِعَ مِنْ غَنَائِمِ أَهْلِ الْمَدَائِنِ وَقِسْمَتِهَا  قَالَ عُلَمَاءُ السِّيَرِ: وَقَسَّمَ سَعْدٌ الْفَيْءَ بَعْدَ مَا خَمَّسَهُ، فَأَصَابَ الْفَارِسَ اثْنَا عَشَرَ أَلْفًا، وَقَسَّمَ دُورَ الْمَدَائِنِ بَيْنَ النَّاسِ، وَبَعَثَ إِلَى الْعِيَالَاتِ فَأَنْزَلُوهُمْ إِيَّاهَا، وَأَقَامُوا بِالْمَدَائِنِ حِينَ فَرَغُوا مِنْ جَلُولَاءَ وَحُلْوَانَ وَتَكْرِيتَ وَالْمَوْصِلِ، ثُمَّ تَحَوَّلُوا إِلَى الْكُوفَةِ بَعْدُ. وَبَعَثَ سَعْدٌ فِي آثَارِ الْقَوْمِ زُهْرَةَ فِي جَمَاعَةٍ، وَأَمَرَهُ أَنْ يَبْلُغَ جِسْرَ النَّهْرَوَانِ، فَبَلَغُوا هُنَاكَ ثُمَّ رَجَعُوا، وَمَضَى الْمُشْرِكُونَ نَحْوَ حُلْوَانَ. فعَنِ ابْنِ الرُّفَيْلِ ]، عَنْ أَبِيهِ الرُّفَيْلِ، قَالَ: خَرَجَ زُهْرَةُ يَتْبَعُهُمْ حَتَّى انْتَهَى إِلَى جِسْرِ النَّهْرَوَانِ وَهُمْ عَلَيْهِ، فَازْدَحَمُوا عَلَيْهِ، فَوَقَعَ بَغْلٌ فِي الْمَاءِ، فَكَلِبُوا عَلَيْهِ، فَقَالَ زُهْرَةُ: إِنِّي أُقْسِمُ بِاللَّهِ أَنَّ لِهَذَا الْبَغْلِ لَشَأْنًا، وَإِلَّا مَا كَانَ الْقَوْمُ كَلِبُوا عَلَيْهِ وَلَا صَبَرُوا لِلسُّيُوفِ بِهَذَا الْمَوْقِفِ الضَّنْكِ [إِلَّا لِشَيْءٍ بَعْدَ مَا أَرَادُوا تَرْكَهُ]، وَإِذَا الَّذِي عَلَيْهِ حِلْيَةُ كِسْرَى وَثِيَابُهُ وَخَرَزَاتُهُ وَوِشَاحُهُ، وَدِرْعُهُ الَّتِي كَانَ فِيهِ الْجَوْهَرُ، وَكَانَ يَجْلِسُ فِيهَا لِلْمُبَاهَاةِ، وَتَرَجَّلَ زُهْرَةُ يَوْمَئِذٍ حَتَّى إِذَا أَزَاحَهُمْ أَمَرَ أَصْحَابَهُ بِالْبَغْلِ فَاحْتَمَلُوهُ، فَأَخْرَجُوهُ فَجَاءُوا بِمَا عَلَيْهِ حَتَّى رَدُّوهُ إِلَى الْأَقْبَاضِ، مَا يَدْرُونَ مَا عَلَيْهِ. وعَنْ حَبِيبِ بْنِ صُهْبَانَ، قَالَ: دَخَلْنَا الْمَدَائِنَ فَأَتَيْنَا عَلَى قِبَابٍ تُرْكِيَّةٍ مَمْلُوءَةٍ سِلَالًا مُخَتَّمَةٍ بِالرَّصَاصِ، فَمَا حَسِبْنَاهَا إِلَّا طَعَامًا، فَإِذَا هِيَ آنِيَةُ الذَّهَبِ وَالْفِضَّةِ، فَقُسِّمَتْ بَعْدُ فِي النَّاسِ. [وَقَالَ حَبِيبٌ ]: وَقَدْ رَأَيْتُ الرَّجُلَ يَطُوفُ وَيَقُولُ: مَنْ مَعَهُ بَيْضَاءُ بِصَفْرَاءَ؟ وَأَتَيْنَا عَلَى كَافُورٍ كَثِيرٍ، فَمَا حَسِبْنَاهُ إِلَّا مِلْحًا، فَجَعَلْنَا نَعْجِنُ بِهِ حَتَّى وَجَدْنَا مَرَارَتَهُ فِي الْخُبْزِ. وعَنْ عِصْمَةَ بْنِ الْحَارِثِ الضَّبِّيِّ، قَالَ: خَرَجْتُ فِيمَنْ خَرَجَ يَطْلُبُ، فَإِذَا حِمَارٌ مَعَهُ حِمَارٌ، فَلَمَّا رَآنِي حَثَّهُ حَتَّى لَحِقَ بِآخَرَ قُدَّامَهُ، فَحَثَّا حِمَارَيْهِمَا، فَانْتَهَيَا إِلَى جَدْوَلٍ قَدْ كُسِرَ جِسْرُهُ، فَأَتَيْتُهُمَا فَقَتَلْتُ وَاحِدًا مِنْهُمَا وَأَفْلَتَ الْآخَرُ، فَرَجَعْتُ إِلَى الْحِمَارَيْنِ، فَأَتَيْتُ بِهِمَا صَاحِبَ الْأَقْبَاضِ، فَنَظَرَ مَا عَلَيْهِمَا فَإِذَا عَلَى أَحَدِهِمَا سَفَطَانِ فِي أَحَدِهِمَا فَرَسٌ مِنْ ذَهَبٍ مُسْرَجٌ بِسَرْجٍ فِضَّةٍ، عَلَى ثَغْرِهِ وَلَبَبِهِ الْيَاقُوتُ وَالزُّمُرُّدُ مَنْظُومٌ عَلَى الْفِضَّةِ، وَلِجَامٌ كَذَلِكَ، وَفَارِسٌ مِنْ فِضَّةٍ مُكَلَّلٌ بِالْجَوْهَرِ، وَإِذَا فِي الْآخَرِ نَاقَةٌ مِنْ فِضَّةٍ عَلَيْهَا شَلِيلٌ مِنْ ذَهَبٍ وَبِطَانٌ مِنْ ذَهَبٍ، وَلَهَا زِمَامٌ مِنْ ذَهَبٍ، وَكُلُّ ذَلِكَ مَنْظُومٌ بِالْيَاقُوتِ، وَإِذَا عَلَيْهَا رَجُلٌ مِنْ ذَهَبٍ مُكَلَّلٌ بِالْجَوْهَرِ كَانَ كِسْرَى يَضَعُهُمَا عَلَى أُسْطُوَانَةِ التَّاجِ. وعَنْ أَبِي عُبَيْدَةَ الْعَنْبَرِيِّ، قَالَ: لَمَّا هَبَطَ الْمُسْلِمُونَ الْمَدَائِنَ، وَجَمَعُوا الْأَقْبَاضَ، أَقْبَلَ رَجُلٌ بِحُقٍّ مَعَهُ، فَدَفَعَهُ إِلَى صَاحِبِ الْأَقْبَاضِ، فَقَالَ الَّذِي مَعَهُ: مَا رَأَيْنَا مِثْلَ هَذَا قَطُّ، مَا يَعْدِلُهُ مَا عِنْدَنَا وَلَا يُقَارِبُهُ، فَقَالُوا لَهُ: هَلْ أَخَذْتَ مِنْهُ شَيْئًا، فَقَالَ: أَمَا وَاللَّهِ، لَوْلَا اللَّهُ مَا أَتَيْتُكُمْ بِهِ، فَعَرَفُوا أَنَّ لِلرَّجُلِ شَأْنًا، فَقَالُوا: مَنْ أَنْتَ؟ فَقَالَ: وَاللَّهِ مَا أُخْبِرُكُمْ لِتَحْمَدُونِي، وَلَا غَيْرَكُمْ لِيُقْرِظُونِي، وَلَكِنِّي أَحْمَدُ اللَّهَ وَأَرْضَى بِثَوَابِهِ. فَأَتْبَعُوهُ رَجُلًا حَتَّى انْتَهَى إِلَى أَصْحَابِهِ، فَسَأَلَ عَنْهُ، فَإِذَا هُوَ عَامِرُ بْنُ عَبْدِ قَيْسٍ. وعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، مَا أُطْلِعْنَا عَلَى أَحَدٍ مِنْ أَهْلِ الْقَادِسِيَّةِ، أَنَّهُ يُرِيدُ الدُّنْيَا مَعَ الْآخِرَةِ، وَلَقَدِ اتَّهَمْنَا ثَلَاثَةَ نَفَرٍ، فَمَا رَأَيْنَا كَمَا هَجَمْنَا عَلَيْهِ مِنْ أَمَانَتِهِمْ وَزُهْدِهِمْ: طُلَيْحَةَ بْنَ خُوَيْلِدٍ، وَعَمْرَو بْنَ مَعْدِيكَرِبَ، وَقَيْسَ بْنَ الْمَكْشُوحِ. وعَنْ مَخْلَدِ بْنِ قَيْسٍ الْعِجْلِيِّ، عَنْ أَبِيهِ، ] قَالَ: لَمَّا قُدِمَ بِسَيْفِ كِسْرَى وَمِنْطَقَتِهِ عَلَى عُمَرَ بْنِ الْخَطَّابِ ؓ، قَالَ: إِنَّ أَقْوَامًا أَدَّوْا هَذَا لَذَوُو أَمَانَةٍ،  فَقَالَ عَلِيٌّ ؓ: إِنَّكَ عَفَفْتَ فَعَفَّتِ الرَّعِيَّةُ. [وَقَالَ: وَحَدَّثَنَا سَيْفٌ]، عَنْ مُحَمَّدٍ وَطَلْحَةَ وَزِيَادٍ وَالْمُهَلَّبِ، قَالُوا: جَمَعَ سَعْدٌ الْخُمْسَ، وَأَدْخَلَ فِيهِ كُلَّ شَيْءٍ أَرَادَ أَنْ يُعْجَبَ بِهِ عُمَرُ، مِنْ ثِيَابِ كِسْرَى وَحُلِيِّهِ وَسَيْفِهِ وَنَحْوِ ذَلِكَ، وَفَضَلَ بَعْدَ الْقَسْمِ بَيْنَ النَّاسِ. وعَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، قَالَ: أَصَابَ الْمُسْلِمُونَ يَوْمَ الْمَدَائِنِ بُهَارَ كِسْرَى، وَكَانُوا يُعِدُّونَهُ لِلشِّتَاءِ إِذَا ذَهَبَتِ الرَّيَاحِينُ، فَكَانُوا إِذَا أَرَادُوا الشُّرْبَ شَرِبُوا عَلَيْهِ، فَكَأَنَّهُمْ فِي رِيَاضٍ وَكَانَ بِسَاطٌ وَاحِدٌ سِتِّينَ ذِرَاعًا فِي سِتِّينَ، أَرْضُهُ مُذَهَّبٌ، وَوَشْيُهُ بِفُصُوصٍ، وَمُمَوَّهٌ بِجَوْهَرٍ، وَوَرَقُهُ بِحَرِيرٍ، وَمَاؤُهُ ذَهَبٌ، وَكَانَتِ الْعَرَبُ تُسَمِّيهِ الْقَطْفَ، فَلَمَّا قَسَّمَ سَعْدٌ فِيهِمْ فَضَلَ عَنْهُمْ وَلَمْ يَتَّفِقْ قَسْمُهُ، فَجَمَعَ سَعْدٌ الْمُسْلِمِينَ، فَقَالَ: إِنَّ اللَّهَ تَعَالَى قَدْ مَلَأَ أَيْدِيَكُمْ وَقَدْ عَسُرَ قَسْمُ هَذَا الْبِسَاطِ، وَلَا يَقْوَى عَلَى شِرَائِهِ أَحَدٌ، فَأَرَى أَنْ تَطِيبُوا بِهِ أَنْفُسَنَا لِأَمِيرِ الْمُؤْمِنِينَ يَضَعُهُ حَيْثُ شَاءَ، فَفَعَلُوا. فَلَمَّا قُدِمَ عَلَى عُمَرَ الْمَدِينَةَ جَمَعَ النَّاسَ فَاسْتَشَارَهُمْ فِي الْبِسَاطِ، فَمِنْ بَيْنَ مُشِيرٍ بِقَبْضِهِ، وَآخَرَ مُفَوِّضٍ إِلَيْهِ، وَآخَرَ مُرَقِّقٍ، فَقَامَ عَلِيٌّ ؓ، فَقَالَ: لِمَ تَجْعَلُ عِلْمَكَ جَهْلًا، وَيَقِينَكَ شَكًّا، إِنَّهُ لَيْسَ لَكَ مِنَ الدُّنْيَا إِلَّا مَا أَعْطَيْتَ فَأَمْضَيْتَ، أَوْ لَبِسْتَ فَأَبْلَيْتَ، أَوْ أَكَلْتَ فَأَفْنَيْتَ، فَقَالَ: صَدَقْتَنِي، فَقَطَعَهُ فَقَسَّمَهُ بَيْنَ النَّاسِ، فَأَصَابَ عَلِيًّا ؓ قِطْعَةٌ مِنْهُ فَبَاعَهَا بِعِشْرِينَ أَلْفًا، وَمَا هِيَ بِأَجْوَدِ تِلْكَ الْقِطَعِ. وعن الْقَاسِمُ بْنُ سَهْلٍ النَّوْشَجَانِيُّ: إِنَّ سِتْرَ بَابِ الْإِيوَانِ أَخْرَقَهُ الْمُسْلِمُونَ لَمَّا افْتَتَحُوا الْمَدَائِنَ، فَأَخْرَجُوا مِنْهُ أَلْفَ أَلْفِ مِثْقَالٍ ذَهَبًا، فَبِيعَ الْمِثْقَالُ بِعَشَرَةِ دَرَاهِمَ، فَبَلَغَ عَشَرَةَ آلَافِ أَلْفِ [أَلْفِ] دِرْهَمٍ. قَالَ]: أَبُو بَكْرِ بْنُ عَيَّاشٍ: لَمَّا خَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَى صِفِّينَ، مَرَّ بِخَرَابٍ، فَتَمَثَّلَ رَجُلٌ مِنْ أَصْحَابِهِ: جَرَتِ الرِّيَاحُ عَلَى مَحِلِّ دِيَارِهِمْ فَكَأَنَّمَا كَانُوا عَلَى مِيعَادِ     وَإِذَا النَّعِيمُ وَكُلُّ مَا يُلْهَى بِهِ يَوْمًا يَصِيرُ إِلَى بِلًى وَنَفَاذِ فَقَالَ عَلِيٌّ ؓ: لَا تَقُلْ هَكَذَا، وَلَكِنْ قُلْ [كَمَا قَالَ اللَّهُ عَزَّ وَجَلَّ]: كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ [ وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ كَذَلِكَ وَأَوْرَثْنَاهَا ] قَوْمًا آخَرِينَ إِنَّ هَؤُلَاءِ [الْقَوْمَ] كَانُوا وَارِثِينَ فَأَصْبَحُوا مَوْرُوثِينَ، وَإِنَّ هَؤُلَاءِ [الْقَوْمَ] اسْتَحَلُّوا الْحَرَامَ فَحَلَّتْ بِهُمُ النِّقَمُ [فَلَا تَسْتَحِلُّوا الْحَرَامَ فَتَحِلَّ بِكُمُ النِّقَمُ]. وعَنِ السَّائِبِ بْنِ الْأَقْرَعِ: أَنَّهُ كَانَ جَالِسًا فِي إِيوَانِ كِسْرَى، فَنَظَرَ إِلَى تِمْثَالٍ يُشِيرُ بِأُصْبُعِهِ إِلَى مَوْضِعٍ قَالَ: فَوَقَعَ فِي رَوْعِي أَنَّهُ يُشِيرُ إِلَى كَنْزٍ، قَالَ: فَاحْتَفَرْتُ ذَلِكَ الْمَوْضِعَ، فَاسْتَخْرَجْتُ كَنْزًا عَظِيمًا، فَكَتَبْتُ إِلَى عُمَرَ أُخْبِرُهُ، فَكَتَبَ إِنَّ هَذَا شَيْءٌ أَفَاءَهُ اللَّهُ عَلَيْهِ دُونَ الْمُسْلِمِينَ. قَالَ فَكَتَبَ إِلَيْهِ عُمَرُ: إِنَّكَ أَمِيرٌ مِنْ أُمَرَاءِ الْمُسْلِمِينَ، فَاقْسِمْهُ بَيْنَ الْمُسْلِمِينَ. وعن أَحْمَدُ بْنُ إِسْمَاعِيلَ، قَالَ: لَمَّا صَارَتِ الْخِلَافَةُ إِلَى الْمَنْصُورِ هَمَّ بِنَقْضِ [إِيوَانِ الْمَدَائِنِ]، فَاسْتَشَارَ جَمَاعَةً مِنْ أَصْحَابِهِ، فَكُلُّهُمْ أَشَارَ بِمِثْلِ مَا هَمَّ بِهِ، وَكَانَ مَعَهُ كَاتِبٌ مِنَ الْفُرْسِ، فَاسْتَشَارَهُ فِي ذَلِكَ، فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَتَعْلَمُ أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ مِنْ تِلْكَ الْقَرْيَةِ، وَكَانَ لَهُ بِهَا مِثْلُ ذَلِكَ الْمَنْزِلِ وَلِأَصْحَابِهِ مِثْلُ تِلْكَ الْحُجَرِ، فَخَرَجَ أَصْحَابُ ذَلِكَ الرَّسُولِ حَتَّى جَاءُوا مَعَ ضَعْفِهِمْ إِلَى صَاحِبِ هَذَا الْإِيوَانِ مَعَ عِزَّتِهِ وَصُعُوبَةِ أَمْرِهِ، فَغَلَبُوهُ وَأَخَذُوهُ مِنْ يَدِهِ قَسْرًا، ثُمَّ قَتَلُوهُ فَيَجِيءُ الْجَائِي مِنْ أَقَاصِي الْأَرْضِ، فَيَنْظُرُ إِلَى تِلْكَ الْمَدِينَةِ وَإِلَى هَذَا الْإِيوَانِ، [وَيَعْلَمُ أَنَّ صَاحِبَهَا قَهَرَ صَاحِبَ هَذَا الْإِيوَانِ]، فَلَا يَشُكُّ أَنَّهُ بِأَمْرِ اللَّهِ، وَأَنَّهُ هُوَ الَّذِي أَيَّدَهُ وَكَانَ مَعَهُ وَمَعَ أَصْحَابِهِ، وَفِي تَرْكِهِ فَخْرٌ لَكُمْ. فَاسْتَغَشَّهُ الْمَنْصُورُ وَاتَّهَمَهُ لِقَرَابَتِهِ مِنَ الْقَوْمِ، ثُمَّ بَعَثَ فِي نَقْضِ الْإِيوَانِ، فَنُقِضَ مِنْهُ الشَّيْءُ الْيَسِيرُ، ثُمَّ كُتِبَ إِلَيْهِ: إِنَّنَا نُغَرِّمُ فِي نَقْضِهِ أَكْثَرَ مِمَّا نَسْتَرْجِعُ مِنْهُ، إِنَّ هَذَا تَلَفُ الْأَمْوَالِ وَذَهَابُهَا. فَدَعَا الْكَاتِبَ فَاسْتَشَارَهُ فِيمَا كُتِبَ إِلَيْهِ بِهِ، فَقَالَ: لَقَدْ كُنْتُ أَشَرْتُ بِشَيْءٍ لَمْ تَقْبَلْ مِنِّي، فَأَمَّا الْآنَ فَإِنِّي آنَفُ لَكُمْ أَنْ يَكُونُوا أُولَئِكَ يَبْنُونَ بِنَاءً تَعْجِزُونَ أَنْتُمْ عَنْ هَدْمِهِ، وَالصَّوَابُ أَنْ تَبْلُغَ بِهِ الْمَاءَ، فَفَكَّرَ الْمَنْصُورُ فَعَلِمَ أَنَّهُ قَدْ صَدَقَ، فَإِذَا هَدْمُهُ يُتْلِفُ الْأَمْوَالَ، فَأَمَرَ بِالْإِمْسَاكِ عَنْهُ. إعطاء عمر بن الخطاب سراقة بن مالك ثياب وأساور كسرى قَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَيْهَقِيُّ فِي " دَلَائِلِ النُّبُوَّةِ " أَنَّ عُمَرَ بْنَ الْخَطَّابِ أُتِيَ بِفَرْوَةِ كِسْرَى فَوُضِعَتْ بَيْنَ يَدَيْهِ وَفِي الْقَوْمِ سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ، قَالَ: فَأَلْقَى إِلَيْهِ سِوَارَيْ كِسْرَى بْنِ هُرْمُزَ فَجَعَلَهُمَا فِي يَدَيْهِ، فَبَلَغَا مَنْكِبَيْهِ، فَلَمَّا رَآهُمَا فِي يَدَيْ سُرَاقَةَ قَالَ: الْحَمْدُ لِلَّهِ، سِوَارَيْ كِسْرَى بْنِ هُرْمُزَ فِي يَدَيْ سُرَاقَةَ بْنِ مَالِكِ بْنِ جُعْشُمٍ، أَعْرَابِيٍّ مِنْ بَنِي مُدْلِجٍ. ثُمَّ حَكَى عَنِ الشَّافِعِيِّ أَنَّهُ قَالَ: وَإِنَّمَا أَلْبَسَهُمَا سُرَاقَةَ ; لِأَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لِسُرَاقَةَ وَنَظَرَ إِلَى ذِرَاعَيْهِ: كَأَنِّي بِكَ وَقَدْ لَبِسْتَ سِوَارَيْ كِسْرَى وعن الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، قَالَ: بَعَثَ سَعْدُ بْنُ أَبِي وَقَّاصٍ، أَيَّامَ الْقَادِسِيَّةِ إِلَى عُمَرَ بِقَبَاءِ كِسْرَى وَسَيْفِهِ وَمِنْطَقَتِهِ وَسِوَارَيْهِ وَسَرَاوِيلِهِ وَقَمِيصِهِ وَتَاجِهِ وَخُفَّيْهِ، قَالَ: فَنَظَرَ عُمَرُ فِي وُجُوهِ الْقَوْمِ، فَكَانَ أَجْسَمَهُمْ وَأَبَدْنَهُمْ قَامَةً سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ، فَقَالَ: يَا سُرَاقُ قُمْ فَالْبَسْ. قَالَ سُرَاقَةُ: فَطَمِعْتُ فِيهِ فَقُمْتُ فَلَبِسْتُ. فَقَالَ: أُدَبِرْ. فَأَدْبَرْتُ، ثُمَّ قَالَ: أَقْبِلْ. فَأَقْبَلْتُ، ثُمَّ قَالَ: بَخٍ بَخٍ، أُعَيْرَابِيٌّ مِنْ بَنِي مُدْلِجٍ عَلَيْهِ قَبَاءُ كِسْرَى وَسَرَاوِيلُهُ وَسَيْفُهُ وَمِنْطَقَتُهُ وَتَاجُهُ وَخُفَّاهُ، رُبَّ يَوْمٍ يَا سُرَاقُ بْنَ مَالِكٍ، لَوْ كَانَ عَلَيْكَ فِيهِ هَذَا مِنْ مَتَاعِ كِسْرَى وَآلِ كِسْرَى، كَانَ شَرَفًا لَكَ وَلِقَوْمِكَ، انْزِعْ. فَنَزَعْتُ، فَقَالَ: اللَّهُمَّ إِنَّكَ مَنَعْتَ هَذَا رَسُولَكَ وَنَبِيَّكَ، وَكَانَ أَحَبَّ إِلَيْكَ مِنِّي، وَأَكْرَمَ عَلَيْكَ مِنِّي، وَمَنَعْتَهُ أَبَا بَكْرٍ، وَكَانَ أَحَبَّ إِلَيْكَ مِنِّي، وَأَكْرَمَ عَلَيْكَ مِنِّي، وَأَعْطَيْتَنِيهِ، فَأَعُوذُ بِكَ أَنْ تَكُونَ أَعْطَيْتَنِيهِ لِتَمْكُرَ بِي. ثُمَّ بَكَى حَتَّى رَحِمَهُ مَنْ كَانَ عِنْدَهُ. ثُمَّ قَالَ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ: أَقْسَمْتُ عَلَيْكَ لَمَا بِعْتَهُ ثُمَّ قَسَّمْتَهُ قَبْلَ أَنْ تُمْسِيَ. وَذَكَرَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ أَنَّ عُمَرَ حِينَ مَلَكَ تِلْكَ الْمَلَابِسَ وَالْجَوَاهِرَ، جِيءَ بِسَيْفِ كِسْرَى وَمَعَهُ عِدَّةُ سُيُوفٍ ; مِنْهَا سَيْفُ النُّعْمَانِ بْنِ الْمُنْذِرِ نَائِبِ كِسْرَى عَلَى الْحِيرَةِ وَأَنَّ عُمَرَ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ سَيْفَ كِسْرَى فِيمَا يَضُرُّهُ وَلَا يَنْفَعُهُ. ثُمَّ قَالَ: إِنَّ قَوْمًا أَدَّوْا هَذَا لَذَوُوا أَمَانَةٍ. ثُمَّ قَالَ: إِنَّ كِسْرَى لَمْ يَزِدْ عَلَى أَنْ تَشَاغَلَ بِمَا أَوُتِيَ عَنْ آخِرَتِهِ، فَجَمَعَ لِزَوْجِ امْرَأَتِهِ أَوْ زَوْجِ ابْنَتِهِ، وَلَمْ يُقَدِّمْ لِنَفْسِهِ، وَلَوْ قَدَّمَ لِنَفْسِهِ وَوَضَعَ الْفُضُولَ مَوَاضِعَهَا لَحَصَلَ لَهُ. شعر في فتح المدائن وَقَدْ قَالَ بَعْضُ الْمُسْلِمِينَ، وَهُوَ أَبُو بُجَيْدٍ نَافِعُ بْنُ الْأَسْوَدِ، فِي ذَلِكَ: وَأَمَلْنَا عَلَى الْمَدَائِنِ خَيْلًا     بَحْرُهَا مِثْلُ بَرِّهِنَّ أَرِيضَا فَانْتَثَلْنَا خَزَائِنَ الْمَرْءِ كِسْرَى     يَوْمَ وَلَّوْا وَحَاصَ مِنَّا جَرِيضَا

    ✧ The conquest of the city of Bahurasīr and al-Madāʾin, which is the seat of the kingdom of Kisrā. Al-Madāʾin lies on both sides of the Tigris, east and west, and the Tigris runs between them. The eastern city is called al-ʿAtīqa (the Ancient), and in it is the old White Palace which no one knows who built it. Adjacent to it is the city where the kings used to reside, and in it is the Īwān and it is known as Asbānīr. As for the western city, it is called Bahurasīr. Alexander had built Alexandria in the west, Samarqand and the city of al-Ṣughd in Upper Khurāsān, Marw and Herāt in Lower Khurāsān, and he traveled through the earth but did not choose any dwelling other than al-Madāʾin, so he settled there. He built in it a great city and made around it a wall whose trace remains to this day; this is the city called al-Rūmiyya on the eastern side of the Tigris. Alexander stayed there and died, and was carried from there to Alexandria because of his mother. All the kings chose al-Madāʾin; it was named al-Madāʾin (the Cities) because of the many kings of the Kisrās who built in it. The one who built the Īwān was Shābūr b. Hurmuz, known as Dhū al-Aktāf, and his reign lasted seventy-two years. Saʿd's arrival there was in Dhū al-Ḥijja of the year fifteen, and the year sixteen began while he was encamped near it, and he had sent out raiding parties and cavalry in every direction. ʿUmar b. al-Khaṭṭāb commanded Saʿd b. Abī Waqqāṣ to march to al-Madāʾin. The scholars of the sīra said: ʿUmar b. al-Khaṭṭāb ؓ commanded Saʿd b. Abī Waqqāṣ after al-Qādisiyya to march to al-Madāʾin, and he enjoined him to leave the women and children at al-ʿAtīq and to put with them some of the troops to guard them, and to allot to those troops a share of the booty as long as they guarded the families of the Muslims. Saʿd stayed after the conquest for two months at al-Qādisiyya, then departed after finishing its affairs with a few days remaining of Shawwāl. A group of his companions encountered gatherings of Persians on the day of Burs, and they defeated them back to Bābil, then caught up with them and killed some of them. Saʿd stayed at Bābil for some days, then came to Kūthā and reached the place where Ibrāhīm ﷺ was imprisoned. Saʿd sent ahead Zuhra b. al-Ḥawiyya to Bahurasīr, and Shīrzād met him at Sābāṭ with a peace agreement and payment of the jizya, so he sent him to Saʿd and he ratified it. Saʿd arrived with the troops at a place called Muẓlim Sābāṭ, and there they found many squadrons of Kisrā's troops called Būrān, who swore every day: "The kingdom of Persia will not cease as long as we live." With them was a large lion of Kisrā's called al-Muqarraṭ, which they had set in the path of the Muslims. Saʿd's nephew, Hāshim b. ʿUtba, advanced against it and killed the lion while the people watched, and that day his sword was named al-Matīn. That day Saʿd kissed Hāshim's head and Hāshim kissed Saʿd's foot. Hāshim charged the Persians and removed them from their positions and defeated them while reciting His words, Exalted be He: "Did you not swear before that you would never cease?" [Ibrāhīm: 44]. The non-Arabs fortified themselves in Bahurasīr and resisted Saʿd most stubbornly. Saʿd had sent Salmān al-Fārisī to them, and he called them to God, Mighty and Majestic, or the jizya, or fighting, but they refused except fighting and disobedience. They set up mangonels and siege engines, and Saʿd ordered mangonels to be made, so twenty mangonels were made and set up against Bahurasīr, and the siege intensified. They besieged them for two months until they ate dogs and cats. Sometimes the non-Arabs would come out walking on the raised causeways overlooking the Tigris to fight the Muslims, but they could not withstand them. [Then one day they stripped for battle, and the Muslims fought them, and they did not hold firm against them.] So they descended. An arrow struck Zuhayr b. al-Ḥayāt, and Zuhra said: "Remove it," but he said: "Leave me, for my life is still with me as long as it is in me; perhaps I may inflict on them a thrust or a blow or a step." He advanced toward the enemy and struck Shahrabarāz with his sword and killed him, then they surrounded him and he was killed. All this while their king was fortified in a city. He sent a messenger to the Muslims saying to them: "The king says to you: Will you make peace on the condition that we have what is on our side of the Tigris and our mountain, and you have what is on your side of the Tigris up to your mountain? Are you not satisfied? May God not fill your bellies." Al-Aswad b. Quṭba spoke to him with some words, and he turned away. He was asked: "What did you say to him?" He said: "By God, I do not know; they were just words that flowed on my tongue." A man from the people came out seeking protection, so they granted him protection. He said: "By God, no one remains in the city, so what prevents you?" The men scaled the walls and asked him: "Why did they flee?" He said: "The king sent to offer you peace, but you answered him that there would be no peace between us and you until we eat from the honey of Afarīdhīn with the citrons of Kūthā." When Saʿd and the Muslims entered Bahurasīr—the nearer city—they sought boats to cross to the farther city, which is al-Madāʾin, but they could not find any, and they found that the people had gathered the boats. The White (Palace) appeared to the Muslims, and they said the takbīr and said: "This is the White Palace of Kisrā; this is what God and His Messenger promised." They stayed at Bahurasīr for some days in Ṣafar. Then some non-Arabs came and showed them a ford, and Saʿd hesitated about that. Then the tide suddenly came upon them, and he had a dream that the Muslims' horses had plunged in and crossed. He said to the people: "I have resolved to cross this sea to them." They said: "May God resolve for us and for you upon right guidance, so do it." One of the non-Arabs came and said to Saʿd: "If you stay three days, Yazdajird will go away with everything from al-Madāʾin," and this urged him to cross. The crossing to al-Madāʾin Saʿd addressed the Muslims on the bank of the Tigris. He praised God and extolled Him and said: "Your enemy has taken refuge from you with this sea; you cannot reach them with it, while they can reach you whenever they wish and skirmish with you in their boats. There is nothing behind you that you fear being attacked from. I have deemed it right that you hasten to strive against the enemy with your intentions before the world constrains you. Indeed, I have resolved to cross this sea to them." They all said: "May God resolve for us and for you upon right guidance, so do it." Then Saʿd called for volunteers to cross and appointed over them ʿĀṣim b. ʿAmr. They stood at the edge of the Tigris, and ʿĀṣim said: "Who will volunteer with me so that we are the first of the people to enter this sea and protect the fords on the other side?" Sixty of the renowned brave men volunteered for him, while the non-Arabs were standing in rows on the other side. A man from the Muslims advanced while the people hesitated to plunge into the Tigris and said: "Do you fear this little water?" Then he recited His words, Exalted be He: "And no soul can die except by God's permission, a decree with a fixed term" [Āl ʿImrān: 145]. Then he made his horse plunge into it, and the people plunged in. The sixty had divided into two groups: those with male horses and those with female horses. When the Persians saw them floating on the surface of the water, they said: "Dīwānā, dīwānā," meaning "madmen, madmen." Then they said: "By God, you are not fighting humans but rather jinn." Then they sent some of their horsemen into the water to meet the first of the Muslims and prevent them from coming out of the water. ʿĀṣim b. ʿAmr ordered his companions to point their lances at them and aim for the eyes, and they did that to the Persians and gouged out the eyes of their horses. They turned back ahead of the Muslims, unable to control their horses, until they came out of the water. ʿĀṣim and his companions followed them and drove after them until they expelled them from the other side, and they stood at the edge of the Tigris on the other side. The rest of ʿĀṣim's companions from the six hundred descended into the Tigris and forded it until they reached their companions on the other side, and they fought with their companions until they drove the Persians from that side. They called the first detachment the Detachment of Terrors, and its commander was ʿĀṣim b. ʿAmr, and the second detachment the Silent Detachment, and its commander was al-Qaʿqāʿ b. ʿAmr. All this while Saʿd and the Muslims were watching what these horsemen were doing to the Persians, and Saʿd was standing on the bank of the Tigris. Then Saʿd descended with the rest of the army, and that was when they saw the other side fortified by the Muslim horsemen who had reached it. Saʿd had ordered the Muslims when entering the water to say: "We seek help from God and rely on Him; God suffices us, and He is the best disposer of affairs; there is no might and no power except with God, the Most High, the Most Great." Then he made his horse plunge into the Tigris, and the people plunged in; none of them lagged behind. They moved through it as if they were moving on the face of the earth, until they filled what was between the two banks, so that the surface of the water could not be seen because of the horsemen and foot soldiers. The people conversed on the surface of the water just as they conversed on the surface of the earth; that was because of the tranquility, security, and confidence in God's command, His promise, His victory, and His support that they attained, and because their commander Saʿd b. Abī Waqqāṣ was one of the ten who were promised Paradise. The Messenger of God ﷺ died while pleased with him and prayed for him, saying: "O God, answer his supplication and make his arrow hit the mark." What is certain is that Saʿd prayed for his army on that day for safety and victory, and he cast them into this sea; God guided them and preserved them, and not a single man of the Muslims was lost, except for one man called Gharqada al-Bāriqī, whose sorrel mare stumbled. Al-Qaʿqāʿ b. ʿAmr took hold of its bridle and took the man's hand until he righted him on his horse, and he was one of the brave. He said: "Women are unable to give birth to one like al-Qaʿqāʿ b. ʿAmr." Nothing of the Muslims' belongings was lost except a wooden cup belonging to a man called Mālik b. ʿĀmir; its strap was worn, and a wave took it. Its owner called upon God, Mighty and Majestic, and said: "O God, do not make me the only one among them whose property is lost." The wave returned it to the side they were heading for, and the people took it and returned it to its owner intact. When a horse became tired while in the water, God provided for it something like a raised elevation, and it would stand on it and rest. Some of the horses even moved without the water reaching their girths. It was a momentous day, a dreadful affair, a great matter, a dazzling miracle, and a miracle of the Messenger of God ﷺ that God created for his companions; the like of it had not been seen in those lands, nor in any place, except for the earlier case of al-ʿAlāʾ b. al-Ḥaḍramī, but this was greater and more magnificent, for this army was many times larger than that. They said: The one who rode alongside Saʿd b. Abī Waqqāṣ in the water was Salmān al-Fārisī, and Saʿd kept saying: "God suffices us, and He is the best disposer of affairs. By God, God will surely help His friend, and God will surely make His religion prevail, and God will surely defeat His enemy, unless there is in the army wrongdoing or sins that outweigh the good deeds." Salmān said to him: "Islam is new; by God, the seas have been subdued for them just as the land was subdued for them. By Him in whose hand is Salmān's soul, they will come out of it in droves just as they entered in droves." They came out of it as Salmān said; none of them drowned, and they lost nothing. When the enemy saw that, they fled without turning back to anything, and they kept saying: "You are fighting jinn, not humans," and they left most of their wealth. In the treasuries there were three million, and they took half of that and fled and left [the rest, and they took out of the goods what they could carry, and they left] of garments, goods, vessels, and what they had prepared for the siege of cattle, sheep, and food, an amount whose value cannot be counted. Yazdajird had sent his family to Ḥulwān, and he joined his family. The Muslims entered al-Madāʾin while there was no one in it except that in the White Palace there were people who had fortified themselves in it. The Muslims offered them Islam, the jizya, or death, and they chose the jizya. Saʿd encamped in the White Palace and made the Īwān a place of prayer. He began to recite: "How many gardens and springs and fields and noble stations and comforts in which they used to delight did they leave behind? Thus it was, and We made another people inherit them." He completed the prayer, then entered it because he intended to reside there, and he prayed the Friday prayer, and it was the first Friday prayer held in Iraq, the Friday prayer of al-Madāʾin. It is reported from Jābir b. Samura that the Prophet ﷺ said: "A band of Muslims will surely open the treasure of Kisrā which is in the White Palace." He said: "I and my father were among them, and we obtained two thousand dirhams from that." And from Ayyūb b. Ṭahmān: he saw ʿAlī b. Abī Ṭālib ؓ when he entered the Īwān at al-Madāʾin; he ordered the statues in the qibla to have their heads cut off, then he prayed in it. It is said that when the Muslims marched behind them, a Muslim man caught up with a Persian who was protecting his companions, and he struck his horse so that he would get ahead of the Muslim, but the horse balked and he wanted to flee, but it hesitated, and the Muslim caught up with him and killed him and took his spoils. Another Muslim man caught up with a group of Persians who were blaming each other, and they had set up a ball for one of them, and he was throwing it without missing. They turned back, and the Muslim met them. That Persian advanced and threw at him from a closer distance than the ball, but he did not hit him, and the Muslim reached him and killed him, and his companions fled. What was collected from the spoils of the people of al-Madāʾin and its distribution The scholars of the sīra said: Saʿd distributed the fayʾ after taking the fifth, and the share of a horseman came to twelve thousand. He distributed the houses of al-Madāʾin among the people, and he sent for the families and they settled them there. They stayed at al-Madāʾin until they finished with Jalūlāʾ, Ḥulwān, Takrīt, and al-Mawṣil, then they moved to al-Kūfa afterwards. Saʿd sent Zuhra with a group in pursuit of the people, and ordered him to reach the bridge of al-Nahrawān. They reached there and then returned, while the polytheists went on toward Ḥulwān. It is related from Ibn al-Rufayl, from his father al-Rufayl, who said: Zuhrah went out following them until he reached the bridge of al-Nahrawān while they were upon it. They crowded upon it, and a mule fell into the water, so they attacked one another over it. Zuhrah said: I swear by Allah that this mule has some matter of importance; otherwise the people would not have attacked one another over it, nor endured the swords in this narrow position [except for something after they had intended to abandon it]. And behold, what was on it was the ornament of Kisrā and his garments and his beads and his sash, and his coat of mail in which were jewels, in which he used to sit for ostentation. Zuhrah dismounted that day until when he had displaced them, he ordered his companions concerning the mule, and they carried it and brought it out, then they came with what was on it and returned it to the treasuries, not knowing what was on it. It is related from Ḥabīb b. Ṣuhbān, who said: We entered al-Madāʾin and came upon Turkish domes filled with baskets sealed with lead. We thought they were nothing but food, but they were vessels of gold and silver, and they were later distributed among the people. [Ḥabīb] said: I saw a man going around saying: Who has a white one for a yellow one? And we came upon much camphor, and we thought it was nothing but salt, so we began to knead with it until we found its bitterness in the bread. It is related from ʿIṣmah b. al-Ḥārith al-Ḍabbī, who said: I went out among those who went out seeking, and behold, a donkey accompanied by another donkey. When he saw me, he urged it on until he caught up with another ahead of him, and they both urged their donkeys on, and they came to a stream whose bridge had been broken. I came to them and killed one of them, and the other escaped. Then I returned to the two donkeys and brought them to the keeper of the treasuries. He looked at what was on them, and behold, on one of them were two boxes. In one of them was a horse of gold saddled with a saddle of silver, on its bit and breast-strap were rubies and emeralds strung on silver, and a bridle likewise, and a rider of silver crowned with jewels. And in the other was a she-camel of silver upon which was a covering of gold and a girth of gold, and it had a rein of gold, all of it strung with rubies, and upon it was a man of gold crowned with jewels. Kisrā used to place them on the pillar of the crown. It is related from Abū ʿUbaydah al-ʿAnbarī, who said: When the Muslims descended upon al-Madāʾin and gathered the treasuries, a man came forward with a casket he had, and he handed it to the keeper of the treasuries. Those with him said: We have never seen anything like this; what we have does not equal it or come near it. They said to him: Did you take anything from it? He said: By Allah, were it not for Allah, I would not have brought it to you. So they knew the man had some matter of importance, and they said: Who are you? He said: By Allah, I will not tell you so that you praise me, nor others so that they commend me, but I praise Allah and am content with His reward. So they sent a man after him until he came to his companions, and he asked about him, and behold, he was ʿĀmir b. ʿAbd Qays. It is related from Jābir b. ʿAbd Allāh, who said: By Allah, besides whom there is no god, we were not informed of anyone among the people of al-Qādisiyyah that he desired this world along with the Hereafter. We had suspected three persons, but we did not see anything like the integrity and asceticism we encountered from them: Ṭulayḥah b. Khuwaylid, ʿAmr b. Maʿdīkarib, and Qays b. al-Makshūḥ. It is related from Mukhallad b. Qays al-ʿIjlī, from his father, who said: When the sword of Kisrā and his belt were brought to ʿUmar b. al-Khaṭṭāb ؓ, he said: Indeed, a people who delivered this are possessors of trustworthiness. ʿAlī ؓ said: You were abstinent, so the subjects became abstinent. [He said: Sayf related to us], from Muḥammad, Ṭalḥah, Ziyād, and al-Muhallab, who said: Saʿd gathered the fifth, and included in it everything with which he wished ʿUmar to be impressed, of the garments of Kisrā and his ornaments and his sword and the like of that, and it remained over after the division among the people. It is related from ʿAbd al-Malik b. ʿUmayr, who said: The Muslims obtained on the day of al-Madāʾin the bahār of Kisrā, which they used to prepare for winter when the fragrant plants were gone. When they wanted to drink, they would drink upon it, and it was as if they were in gardens. It was a single carpet sixty cubits by sixty, its ground gilded, its embroidery with gems, inlaid with jewels, its leaves of silk, and its water of gold. The Arabs used to call it al-Qaṭf. When Saʿd divided among them, it remained over from them and its division was not agreed upon, so Saʿd gathered the Muslims and said: Allah, exalted is He, has filled your hands, and the division of this carpet has become difficult, and no one is able to buy it. I think you should willingly give it up to the Commander of the Faithful so that he may place it wherever he wills. They did so. When it was brought to ʿUmar in al-Madīnah, he gathered the people and consulted them about the carpet. Among them were those who advised him to keep it, others who delegated the matter to him, and others who spoke gently. Then ʿAlī ؓ stood and said: Why do you turn your knowledge into ignorance and your certainty into doubt? Indeed, you have nothing of this world except what you give and make effective, or what you wear and wear out, or what you eat and consume. He said: You have spoken the truth to me. So he cut it up and distributed it among the people. A piece of it fell to ʿAlī ؓ, and he sold it for twenty thousand, though it was not among the best of those pieces. It is related from al-Qāsim b. Sahl al-Nawshajānī: The curtain of the gate of the īwān was torn by the Muslims when they conquered al-Madāʾin, and they extracted from it one million mithqāls of gold. The mithqāl was sold for ten dirhams, so it reached ten million dirhams. [He said]: Abū Bakr b. ʿAyyāsh said: When ʿAlī b. Abī Ṭālib went out to Ṣiffīn, he passed by ruins, and a man among his companions recited: The winds blew over the place of their abodes, as if they had been upon an appointed time. And when bliss and all that diverts, One day turns to decay and depletion. ʿAlī ؓ said: Do not say it like that, but say [as Allah, mighty and glorious is He, said]: How many gardens and springs did they leave behind, [and crops and a noble station, and comfort in which they used to delight; thus it was, and We caused another people to inherit it]. Indeed, these [people] were inheritors, and they became inherited. Indeed, these [people] deemed the forbidden lawful, so punishments befell them. [So do not deem the forbidden lawful, lest punishments befall you.] It is related from al-Sāʾib b. al-Aqraʿ: He was sitting in the īwān of Kisrā, and he looked at a statue pointing with its finger to a place. He said: It occurred to me that it was pointing to a treasure. He said: So I dug that place and extracted a great treasure. I wrote to ʿUmar informing him, and he wrote: This is something which Allah granted as booty to him rather than to the Muslims. He said: Then ʿUmar wrote to him: You are a commander among the commanders of the Muslims, so divide it among the Muslims. It is related from Aḥmad b. Ismāʿīl, who said: When the caliphate passed to al-Manṣūr, he considered demolishing [the īwān of al-Madāʾin], and he consulted a group of his companions, all of whom advised him as he had considered. With him was a scribe from the Persians, and he consulted him about that. He said to him: O Commander of the Faithful, do you know that the Messenger of Allah ﷺ came out from that village, and he had in it a dwelling like this one, and his companions had chambers like these. The companions of that messenger went forth, despite their weakness, against the owner of this īwān, despite his might and the difficulty of his affair, and they defeated him and took it from his hand by force, then killed him. Then a comer from the farthest parts of the earth will come and look at that city and at this īwān, [and will know that its owner subdued the owner of this īwān], and he will not doubt that it was by Allah's command, and that He is the one who supported him and was with him and his companions. In leaving it there is glory for you. But al-Manṣūr suspected him and accused him because of his kinship with the people. Then he sent to demolish the īwān, and a small part of it was demolished. Then it was written to him: We are spending more on its demolition than we recover from it; this is loss of wealth and its waste. So he summoned the scribe and consulted him about what was written to him. He said: I had advised something which you did not accept from me. As for now, I am too proud for you that those people should build a structure which you are unable to demolish. The right course is to let it reach the water. Al-Manṣūr reflected and knew that he had spoken the truth, for its demolition was wasting wealth, so he ordered that they refrain from it. ʿUmar b. al-Khaṭṭāb giving Surāqah b. Mālik the garments and bracelets of Kisrā Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said in "Dalāʾil al-Nubuwwah" that the fur garment of Kisrā was brought to ʿUmar b. al-Khaṭṭāb and placed before him while Surāqah b. Mālik b. Juʿshum was among the people. He said: He threw to him the two bracelets of Kisrā b. Hurmuz, and he placed them on his arms, and they reached his shoulders. When he saw them on the arms of Surāqah, he said: Praise be to Allah, the bracelets of Kisrā b. Hurmuz are on the arms of Surāqah b. Mālik b. Juʿshum, a Bedouin of Banū Mudlij. Then he related from al-Shāfiʿī that he said: He made Surāqah wear them because the Messenger of Allah, ﷺ, said to Surāqah, when he looked at his forearms: It is as if I see you wearing the bracelets of Kisrā. It is related from al-Qāsim b. Muḥammad b. Abī Bakr, who said: Saʿd b. Abī Waqqāṣ sent to ʿUmar, during the days of al-Qādisiyyah, the outer garment of Kisrā and his sword and his belt and his two bracelets and his trousers and his shirt and his crown and his two shoes. He said: ʿUmar looked at the faces of the people, and the largest in body and most imposing in stature among them was Surāqah b. Mālik b. Juʿshum. He said: O Surāq, stand and put them on. Surāqah said: I desired them, so I stood and put them on. He said: Turn your back. So I turned my back. Then he said: Come forward. So I came forward. Then he said: Excellent, excellent! A little Bedouin of Banū Mudlij, upon him is the outer garment of Kisrā and his trousers and his sword and his belt and his crown and his shoes. Many a day, O Surāqah b. Mālik, if this of the possessions of Kisrā and the family of Kisrā were upon you, it would be an honor for you and your people. Take them off. So I took them off. Then he said: O Allah, You withheld this from Your Messenger and Your Prophet, though he was dearer to You than I and more honored with You than I. And You withheld it from Abū Bakr, though he was dearer to You than I and more honored with You than I. And You gave it to me, so I seek refuge with You that You should have given it to me to beguile me. Then he wept until those with him took pity on him. Then he said to ʿAbd al-Raḥmān b. ʿAwf: I adjure you by Allah to sell it and distribute it before evening. Sayf b. ʿUmar al-Tamīmī mentioned that when ʿUmar came into possession of those garments and jewels, the sword of Kisrā was brought to him, along with a number of swords, among them the sword of al-Nuʿmān b. al-Mundhir, Kisrā's deputy over al-Ḥīrah. And ʿUmar said: Praise be to Allah who made the sword of Kisrā among what harms him and does not benefit him. Then he said: Indeed, a people who delivered this are possessors of trustworthiness. Then he said: Kisrā did no more than occupy himself with what he was given away from his Hereafter, and he gathered for the husband of his wife or the husband of his daughter, and he did not send ahead for himself. Had he sent ahead for himself and placed the surplus in its proper places, it would have accrued to him. Poetry about the conquest of al-Madāʾin One of the Muslims, Abū Bujayd Nāfiʿ b. al-Aswad, said about that: We inclined upon al-Madāʾin with cavalry, Whose sea was like their land, vast and wide. We scattered the treasures of the man Kisrā, On the day they turned away and he slipped from us, choking.

96. Tarikh (al-Tabari) 1893No grade recorded

    وَقْعَةُ جَلُولَاءَ   لَمَّا سَارَ كِسْرَى وَهُوَ يَزْدَجِرْدُ بْنُ شَهْرِيَارَ مِنَ الْمَدَائِنِ هَارِبًا إِلَى حُلْوَانَ شَرَعَ فِي أَثْنَاءِ الطَّرِيقِ فِي جَمْعِ رِجَالٍ وَأَعْوَانٍ وَجُنُودٍ، مِنَ الْبُلْدَانِ الَّتِي هُنَاكَ، فَاجْتَمَعَ إِلَيْهِ خَلْقٌ كَثِيرٌ، وَجَمٌّ غَفِيرٌ مِنَ الْفُرْسِ، وَأَمَّرَ عَلَى الْجَمِيعِ مِهْرَانَ، وَسَارَ كِسْرَى إِلَى حُلْوَانَ، وَأَقَامَ الْجَمْعُ الَّذِي جَمَعَهُ بَيْنَهُ وَبَيْنَ الْمُسْلِمِينَ فِي جَلُولَاءَ، وَاحْتَفَرُوا خَنْدَقًا عَظِيمًا حَوْلَهَا، وَأَقَامُوا بِهَا فِي الْعَدَدِ وَالْعُدَدِ وَآلَاتِ الْحِصَارِ، فَكَتَبَ سَعْدٌ إِلَى عُمَرَ يُخْبِرُهُ بِذَلِكَ، فَكَتَبَ إِلَيْهِ عُمَرُ، أَنْ يُقِيمَ هُوَ بِالْمَدَائِنِ، وَيَبْعَثَ ابْنَ أَخِيهِ هَاشِمَ بْنَ عُتْبَةَ أَمِيرًا عَلَى الْجَيْشِ الَّذِي يَبْعَثُهُ إِلَى كِسْرَى، وَيَكُونَ عَلَى الْمُقَدِّمَةِ الْقَعْقَاعُ بْنُ عَمْرٍو، وَعَلَى الْمَيْمَنَةِ سِعْرُ بْنُ مَالِكٍ، وَعَلَى الْمَيْسَرَةِ أَخُوهُ عُمَرُ بْنُ مَالِكٍ، وَعَلَى السَّاقَةِ عَمْرُو بْنُ مُرَّةَ الْجُهَنِيُّ. فَفَعَلَ سَعْدٌ ذَلِكَ، وَبَعَثَ مَعَ ابْنِ أَخِيهِ جَيْشًا كَثِيفًا يُقَارِبُ اثْنَيْ عَشَرَ الْفًا، مِنْ سَادَاتِ الْمُسْلِمِينَ وَوُجُوهِ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَرُءُوسِ الْعَرَبِ. وَذَلِكَ فِي صَفَرٍ سنة ست عشرة بَعْدَ فَرَاغِهِمْ مِنْ أَمْرِ الْمَدَائِنِ فَسَارَ مِنَ الْمَدَائِنِ فَمَرَّ بِبَابِلَ مَهْرُوذَ، فَصَالَحَهُ دِهْقَانُهَا عَلَى أَنْ يَفْرِشَ لَهُ جَرِيبَ الْأَرْضِ دَرَاهِمَ فَفَعَلَ وَصَالَحَهُ، ثُمَّ مَضَى فَسَارُوا حَتَّى انْتَهَوْا إِلَى الْمَجُوسِ وَهُمْ بِجَلُولَاءَ قَدْ خَنْدَقُوا عَلَيْهِمْ. حصار المسلمين للفرس بجلولاء فَحَاصَرَهُمْ هَاشِمُ بْنُ عُتْبَةَ، وَكَانُوا يَخْرُجُونَ مِنْ بَلَدِهِمْ لِلْقِتَالِ فِي كُلِّ وَقْتٍ، فَيُقَاتِلُونَ قِتَالًا لَمْ يُسْمَعْ بِمِثْلِهِ. وَجَعَلَ كِسْرَى يَبْعَثُ إِلَيْهِمُ الْأَمْدَادَ، وَكَذَلِكَ سَعْدٌ يَبْعَثُ الْمَدَدَ إِلَى ابْنِ أَخِيهِ، مَرَّةً بَعْدَ أُخْرَى. وَحَمِيَ الْقِتَالُ، وَاشْتَدَّ النِّزَالُ، وَاضْطَرَمَتْ نَارُ الْحَرْبِ، وَقَامَ فِي النَّاسِ هَاشِمٌ فَخَطَبَهُمْ غَيْرَ مَرَّةٍ، فَحَرَّضَهُمْ عَلَى الْقِتَالِ، وَالتَّوَكُّلِ عَلَى اللَّهِ. وَقَدْ تَعَاقَدَتِ الْفُرْسُ وَتَعَاهَدَتْ، وَحَلَفُوا بِالنَّارِ أَنْ لَا يَفِرُّوا أَبَدًا حَتَّى يُفْنُوا الْعَرَبَ. فَلَمَّا كَانَ الْمَوْقِفُ الْأَخِيرُ، وَهُوَ يَوْمُ الْفَيْصَلِ وَالْفُرْقَانِ، تَوَاقَفُوا مِنْ أَوَّلِ النَّهَارِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا لَمْ يُعْهَدْ مِثْلُهُ، حَتَّى فَنِيَ النُّشَّابُ مِنَ الطَّرَفَيْنِ، وَتَقَصَّفَتِ الرِّمَاحُ مِنْ هَؤُلَاءِ وَمِنْ هَؤُلَاءِ، وَصَارُوا إِلَى السُّيُوفِ وَالطَّبَرْزِينَاتِ، وَحَانَتْ صَلَاةُ الظُّهْرِ فَصَلَّى الْمُسْلِمُونَ إِيمَاءً، وَذَهَبَتْ فِرْقَةُ الْمَجُوسِ وَجَاءَتْ مَكَانَهَا أُخْرَى، فَقَامَ الْقَعْقَاعُ بْنُ عَمْرٍو فِي الْمُسْلِمِينَ فَقَالَ: أَهَالَكُمْ مَا رَأَيْتُمْ أَيُّهَا الْمُسْلِمُونَ ؟ قَالُوا: نَعَمْ إِنَّا كَالُّونَ وَهُمْ مُرِيحُونَ. فَقَالَ: بَلْ إِنَّا حَامِلُونَ عَلَيْهِمْ، وَمُجِدُّونَ فِي طَلَبِهِمْ حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا، فَاحْمِلُوا عَلَيْهِمْ حَمْلَةَ رَجُلٍ وَاحِدٍ حَتَّى نُخَالِطَهُمْ. فَحَمَلَ وَحَمَلَ النَّاسُ، فَأَمَّا الْقَعْقَاعُ فَإِنَّهُ صَمَّمَ الْحَمَلَةَ فِي جَمَاعَةٍ مِنَ الْفُرْسَانِ وَالْأَبْطَالِ وَالشُّجْعَانِ، حَتَّى انْتَهَى إِلَى بَابِ الْخَنْدَقِ، وَأَقْبَلَ اللَّيْلُ بِظَلَامِهِ، وَجَالَتْ بَقِيَّةُ الْأَبْطَالِ بِمَنْ مَعَهُمْ فِي النَّاسِ، وَجَعَلُوا يَأْخُذُونَ فِي التَّحَاجُزِ مِنْ أَجْلِ إِقْبَالِ اللَّيْلِ، وَفِي الْأَبْطَالِ يَوْمَئِذٍ طُلَيْحَةُ الْأَسَدِيُّ، وَعَمْرُو بْنُ مَعْدِيكَرِبَ، وَقَيْسُ بْنُ مَكْشُوحٍ، وَحُجْرُ بْنُ عَدِيٍّ، وَلَمْ يَعْلَمُوا بِمَا صَنَعَهُ الْقَعْقَاعُ فِي ظُلْمَةِ اللَّيْلِ، وَلَمْ يَشْعُرُوا بِذَلِكَ، لَوْلَا مُنَادِيهِ يُنَادِي: أَيْنَ أَيُّهَا الْمُسْلِمُونَ ! هَذَا أَمِيرُكُمْ عَلَى بَابِ خَنْدَقِهِمْ. فَلَمَّا سَمِعَ ذَلِكَ الْمَجُوسُ فَرُّوا، وَحَمَلَ الْمُسْلِمُونَ نَحْوَ الْقَعْقَاعِ بْنِ عَمْرٍو، فَإِذَا هُوَ عَلَى بَابِ الْخَنْدَقِ قَدْ مَلَكَهُ عَلَيْهِمْ، وَهَرَبَتِ الْفُرْسُ كُلَّ مَهْرَبٍ، وَأَخَذَهُمُ الْمُسْلِمُونَ مِنْ كُلِّ وَجْهٍ، وَقَعَدُوا لَهُمْ كُلَّ مَرْصَدٍ، فَقُتِلَ مِنْهُمْ فِي ذَلِكَ الْمَوْقِفِ مِائَةُ أَلْفٍ، حَتَّى جَلَّلُوا وَجْهَ الْأَرْضِ بِالْقَتْلَى، فَلِذَلِكَ سُمِّيَتْ جَلُولَاءَ. وَغَنِمُوا مِنَ الْأَمْوَالِ وَالسِّلَاحِ وَالذَّهَبِ وَالْفِضَّةِ قَرِيبًا مِمَّا غَنِمُوا مِنَ الْمَدَائِنِ قَبْلَهَا تتبع المسلمين للفارين من الفرس وَبَعَثَ هَاشِمُ بْنُ عُتْبَةَ الْقَعْقَاعَ بْنَ عَمْرٍو فِي إِثْرِ مَنِ انْهَزَمَ مِنْهُمْ وَرَاءَ كِسْرَى، فَسَاقَ خَلْفَهُمْ حَتَّى أَدْرَكَ مِهْرَانَ مُنْهَزِمًا، فَقَتَلَهُ الْقَعْقَاعُ بْنُ عَمْرٍو، وَأَفْلَتَهُمُ الْفَيْرُزَانُ فَاسْتَمَرَّ مُنْهَزِمًا، وَأَسَرَ سَبَايَا كَثِيرَةً بَعَثَ بِهَا إِلَى هَاشِمِ بْنِ عُتْبَةَ، وَغَنِمُوا دَوَابَّ كَثِيرَةً جِدًّا. ثُمَّ بَعَثَ هَاشِمٌ بِالْغَنَائِمِ وَالْأَمْوَالِ إِلَى عَمِّهِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، فَنَفَلَ سَعْدٌ ذَوِي النَّجْدَةِ، ثُمَّ أَمَرَ بِقَسْمِ ذَلِكَ عَلَى الْغَانِمِينَ. غنائم جلولاء وتوزيعها قَالَ الشَّعْبِيُّ: كَانَ الْمَالُ الْمُتَحَصَّلُ مِنْ وَقْعَةِ جَلُولَاءَ ثَلَاثِينَ أَلْفَ أَلْفٍ، وَكَانَ خُمُسُهُ سِتَّةَ آلَافِ أَلْفٍ. وَقَالَ غَيْرُهُ: كَانَ الَّذِي أَصَابَ كُلُّ فَارِسٍ يَوْمَ جَلُولَاءَ نَظِيرَ مَا حَصَلَ لَهُ يَوْمَ الْمَدَائِنِ. يَعْنِي اثْنَيْ عَشَرَ أَلْفًا لِكُلِّ فَارِسٍ. وَقِيلَ: أَصَابَ كُلُّ فَارِسٍ تِسْعَةَ آلَافٍ وَتِسْعَ دَوَابٍّ. وَكَانَ الَّذِي وَلِيَ قَسْمَ ذَلِكَ بَيْنَ الْمُسْلِمِينَ وَتَحْصِيلَهُ سَلْمَانُ بْنُ رَبِيعَةَ، ؓ. ثُمَّ بَعَثَ سَعْدٌ بِالْأَخْمَاسِ مِنَ الْمَالِ وَالرَّقِيقِ وَالدَّوَابِّ مَعَ زِيَادِ بْنِ أَبِي سُفْيَانَ، وَقُضَاعِيِّ بْنِ عَمْرٍو، وَأَبِي مُفَزِّرٍ الْأَسْوَدِ. فَلَمَّا قَدِمُوا عَلَى عُمَرَ سَأَلَ عُمَرُ زِيَادَ بْنَ أَبِي سُفْيَانَ عَنْ كَيْفِيَّةِ الْوَقْعَةِ، فَذَكَرَهَا لَهُ، وَكَانَ زِيَادٌ فَصِيحًا، فَأَعْجَبَ إِيرَادُهُ لَهَا عُمَرَ بْنَ الْخَطَّابِ، ؓ، وَأَحَبَّ أَنْ يَسْمَعَ الْمُسْلِمُونَ مِنْهُ ذَلِكَ، فَقَالَ لَهُ: أَتَسْتَطِيعُ أَنْ تَخْطُبَ النَّاسَ بِمَا أَخْبَرْتَنِي بِهِ ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ لَيْسَ أَحَدٌ عَلَى وَجْهِ الْأَرْضِ أَهِيبَ عِنْدِي مِنْكَ، فَكَيْفَ لَا أَقْوَى عَلَى هَذَا مَعَ غَيْرِكَ ؟ فَقَامَ فِي النَّاسِ فَقَصَّ عَلَيْهِمْ خَبَرَ الْوَقْعَةِ، وَكَمْ قَتَلُوا، وَكَمْ غَنِمُوا، بِعِبَارَةٍ عَظِيمَةٍ بَلِيغَةٍ، فَقَالَ عُمَرُ: إِنَّ هَذَا لَهُوَ الْخَطِيبُ الْمِصْقَعُ. يَعْنِي الْفَصِيحَ. فَقَالَ زِيَادٌ: إِنَّ جُنْدَنَا أَطْلَقُوا بِالْفِعَالِ لِسَانَنَا. ثُمَّ حَلَفَ عُمَرُ بْنُ الْخَطَّابِ أَنْ لَا يُجِنَّ هَذَا الْمَالَ الَّذِي جَاءُوا بِهِ سَقْفٌ حَتَّى يَقْسِمَهُ، فَبَاتَ عَبْدُ اللَّهِ بْنُ أَرْقَمَ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ يَحْرُسَانِهِ فِي الْمَسْجِدِ، فَلَمَّا أَصْبَحَ جَاءَ عُمَرُ فِي النَّاسِ، بَعْدَ مَا صَلَّى الْغَدَاةَ وَطَلَعَتِ الشَّمْسُ، فَأَمَرَ فَكَشَفَ عَنْهُ جَلَابِيبَهُ، فَلَمَّا نَظَرَ إِلَى يَاقُوتِهِ وَزَبَرْجَدِهِ وَذَهَبِهِ الْأَصْفَرِ وَفِضَّتِهِ الْبَيْضَاءِ بَكَى عُمَرُ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: مَا يُبْكِيكَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَوَاللَّهِ إِنَّ هَذَا لِمَوْطِنُ شُكْرٍ. فَقَالَ عُمَرُ: وَاللَّهِ مَا ذَاكَ يُبْكِينِي، وَتَاللَّهَ مَا أَعْطَى اللَّهُ هَذَا قَوْمًا إِلَّا تَحَاسَدُوا وَتَبَاغَضُوا، وَلَا تَحَاسَدُوا إِلَّا أُلْقِيَ بَأْسُهُمْ بَيْنَهُمْ. ثُمَّ قَسَمَهُ كَمَا قَسَمَ أَمْوَالَ الْقَادِسِيَّةِ. وعن جُمَيْعُ بْنُ عُمَيْرٍ اللَّيْثِيُّ، قَالَ: سَمِعْتُ] عَبْدَ اللَّهِ بْنَ عُمَرَ، يَقُولُ: شَهِدْتُ جَلُولَاءَ وَابْتَعْتُ مِنَ الْغَنَائِمِ بِأَرْبَعِينَ أَلْفًا، فَقَدِمْتُ بِهَا إِلَى الْمَدِينَةِ عَلَى عُمَرَ، فَقَالَ: مَا هَذَا؟ فَقُلْتُ: ابْتَعْتُ مِنَ الْغَنَائِمِ بِأَرْبَعِينَ أَلْفًا، فَقَالَ: يَا عَبْدَ اللَّهِ، لَوِ انْطُلِقَ بِي إِلَى النَّاسِ كُنْتَ مُفْتَدِيَّ، قُلْتُ: نَعَمْ بِكُلِّ شَيْءٍ أَمْلِكُ، قَالَ: فَإِنِّي مُخَاصِمٌ وَكَأَنِّي بِكَ بِتَابِعٍ وَالنَّاسُ بِجَلُولَاءَ يَقُولُونَ: هَذَا عَبْدُ اللَّهِ بْنُ عُمَرَ صَاحِبُ رَسُولِ اللَّهِ ﷺ، وَابْنُ أَمِيرُ الْمُؤْمِنِينَ وَأَكْرَمُ أَهْلِهِ عَلَيْهِ، وَأَنْ يُرَخِّصُوا عَلَيْكَ كَذَا وَكَذَا دِرْهَمًا أَحَبُّ إِلَيْهِمْ مِنْ أَنْ يُغْلُوا عَلَيْكَ بِدِرْهَمٍ، وَسَأُعْطِيكَ مِنَ الرِّبْحِ أَفْضَلَ مَا رَبِحَ رَجُلٌ مِنْ قُرَيْشٍ. ثُمَّ أَتَى بَابَ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ، فَقَالَ: يَا بِنْتَ أَبِي عُبَيْدٍ، أَقْسَمْتُ عَلَيْكِ أَنْ تُخْرِجِي مِنْ بَيْتِكِ شَيْئًا أَوْ تَخْرُجِنَّ مِنْهُ، وَإِنْ كَانَ عُنُقَ ظَبْيَةٍ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَكَ ذَلِكَ. ثُمَّ تَرَكَنِي سَبْعَةَ أَيَّامٍ، ثُمَّ دَعَا التُّجَّارَ، ثُمَّ قَالَ: يَا عَبْدَ اللَّهِ بْنَ عُمَرَ، إِنِّي مَسْئُولٌ، قَالَ: فَبَاعَ مِنَ التُّجَّارِ مَتَاعًا بِأَرْبَعِمِائَةِ أَلْفٍ، فَأَعْطَانِي ثَمَانِينَ أَلْفًا، وَأَرْسَلَ ثَلَاثَمِائَةٍ وَعِشْرِينَ أَلْفًا إِلَى سَعْدٍ، فَقَالَ: اقْسِمْ هَذَا الْمَالَ فِي مَنْ شَهِدَ الْوَقْعَةَ، وَإِنْ كَانَ أَحَدُهُمْ مَاتَ فَابْعَثْ نَصِيبَهُ إِلَى وَرَثَتِهِ. وَكَانَ فَتْحُ جَلُولَاءَ فِي ذِي الْقِعْدَةِ سَنَةَ سِتَّ عَشْرَةَ، وَبَيْنَهَا وَبَيْنَ الْمَدَائِنِ تَسْعَةُ أَشْهُرٍ. ثُمَّ دَخَلَتْ سَنَةُ تِسْعَ عَشْرَةَ قَالَ الْوَاقِدِيُّ وَغَيْرُهُ: كَانَ فَتْحُ الْمَدَائِنِ وَجَلُولَاءَ  فِيهَا. وَالْمَشْهُورُ خِلَافُ مَا قَالَ، كَمَا تَقَدَّمَ. شعر هاشم بن عتبة في يوم جلولاء وَقَدْ قَالَ هَاشِمُ بْنُ عُتْبَةَ فِي يَوْمِ جَلُولَاءَ: يَوْمُ جَلُولَاءَ وَيَوْمُ رُسْتُمْ وَيَوْمُ زَحْفِ الْكُوفَةِ الْمُقَدَّمْ     وَيَوْمُ عَرْضِ النَّهْرِ الْمُحَرَّمْ وَأَيَّامٌ خَلَتْ مِنْ شَهْرٍ صُرَّمْ     شَيَّبْنَ أَصْدُغِي فَهُنَّ هُرَّمْ مِثْلُ ثُغَامِ الْبَلَدِ الْمُحَرَّمْ وَقَالَ أَبُو بُجَيْدٍ فِي ذَلِكَ: وَيَوْمُ جَلُولَاءَ الْوَقِيعَةِ أَصْبَحَتْ     كَتَائِبُنَا تَرْدِي بِأُسْدٍ عَوَابِسِ فَضَضْتُ جُمُوعَ الْفُرْسِ ثُمَّ أَنَمْتُهُمْ     فَتَبًّا لِأَجْسَادِ الْمَجُوسِ النَّجَائِسِ وَأَفْلَتَهُنَّ الْفَيْرُزَانُ بِجَرْعَةٍ وَمِهْرَانُ     أَرْدَتْ يَوْمَ حَزِّ الْقَوَانِسِ أَقَامُوا بِدَارٍ لِلْمَنِيَّةِ مَوْعِدُ     وَلِلتُّرْبِ تَحْثُوهَا خَجُوجُ الرَّوَامِسِ

    ✧ The Battle of Jalūlāʾ When Kisrā, who is Yazdajird b. Shahriyār, departed from al-Madāʾin fleeing to Ḥulwān, he began along the way to gather men, supporters, and soldiers from the towns there. A great multitude and a vast throng of the Persians gathered to him, and he appointed Mihrān over all of them. Kisrā went to Ḥulwān, and the force he had gathered took up position between him and the Muslims at Jalūlāʾ. They dug a great trench around it and remained there with numbers, equipment, and siege implements. Saʿd wrote to ʿUmar informing him of that. ʿUmar wrote back to him that he should remain at al-Madāʾin and send his nephew Hāshim b. ʿUtbah as commander of the army he would send against Kisrā, with al-Qaʿqāʿ b. ʿAmr over the vanguard, Siʿr b. Mālik over the right wing, his brother ʿUmar b. Mālik over the left wing, and ʿAmr b. Murrah al-Juhanī over the rear. Saʿd did that and sent with his nephew a dense army of nearly twelve thousand of the leading Muslims, the notables of the Emigrants and the Helpers, and the chiefs of the Arabs. That was in Ṣafar of the year sixteen, after they had finished the affair of al-Madāʾin. He marched from al-Madāʾin and passed by Bābil Mahrūdh. Its dihqān made terms with him on condition that he spread for him a jarīb of land with dirhams, and he did so and made terms with him. Then he went on and they traveled until they came upon the Magians at Jalūlāʾ, who had entrenched themselves against them. The Muslims' siege of the Persians at Jalūlāʾ Hāshim b. ʿUtbah besieged them, and they would come out of their town to fight at every time, fighting a battle the like of which had not been heard. Kisrā kept sending them reinforcements, and Saʿd likewise sent reinforcements to his nephew, time after time. The fighting grew intense, the combat fierce, and the fire of war blazed. Hāshim stood among the people and addressed them more than once, urging them to fight and to trust in God. The Persians had made covenants and pledges and sworn by the fire that they would never flee until they annihilated the Arabs. When the final stand came, which was the day of decision and separation, they faced each other from the beginning of the day and fought a fierce battle the like of which had not been known, until the arrows were spent on both sides, the lances shattered among these and those, and they turned to swords and battle-axes. The time of the noon prayer arrived, and the Muslims prayed by gesture. A group of the Magians withdrew and another took its place. Al-Qaʿqāʿ b. ʿAmr stood among the Muslims and said: "Has what you have seen alarmed you, O Muslims?" They said: "Yes, we are weary and they are rested." He said: "Rather, we are charging them and striving in pursuit of them until God judges between us. So charge them with the charge of a single man until we mingle with them." He charged and the people charged. As for al-Qaʿqāʿ, he pressed the charge with a group of horsemen and heroes and brave men until he reached the gate of the trench. Night came on with its darkness, and the rest of the heroes with those with them moved among the people and began to disengage because of the approach of night. Among the heroes that day were Ṭulayḥah al-Asadī, ʿAmr b. Maʿdīkarib, Qays b. Makshūḥ, and Ḥujr b. ʿAdī. They did not know what al-Qaʿqāʿ had done in the darkness of night, and they would not have been aware of it had not his crier called out: "Where are you, O Muslims! This is your commander at the gate of their trench." When the Magians heard that, they fled, and the Muslims charged toward al-Qaʿqāʿ b. ʿAmr. There he was at the gate of the trench, having seized it from them. The Persians fled in every direction, and the Muslims took them from every side and lay in wait for them at every watchpoint. One hundred thousand of them were killed in that stand, until they covered the face of the earth with the slain. For that reason it was called Jalūlāʾ. They plundered wealth, weapons, gold, and silver close to what they had plundered from al-Madāʾin before it. The Muslims' pursuit of the fleeing Persians Hāshim b. ʿUtbah sent al-Qaʿqāʿ b. ʿAmr after those who had been routed toward Kisrā. He drove after them until he caught up with Mihrān in flight, and al-Qaʿqāʿ b. ʿAmr killed him. Al-Fayrūzān eluded them and continued in flight. He took many captives and sent them to Hāshim b. ʿUtbah, and they plundered a very great number of mounts. Then Hāshim sent the spoils and wealth to his paternal uncle Saʿd b. Abī Waqqāṣ. Saʿd gave extra shares to those of valor, then ordered it distributed among the captors. The spoils of Jalūlāʾ and their distribution Al-Shaʿbī said: The wealth obtained from the battle of Jalūlāʾ was thirty million, and its fifth was six million. Others said: What each horseman received on the day of Jalūlāʾ was the like of what he had obtained on the day of al-Madāʾin, meaning twelve thousand for each horseman. It is said: Each horseman received nine thousand and nine mounts. The one who undertook its distribution among the Muslims and its collection was Salmān b. Rabīʿah, ؓ. Then Saʿd sent the fifths of the wealth, slaves, and mounts with Ziyād b. Abī Sufyān, Quḍāʿī b. ʿAmr, and Abū Mufazzir al-Aswad. When they came to ʿUmar, ʿUmar asked Ziyād b. Abī Sufyān about how the battle had gone, and he related it to him. Ziyād was eloquent, and his account of it pleased ʿUmar b. al-Khaṭṭāb, ؓ. He wished the Muslims to hear it from him, so he said to him: "Can you address the people with what you have told me?" He said: "Yes, O Commander of the Faithful. There is no one on the face of the earth more awe-inspiring to me than you, so how should I not be able to do this before others?" He stood among the people and recounted to them the news of the battle, how many they had killed, and how much they had plundered, with a mighty and eloquent expression. ʿUmar said: "This is indeed the sharp-tongued orator," meaning the eloquent one. Ziyād said: "Our troops have loosed our tongue by their deeds." Then ʿUmar b. al-Khaṭṭāb swore that no roof should cover this wealth they had brought until he divided it. ʿAbd Allāh b. Arqam and ʿAbd al-Raḥmān b. ʿAwf spent the night guarding it in the mosque. When morning came, ʿUmar came among the people after the dawn prayer and after the sun had risen. He gave orders, and its coverings were removed. When he looked at its rubies, chrysolites, yellow gold, and white silver, ʿUmar wept. ʿAbd al-Raḥmān said to him: "What makes you weep, O Commander of the Faithful? By God, this is a place of thankfulness." ʿUmar said: "By God, that is not what makes me weep. By God, God has not given this to a people but that they envy one another and hate one another, and they do not envy one another but that their might is cast among themselves." Then he divided it as he had divided the wealth of al-Qādisiyyah. On the authority of Jumayʿ b. ʿUmayr al-Laythī, who said: I heard ʿAbd Allāh b. ʿUmar say: I took part in Jalūlāʾ and purchased from the spoils for forty thousand, and I brought them to Madinah to ʿUmar. He said: "What is this?" I said: "I purchased from the spoils for forty thousand." He said: "O ʿAbd Allāh, if I were led to the people, would you ransom me?" I said: "Yes, with everything I possess." He said: "I am your opponent, and it is as if I see you following while the people at Jalūlāʾ say: 'This is ʿAbd Allāh b. ʿUmar, the companion of the Messenger of God ﷺ and the son of the Commander of the Faithful and the dearest of his family to him.' That they lower the price for you by such and such dirhams is dearer to them than that they raise it by a dirham. I shall give you of the profit the best profit any man of Quraysh has gained." Then he came to the door of Ṣafiyyah bt. Abī ʿUbayd and said: "O daughter of Abī ʿUbayd, I adjure you either to bring out of your house anything, or you shall leave it, even if it be the neck of a gazelle." She said: "O Commander of the Faithful, that is yours to command." Then he left me alone for seven days. Then he summoned the merchants and said: "O ʿAbd Allāh b. ʿUmar, I am accountable." He said: And he sold to the merchants goods for four hundred thousand, and gave me eighty thousand, and sent three hundred and twenty thousand to Saʿd, saying: "Divide this wealth among those who witnessed the battle, and if any of them has died, send his share to his heirs." The conquest of Jalūlāʾ was in Dhū al-Qaʿdah of the year sixteen, and between it and al-Madāʾin were nine months. Then the year nineteen began. Al-Wāqidī and others said: The conquest of al-Madāʾin and Jalūlāʾ was in it. But the well-known view is contrary to what he said, as has been mentioned before. The poetry of Hāshim b. ʿUtbah on the day of Jalūlāʾ Hāshim b. ʿUtbah said on the day of Jalūlāʾ: The day of Jalūlāʾ and the day of Rustam and the day of the advancing host of al-Kūfah And the day of the crossing of the forbidden river And days that passed of a completed month They have whitened my temples, so they are hoary Like the thughām of the forbidden land And Abū Bujayd said of that: On the day of Jalūlāʾ of the battle, our squadrons Came marching with grim-faced lions I broke the hosts of the Persians, then laid them low So destruction to the bodies of the filthy Magians Al-Fayrūzān eluded them by a gulp, and Mihrān Perished on the day of the cutting of the helmets They stayed in a land where death had its appointed time And for the dust that the blowing winds drive upon it

97. Tarikh (al-Tabari) 1894No grade recorded

    فَتْحُ حُلْوَانَ   وَلَمَّا انْقَضَتِ الْوَقْعَةُ، أَقَامَ هَاشِمُ بْنُ عُتْبَةَ بِجَلُولَاءَ عَنْ أَمْرِ عُمَرَ بْنِ الْخَطَّابِ - فِي كِتَابِهِ إِلَى سَعْدٍ وكَانَ عُمَرُ ؓ كَتَبَ إِلَى سَعْدٍ: إِنْ فَتَحَ اللَّهُ عَلَيْكُمْ جَلُولَاءَ فَسَرِّحِ الْقَعْقَاعَ بْنَ عَمْرٍو فِي آثَارِ الْقَوْمِ حَتَّى يَنْزِلَ بِحُلْوَانَ، فَيَكُونَ رِدْءًا لِلْمُسْلِمِينَ، وَيُحْرِزَ اللَّهُ لَكُمْ سَوَادَكُمْ. وَتَقَدَّمَ الْقَعْقَاعُ بْنُ عَمْرٍو إِلَى حُلْوَانَ عَنْ أَمْرِ عُمَرَ لِيَكُونَ رِدْءًا لِلْمُسْلِمِينَ هُنَالِكَ، وَمُرَابِطًا لِكِسْرَى حَيْثُ هَرَبَ. فَسَارَ وَأَدْرَكَ أَمِيرَ الْوَقْعَةِ، وَهُوَ مِهْرَانُ الرَّازِيُّ، فَقَتَلَهُ وَهَرَبَ مِنْهُ الْفَيْرُزَانُ، فَلَمَّا وَصَلَ إِلَى كِسْرَى وَأَخْبَرَهُ بِمَا كَانَ مِنْ أَمْرِ جَلُولَاءَ وَمَا جَرَى عَلَى الْفُرْسِ بَعْدَهُ، وَكَيْفَ قُتِلَ مِنْهُمْ مِائَةُ أَلْفٍ، وَأُدْرِكَ مِهْرَانُ فَقُتِلَ، هَرَبَ عِنْدَ ذَلِكَ كِسْرَى مِنْ حُلْوَانَ إِلَى الرَّيِّ وَلَمَّا سَارَ يَزْدَجِرْدُ عَنْ حُلْوَانَ اسْتَخْلَفَ عَلَيْهَا خَشْرَشْنُومَ، فَلَمَّا وَصَلَ الْقَعْقَاعُ قَصْرَ شِيرِينَ خَرَجَ عَلَيْهِ خَشْرَشْنُومُ وَقَدِمَ إِلَيْهِ الزَّيْنَبِيُّ دِهْقَانُ حُلْوَانَ، فَلَقِيَهُ الْقَعْقَاعُ، فَقَتَلَ الزَّيْنَبِيَّ، وَهَرَبَ خَشْرَشْنُومُ، وَاسْتَوْلَى الْمُسْلِمُونَ عَلَى حُلْوَانَ، وَبَقِيَ الْقَعْقَاعُ بِهَا إِلَى أَنْ تَحَوَّلَ سَعْدٌ إِلَى الْكُوفَةِ، فَلَحِقَهُ الْقَعْقَاعُ، وَاسْتَخْلَفَ عَلَى حُلْوَانَ قُبَاذَ، وَكَانَ أَصْلُهُ خُرَسَانِيًّا. وَكَتَبُوا إِلَى عُمَرَ بِالْفَتْحِ وَبِنُزُولِ الْقَعْقَاعِ حُلْوَانَ، وَاسْتَأْذَنُوهُ فِي اتِّبَاعِهِمْ، فَأَبَى وَقَالَ: لَوَدِدْتُ أَنَّ بَيْنَ السَّوَادِ وَبَيْنَ الْجَبَلِ سَدًّا لَا يَخْلُصُونَ إِلَيْنَا وَلَا نَخْلُصُ إِلَيْهِمْ، حَسْبُنَا مِنَ الرِّيفِ السَّوَادَ، إِنِّي آثَرْتُ سَلَامَةَ الْمُسْلِمِينَ عَلَى الْأَنْفَالِ.

    ✧ THE CONQUEST OF ḤULWĀN When the battle was over, Hāshim b. ʿUtbah stayed at Jalūlāʾ by the order of ʿUmar b. al-Khaṭṭāb, as stated in his letter to Saʿd. ʿUmar ؓ had written to Saʿd: “If Allah grants you victory at Jalūlāʾ, send al-Qaʿqāʿ b. ʿAmr in pursuit of the people until he encamps at Ḥulwān, so that he may be a support for the Muslims, and Allah may secure for you your cultivated lands.” Al-Qaʿqāʿ b. ʿAmr advanced to Ḥulwān by the order of ʿUmar, to be a support for the Muslims there and a garrison against Kisrā wherever he fled. He marched and overtook the commander of the battle, who was Mihrān al-Rāzī, and killed him, while al-Fayruzān fled from him. When he reached Kisrā and informed him of what had happened at Jalūlāʾ and what befell the Persians after it, and how a hundred thousand of them were killed and Mihrān was overtaken and slain, Kisrā then fled from Ḥulwān to al-Rayy. When Yazdajird departed from Ḥulwān, he appointed Khashrashnūm as his successor over it. When al-Qaʿqāʿ reached the palace of Shīrīn, Khashrashnūm came out against him, and al-Zaynabī, the dihqān of Ḥulwān, advanced toward him. Al-Qaʿqāʿ met him and killed al-Zaynabī, while Khashrashnūm fled, and the Muslims took possession of Ḥulwān. Al-Qaʿqāʿ remained there until Saʿd moved to al-Kūfah, when al-Qaʿqāʿ joined him and left Qubādh as his successor over Ḥulwān, whose origin was Khurāsānian. They wrote to ʿUmar announcing the conquest and al-Qaʿqāʿ’s encampment at Ḥulwān, and they sought his permission to pursue them. He refused and said: “I would love that between the cultivated lands and the mountain there were a barrier so that they could not reach us nor we reach them. The cultivated lands are sufficient for us from the countryside. I have preferred the safety of the Muslims over the spoils.”

98. Tarikh (al-Tabari) 1895No grade recorded

    فَتْحُ تَكْرِيتَ وَالْمَوْصِلِ   فِي سنة ست عشرة فِي جُمَادَى. لَمَّا افْتَتَحَ سَعْدٌ الْمَدَائِنَ بَلَغَهُ أَنَّ أَهْلَ الْمَوْصِلِ قَدِ اجْتَمَعُوا بِتَكْرِيتَ عَلَى رَجُلٍ مِنَ الْكَفَرَةِ، يُقَالُ لَهُ: الْأَنْطَاقُ. فَكَتَبَ إِلَى عُمَرَ بِأَمْرِ جَلُولَاءَ وَاجْتِمَاعِ الْفُرْسِ بِهَا، وَبِأَمْرِ أَهْلِ الْمَوْصِلِ فَتَقَدَّمَ مَا ذَكَرْنَاهُ مِنْ كِتَابِ عُمَرَ فِي أَهْلِ جَلُولَاءَ وَمَا كَانَ مِنْ أَمْرِهَا. وَكَتَبَ عُمَرُ فِي قَضِيَّةِ أَهْلِ الْمَوْصِلِ الَّذِينَ قَدِ اجْتَمَعُوا بِتَكْرِيتَ عَلَى الْأَنْطَاقِ أَنْ يُعَيِّنَ جَيْشًا لِحَرْبِهِمْ، وَيُؤَمِّرَ عَلَيْهِ عَبْدَ اللَّهِ بْنَ الْمُعْتَمِّ، وَأَنْ يَجْعَلَ عَلَى مُقَدِّمَتِهِ رِبْعِيَّ بْنَ الْأَفْكَلِ الْعَنَزِيَّ، وَعَلَى الْمَيْمَنَةِ الْحَارِثَ بْنَ حَسَّانَ الذُّهْلِيَّ، وَعَلَى الْمَيْسَرَةِ فُرَاتَ بْنَ حَيَّانَ الْعِجْلِيَّ، وَعَلَى السَّاقَةِ هَانِئَ بْنَ قَيْسٍ، وَعَلَى الْخَيْلِ عَرْفَجَةَ بْنَ هَرْثَمَةَ. فَفَصَلَ عَبْدُ اللَّهِ بْنُ الْمُعْتَمِّ فِي خَمْسَةِ آلَافٍ مِنَ الْمَدَائِنِ فَسَارَ فِي أَرْبَعٍ حَتَّى نَزَلَ بِتَكْرِيتَ عَلَى الْأَنْطَاقِ، وَقَدِ اجْتَمَعَ إِلَيْهِ جَمَاعَةٌ مِنَ الرُّومِ، وَمِنَ الشَّهَارِجَةِ، وَمِنْ نَصَارَى الْعَرَبِ، مِنْ إِيَادٍ وَتَغْلِبَ وَالنَّمِرِ، وَقَدْ خَنْدَقُوا بِتَكْرِيتَ، فَحَاصَرَهُمْ عَبْدُ اللَّهِ بْنُ الْمُعْتَمِّ أَرْبَعِينَ يَوْمًا، وَزَاحَفُوهُ فِي هَذِهِ الْمُدَّةِ أَرْبَعًا وَعِشْرِينَ مَرَّةً، مَا مِنْ مَرَّةٍ إِلَّا وَيَنْتَصِرُ عَلَيْهِمْ، وَيَفُلُّ جُمُوعَهُمْ، فَضَعُفَ جَأْشُهُمْ، وَعَزَمَتِ الرُّومُ عَلَى الذَّهَابِ فِي السُّفُنِ بِأَمْوَالِهِمْ، وَرَاسَلَ عَبْدُ اللَّهِ بْنُ الْمُعْتَمِّ مَنْ هُنَالِكَ مِنَ الْأَعْرَابِ، فَدَعَاهُمْ إِلَى الدُّخُولِ مَعَهُ فِي النُّصْرَةِ عَلَى أَهْلِ الْبَلَدِ، فَجَاءَتِ الْقُصَّادُ إِلَيْهِ عَنْهُمْ بِالْإِجَابَةِ إِلَى ذَلِكَ، فَأَرْسَلَ إِلَيْهِمْ: إِنْ كُنْتُمْ صَادِقِينَ فِيمَا قُلْتُمْ، فَاشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَأَقِرُّوا بِمَا جَاءَ مِنْ عِنْدِ اللَّهِ. فَرَجَعَتِ الْقُصَّادُ إِلَيْهِ بِأَنَّهُمْ قَدْ أَسْلَمُوا، فَبَعَثَ إِلَيْهِمْ: إِنْ كُنْتُمْ صَادِقِينَ، فَإِذَا كَبَّرْنَا وَحَمَلْنَا عَلَى الْبَلَدِ اللَّيْلَةَ، فَأَمْسِكُوا عَلَيْنَا أَبْوَابَ السُّفُنِ، وَامْنَعُوهُمْ أَنْ يَرْكَبُوا فِيهَا، وَاقْتُلُوا مِنْهُمْ مَنْ قَدَرْتُمْ عَلَى قَتْلِهِ. ثُمَّ شَدَّ عَبْدُ اللَّهِ وَأَصْحَابُهُ، وَكَبَّرُوا تَكْبِيرَةَ رَجُلٍ وَاحِدٍ، وَحَمَلُوا عَلَى الْبَلَدِ، فَكَبَّرَتِ الْأَعْرَابُ مِنَ النَّاحِيَةِ الْأُخْرَى، فَحَارَ أَهْلُ الْبَلَدِ، وَأَخَذُوا فِي الْخُرُوجِ مِنَ الْأَبْوَابِ الَّتِي تَلِي دِجْلَةَ، فَتَلَقَّتْهُمْ إِيَادٌ وَالنَّمِرُ وَتَغْلِبُ، فَقَتَلُوهُمْ قَتْلًا ذَرِيعًا، وَجَاءَ عَبْدُ اللَّهِ بْنُ الْمُعْتَمِّ بِأَصْحَابِهِ مِنَ الْأَبْوَابِ الْأُخَرِ، فَقَتَلَ جَمِيعَ أَهْلِ الْبَلَدِ عَنْ بَكْرَةِ أَبِيهِمْ، وَلَمْ يَسْلَمْ إِلَّا مَنْ أَسْلَمِ مِنَ الْأَعْرَابِ مِنْ إِيَادٍ وَتَغْلِبَ وَالنَّمِرِ، وَقَدْ كَانَ عُمَرُ عَهِدَ فِي كِتَابِهِ أَنْ إِذَا نُصِرُوا عَلَى أَهْلِ تَكْرِيتَ أَنْ يَبْعَثُوا رِبْعِيَّ بْنَ الْأَفْكَلِ إِلَى الْحِصْنَيْنِ، وَهِيَ الْمَوْصِلُ سَرِيعًا فَسَارَ إِلَيْهَا - كَمَا أَمَرَ عُمَرُ - وَمَعَهُ سَرِيَّةٌ كَثِيرَةٌ، وَجَمَاعَةٌ مِنَ الْأَبْطَالِ، فَسَارَ إِلَيْهَا حَتَّى فَجَأَهَا قَبْلَ وُصُولِ الْأَخْبَارِ إِلَيْهَا، فَمَا كَانَ إِلَّا أَنْ وَاقَفَهَا حَتَّى أَجَابُوا إِلَى الْمُصَالَحَةِ، فَضُرِبَتْ عَلَيْهِمُ الذِّمَّةُ عَنْ يَدٍ وَهُمْ صَاغِرُونَ. ثُمَّ اقْتُسِمَتِ الْأَمْوَالُ الَّتِي تَحَصَّلَتْ مِنْ تَكْرِيتَ فَبَلَغَ سَهْمُ الْفَارِسِ ثَلَاثَةَ آلَافٍ، وَسَهْمُ الرَّاجِلِ أَلْفَ دِرْهَمٍ. وَبَعَثُوا بِالْأَخْمَاسِ مَعَ فُرَاتِ بْنِ حَيَّانَ، وَبِالْفَتْحِ مَعَ الْحَارِثِ بْنِ حَسَّانَ وَوَلِيَ إِمْرَةَ حَرْبِ الْمَوْصِلِ رِبْعِيُّ بْنُ الْأَفْكَلِ، وَوَلِيَ الْخَرَاجَ بِهَا عَرْفَجَةُ بْنُ هَرْثَمَةَ. وَقِيلَ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ اسْتَعْمَلَ عُتْبَةَ بْنَ فَرْقَدٍ عَلَى قَصْدِ الْمَوْصِلِ، وَفَتْحِهَا سَنَةَ عِشْرِينَ، فَأَتَاهَا فَقَاتَلَهُ أَهْلُ نِيْنَوَى، فَأَخَذَ حِصْنَهَا، وَهُوَ الشَّرْقِيُّ، عَنْوَةً، وَعَبَرَ دِجْلَةَ، فَصَالَحَهُ أَهْلُ الْحِصْنِ الْغَرْبِيِّ، وَهُوَ الْمَوْصِلُ، عَلَى الْجِزْيَةِ، ثُمَّ فَتَحَ الْمَرْجَ وَبَانْهَذْرَا، وَبَاعَذْرَا وَدَاسِنْ وَجَمِيعَ مَعَاقِلِ الْأَكْرَادِ وَقَرْدَى وَبَازَبْدَى وَجَمِيعَ أَعْمَالِ الْمَوْصِلِ فَصَارَتْ لِلْمُسْلِمِينَ. وَقِيلَ: إِنَّ عِيَاضَ بْنَ غَنْمٍ لَمَّا فَتَحَ بَلَدًا، عَلَى مَا نَذْكُرُهُ، أَتَى الْمَوْصِلَ فَفَتَحَ أَحَدَ الْحِصْنَيْنِ وَبَعَثَ عُتْبَةَ بْنَ فَرْقَدٍ إِلَى الْحِصْنِ الْآخَرِ فَفَتَحَهُ عَلَى الْجِزْيَةِ وَالْخَرَاجِ وَاللَّهُ أَعْلَمُ.

    ✧ The Conquest of Takrīt and al-Mawṣil In the year sixteen, in Jumādā. When Saʿd conquered al-Madāʾin, news reached him that the people of al-Mawṣil had gathered at Takrīt under a man of the infidels called al-Anṭāq. He wrote to ʿUmar about the matter of Jalūlāʾ and the gathering of the Persians there, and about the matter of the people of al-Mawṣil. What we have mentioned earlier of ʿUmar's letter concerning the people of Jalūlāʾ and what happened there has preceded. ʿUmar wrote concerning the case of the people of al-Mawṣil who had gathered at Takrīt under al-Anṭāq, that he should appoint an army to fight them, and put over it ʿAbd Allāh b. al-Muʿtamm, and place over its vanguard Ribʿī b. al-Afkal al-ʿAnazī, over the right wing al-Ḥārith b. Ḥassān al-Dhuhlī, over the left wing Furāt b. Ḥayyān al-ʿIjlī, over the rear guard Hāniʾ b. Qays, and over the cavalry ʿArfajah b. Harthamah. So ʿAbd Allāh b. al-Muʿtamm departed with five thousand from al-Madāʾin and marched for four days until he encamped at Takrīt against al-Anṭāq. There had gathered to him a group of the Byzantines, of the Shahārijah, and of the Christian Arabs from Iyād, Taghlib, and al-Namir, and they had dug a trench at Takrīt. ʿAbd Allāh b. al-Muʿtamm besieged them for forty days. They engaged him in battle during this period twenty-four times, and in every one of them he prevailed over them and broke their gatherings. Their courage weakened, and the Byzantines resolved to depart in ships with their wealth. ʿAbd Allāh b. al-Muʿtamm corresponded with the Bedouin who were there, inviting them to join him in support against the people of the town. The messengers came back to him from them with acceptance of that. He sent to them: If you are truthful in what you say, then bear witness that there is no god but God and that Muḥammad is the Messenger of God, and acknowledge what has come from God. The messengers returned to him saying that they had become Muslims. He sent to them: If you are truthful, then when we proclaim the takbīr and attack the town tonight, hold for us the gates of the ships, prevent them from boarding them, and kill of them whomever you are able. Then ʿAbd Allāh and his companions charged, and they proclaimed the takbīr with the takbīr of a single man, and they attacked the town. The Bedouin proclaimed the takbīr from the other direction. The people of the town were bewildered and began to go out through the gates facing the Tigris. Iyād, al-Namir, and Taghlib met them and killed them with a quick killing. ʿAbd Allāh b. al-Muʿtamm came with his companions through the other gates, and he killed all the people of the town to the last one. None escaped except the Bedouin who had become Muslims from Iyād, Taghlib, and al-Namir. ʿUmar had instructed in his letter that when they were victorious over the people of Takrīt, they should send Ribʿī b. al-Afkal quickly to the two fortresses, which is al-Mawṣil. So he marched to it—as ʿUmar commanded—with him a large detachment and a group of champions. He marched to it until he surprised it before the news reached it. It was not but that he confronted it until they agreed to a peace settlement, so the dhimmah was imposed upon them from a hand while they were humbled. Then the spoils that were obtained from Takrīt were divided. The share of a horseman reached three thousand, and the share of a foot soldier one thousand dirhams. They sent the fifths with Furāt b. Ḥayyān, and the news of the conquest with al-Ḥārith b. Ḥassān. The command of the war of al-Mawṣil was undertaken by Ribʿī b. al-Afkal, and the land tax there was undertaken by ʿArfajah b. Harthamah. It is said: ʿUmar b. al-Khaṭṭāb appointed ʿUtbah b. Farqad to aim for al-Mawṣil and conquer it in the year twenty. He went to it, and the people of Nīnawā fought him. He took its fortress, which is the eastern one, by force, and crossed the Tigris, and the people of the western fortress, which is al-Mawṣil, made peace with him for the jizyah. Then he conquered al-Marj, Bānhiḏrā, Bāʿidhrā, Dāsin, all the strongholds of the Kurds, Qardā, Bāzabdā, and all the districts of al-Mawṣil, and they became the Muslims'. It is said: When ʿIyāḍ b. Ghanm conquered a town, as we shall mention, he came to al-Mawṣil and conquered one of the two fortresses, and he sent ʿUtbah b. Farqad to the other fortress, and he conquered it for the jizyah and the land tax. And God knows best.

99. Tarikh (al-Tabari) 1896No grade recorded

    فَتْحُ مَاسَبَذَانَ مِنْ أَرْضِ الْعِرَاقِ   لَمَّا رَجَعَ هَاشِمُ بْنُ عُتْبَةَ مِنْ جَلُولَاءَ إِلَى الْمَدَائِنِ بَلَغَ سَعْدًا أَنَّ آذِينَ بْنَ الْهُرْمُزَانِ قَدْ حَمَلَ طَائِفَةً مِنَ الْفُرْسِ، فَكَتَبَ إِلَى عُمَرَ فِي ذَلِكَ، فَكَتَبَ إِلَيْهِ أَنِ ابْعَثْ جَيْشًا، وَأَمِّرْ عَلَيْهِمْ ضِرَارَ بْنَ الْخَطَّابِ فَخَرَجَ ضِرَارٌ فِي جَيْشٍ مَنَ الْمَدَائِنِ وَعَلَى مُقَدِّمَتِهِ ابْنُ الْهُذَيْلِ الْأَسَدِيُّ، فَتَقَدَّمَ ابْنُ الْهُذَيْلِ بَيْنَ يَدَيِ الْجَيْشِ، فَالْتَقَى مَعَ آذِينَ وَأَصْحَابِهِ قَبْلَ وُصُولِ ضِرَارٍ إِلَيْهِ، فَكَسَرَ ابْنُ الْهُذَيْلِ طَائِفَةَ الْفُرْسِ، وَأُسِرَ آذينُ بْنُ الْهُرْمُزَانِ، وَفَرَّ عَنْهُ أَصْحَابُهُ، وَأَمَرَ ابْنُ الْهُذَيْلِ فَضُرِبَ عُنُقُ آذِينَ بَيْنَ يَدَيْهِ، وَسَاقَ وَرَاءَ الْمُنْهَزِمِينَ حَتَّى انْتَهَى إِلَى مَاسَبَذَانَ - وَهِيَ مَدِينَةٌ كَبِيرَةٌ - فَأَخَذَهَا عَنْوَةً، وَهَرَبَ أَهْلُهَا فِي رُءُوسِ الشِّعَابِ وَالْجِبَالِ، فَدَعَاهُمْ فَاسْتَجَابُوا لَهُ، وَضَرَبَ عَلَى مَنْ لَمْ يُسْلِمِ الْجِزْيَةَ، وَأَقَامَ نَائِبًا عَلَيْهَا حَتَّى تَحَوَّلَ سَعْدٌ مِنَ الْمَدَائِنِ إِلَى الْكُوفَةِ. وَقِيلَ: إِنَّ فَتْحَهَا كَانَ بَعْدَ وَقْعَةِ نَهَاوَنْدَ.

    ✧ The Conquest of Māsabadhān from the Land of Iraq When Hāshim b. ʿUtbah returned from Jalūlāʾ to al-Madāʾin, Saʿd learned that Ādhīn b. al-Hurmuzān had gathered a band of Persians. He wrote to ʿUmar about that, and ʿUmar wrote to him: 'Send an army and appoint Ḍirār b. al-Khaṭṭāb over them.' Ḍirār set out with an army from al-Madāʾin, with Ibn al-Hudhayl al-Asadī at the head of his vanguard. Ibn al-Hudhayl advanced ahead of the army and met Ādhīn and his companions before Ḍirār reached him. Ibn al-Hudhayl defeated the band of Persians, and Ādhīn b. al-Hurmuzān was taken prisoner while his companions fled. Ibn al-Hudhayl ordered that Ādhīn's neck be struck before him, and he pursued the routed ones until he reached Māsabadhān — a large city — and he took it by force. Its people fled into the mouths of the mountain passes and the mountains, but he summoned them and they responded to him. He imposed the jizyah on those who did not submit to Islam and remained as its governor until Saʿd moved from al-Madāʾin to al-Kūfah. It is said that its conquest took place after the Battle of Nahāwand.

100. Tarikh (al-Tabari) 1897No grade recorded

     فَتْحُ قِرْقِيسِيَاءَ وَهِيتَ  فِي سنة ست عشرة قَالَ ابْنُ جَرِيرٍ وَغَيْرُهُ: لَمَّا رَجَعَ هَاشِمٌ مِنْ جَلُولَاءَ إِلَى الْمَدَائِنِ وَكَانَ أَهْلُ الْجَزِيرَةِ قَدْ أَمَدُّوا أَهْلَ حِمْصَ عَلَى قِتَالِ أَبِي عُبَيْدَةَ وَخَالِدٍ - لَمَّا كَانَ هِرَقْلُ بِقِنَّسْرِينَ - وَاجْتَمَعَ أَهْلُ الْجَزِيرَةِ فِي مَدِينَةِ هِيتَ كَتَبَ سَعْدٌ إِلَى عُمَرَ فِي ذَلِكَ، فَكَتَبَ إِلَيْهِ أَنْ يَبْعَثَ إِلَيْهِمْ جَيْشًا، وَأَنْ يُؤَمِّرَ عَلَيْهِمْ عُمَرَ بْنَ مَالِكِ بْنِ عُتْبَةَ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، فَسَارَ فِي مَنْ مَعَهُ مِنَ الْمُسْلِمِينَ إِلَى هِيتَ فَوَجَدَهُمْ قَدْ خَنْدَقُوا عَلَيْهِمْ، فَحَاصَرَهُمْ حِينًا فَلَمْ يَظْفَرْ بِهِمْ، فَسَارَ فِي طَائِفَةٍ مِنْ أَصْحَابِهِ، وَاسْتَخْلَفَ عَلَى مُحَاصَرَةِ هِيتَ الْحَارِثَ بْنَ يَزِيدَ، فَرَاغَ عُمَرُ بْنُ مَالِكٍ إِلَى قِرْقِيسِيَاءَ، فَأَخَذَهَا عَنْوَةً، وَأَنَابُوا إِلَى بَذْلِ الْجِزْيَةِ، وَكَتَبَ إِلَى نَائِبِهِ عَلَى هِيتَ إِنْ لَمْ يُصَالِحُوا، أَنْ يَحْفِرَ مِنْ وَرَاءِ خَنْدَقِهِمْ خَنْدَقًا، وَيَجْعَلَ لَهُ أَبْوَابًا مِنْ نَاحِيَتِهِ. فَلَمَّا بَلَغَهُمْ ذَلِكَ أَنَابُوا إِلَى الْمُصَالَحَةِ.

     ✧ The Conquest of Qarqīsiyāʾ and Hīt in the Year Sixteen Ibn Jarīr and others said: When Hāshim returned from Jalūlāʾ to al-Madāʾin, the people of al-Jazīrah had reinforced the people of Ḥimṣ against fighting Abū ʿUbaydah and Khālid — when Heraclius was at Qinnasrīn — and the people of al-Jazīrah gathered in the city of Hīt. Saʿd wrote to ʿUmar about that, and he wrote to him to send an army against them, and to appoint over them ʿUmar b. Mālik b. ʿUtbah b. Nawfal b. ʿAbd Manāf. He marched with the Muslims who were with him to Hīt and found that they had dug a trench around themselves. He besieged them for a time but did not prevail over them. He marched with a detachment of his companions, leaving al-Ḥārith b. Yazīd in charge of the siege of Hīt. ʿUmar b. Mālik slipped away to Qarqīsiyāʾ and took it by force, and they submitted to paying the jizyah. He wrote to his deputy at Hīt that if they did not make peace, he should dig a trench behind their trench and make gates for it on his side. When that reached them, they submitted to making peace.

101. Tarikh (al-Tabari) 1898No grade recorded

     حَجَّ عُمَرُ بِالنَّاسِ، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ زَيْدَ بْنَ ثَابِتٍ. قَالَ: وَكَانَ نَائِبَهُ عَلَى مَكَّةَ عَتَّابٌ، وَعَلَى الشَّامِ أَبُو عُبَيْدَةَ، وَعَلَى الْعِرَاقِ سَعْدٌ، وَعَلَى الطَّائِفِ عُثْمَانُ بْنُ أَبِي الْعَاصِ، وَعَلَى الْيَمَنِ يَعْلَى بْنُ أُمَيَّةَ، وَعَلَى الْيَمَامَةِ وَالْبَحْرَيْنِ الْعَلَاءُ بْنُ الْحَضْرَمِيِّ، وَعَلَى عُمَانَ حُذَيْفَةُ بْنُ مِحْصَنٍ، وَعَلَى الْبَصْرَةِ الْمُغِيرَةُ بْنُ شُعْبَةَ، وَعَلَى الْمَوْصِلِ رِبْعِيُّ بْنُ الْأَفْكَلِ، وَعَلَى الْجَزِيرَةِ عِيَاضُ بْنُ غَنْمٍ الْأَشْعَرِيُّ.

     ✧ ʿUmar performed the pilgrimage with the people, and he appointed Zayd b. Thābit as his deputy over Madinah. He said: His deputy over Makkah was ʿAttāb, over Syria was Abū ʿUbaydah, over Iraq was Saʿd, over al-Ṭāʾif was ʿUthmān b. Abī al-ʿĀṣ, over Yemen was Yaʿlā b. Umayyah, over al-Yamāmah and al-Baḥrayn was al-ʿAlāʾ b. al-Ḥaḍramī, over ʿUmān was Ḥudhayfah b. Miḥṣan, over al-Baṣrah was al-Mughīrah b. Shuʿbah, over al-Mawṣil was Ribʿī b. al-Afkal, and over al-Jazīrah was ʿIyāḍ b. Ghanm al-Ashʿarī.

102. Tarikh (al-Tabari) 1899No grade recorded

     كُتِبَ التَّارِيخُ مِنَ الْهِجْرَةِ بِمَشُورَةِ عَلِيٍّ  . وَفِي رَبِيعٍ الْأَوَّلِ مِنْ سَنَةَ سِتَّ عَشْرَةَ كَتَبَ عُمَرُ بْنُ الْخَطَّابِ التَّأْرِيخَ، وَهُوَ أَوَّلُ مَنْ كَتَبَهُ  وسَبَبَهُ أَنَّهُ رُفِعَ إِلَى عُمَرَ صَكٌّ مَكْتُوبٌ لِرَجُلٍ عَلَى آخَرَ بِدَيْنٍ يَحِلُّ عَلَيْهِ فِي شَعْبَانَ، فَقَالَ: أَيُّ شَعْبَانَ ؟ أَمِنْ هَذِهِ السَّنَةِ أَمِ الَّتِي قَبْلَهَا، أَمِ الَّتِي بَعْدَهَا ؟ ثُمَّ جَمَعَ النَّاسَ فَقَالَ: ضَعُوا لِلنَّاسِ شَيْئًا يَعْرِفُونَ بِهِ حُلُولَ دُيُونِهِمْ. فَيُقَالُ: إِنَّهُمْ أَرَادَ بَعْضُهُمْ أَنْ يُؤَرِّخُوا كَمَا تُؤَرِّخُ الْفُرْسُ بِمُلُوكِهِمْ، كُلَّمَا هَلَكَ مَلِكٌ أَرَّخُوا مِنْ تَارِيخِ وِلَايَةِ الَّذِي بَعْدَهُ، فَكَرِهُوا ذَلِكَ. وَمِنْهُمْ مَنْ قَالَ: أَرِّخُوا بِتَارِيخِ الرُّومِ مِنْ زَمَانِ إِسْكَنْدَرَ. فَكَرِهُوا ذَلِكَ، وَلِطُولِهِ أَيْضًا. وَقَالَ قَائِلُونَ: أَرِّخُوا مِنْ مَوْلِدِ رَسُولِ اللَّهِ، ﷺ. وَقَالَ آخَرُونَ: مِنْ مَبْعَثِهِ، ﷺ. وَأَشَارَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَآخَرُونَ أَنْ يُؤَرَّخَ مِنْ هِجْرَتِهِ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ ; لِظُهُورِهِ لِكُلِّ أَحَدٍ فَإِنَّهُ أَظْهَرُ مِنَ الْمَوْلِدِ وَالْمَبْعَثِ. فَاسْتَحْسَنَ ذَلِكَ عُمَرُ وَالصَّحَابَةُ، فَأَمَرَ عُمَرُ أَنْ يُؤَرَّخَ مِنْ هِجْرَةِ رَسُولِ اللَّهِ، ﷺ. وَأَرَّخُوا مِنْ أَوَّلِ تِلْكَ السَّنَةِ مِنْ مُحَرَّمِهَا. وَعِنْدَ مَالِكٍ، رَحِمَهُ اللَّهُ، فِيمَا حَكَاهُ عَنْهُ السُّهَيْلِيُّ وَغَيْرُهُ أَنَّ أَوَّلَ السَّنَةِ مِنْ رَبِيعٍ الْأَوَّلِ لِقُدُومِهِ، ﷺ، إِلَى الْمَدِينَةَ فِيهِ. وَالْجُمْهُورُ عَلَى أَنَّ أَوَّلَ السَّنَةِ مِنَ الْمُحَرَّمِ ; لِأَنَّهُ أَضْبَطُ، لِئَلَّا تَخْتَلِفَ الشُّهُورُ، فَإِنَّ الْمُحَرَّمَ أَوَّلُ السَّنَةِ الْهِلَالِيَّةِ الْعَرَبِيَّةِ. وَكَانَتْ لِلْعَرَبِ أَيَّامٌ وَأَعْلَامٌ يَعُدُّونَهَا، ثُمَّ أَرَّخُوا مِنْ مَوْتِ كَعْبِ بْنِ لُؤَيٍّ إِلَى الْفِيلِ، وَكَانَ التَّأْرِيخُ مِنَ الْفِيلِ حَتَّى أَرَّخَ عُمَرُ بْنُ الْخَطَّابِ مِنَ الْهِجْرَةِ. وَإِنَّمَا أَرَّخَ عُمَرُ بَعْدَ سَبْعَ عَشْرَةَ مِنْ مُهَاجَرَةِ رَسُولِ اللَّهِ ﷺ، وَذَلِكَ أَنَّ أَبَا مُوسَى الْأَشْعَرِيَّ كَتَبَ إِلَى عُمَرَ: إِنَّهُ يَأْتِينَا مِنْكَ كُتُبٌ لَيْسَ لَهَا تَارِيخٌ. قَالَ: فَجَمَعَ عُمَرُ النَّاسَ لِلْمَشُورَةِ، فَقَالَ بَعْضُهُمْ: أَرِّخْ لِمَبْعَثِ رَسُولِ اللَّهِ ﷺ، وَقَالَ بَعْضُهُمْ: أَرِّخْ لِمُهَاجَرِ رَسُولِ اللَّهِ ﷺ، فَقَالَ عُمَرُ: لَا بَلْ نُؤَرِّخُ لِمُهَاجَرِ رَسُولِ اللَّهِ ﷺ، فَإِنَّ مُهَاجَرَهُ فَرَقَّ بَيْنَ الْحَقِّ وَالْبَاطِلِ. وَقَالَ ابْنُ سِيرِينَ: قَامَ رَجُلٌ إِلَى عُمَرَ فَقَالَ: أَرِّخُوا، فَقَالَ عُمَرُ: مَا أَرِّخُوا؟ قَالَ: شَيْءٌ تَفْعَلُهُ الْأَعَاجِمُ، يَكْتُبُونَ فِي شَهْرِ كَذَا مِنْ سَنَةِ كَذَا، قَالَ عُمَرُ: حَسَنٌ فَأَرِّخُوا، فَقَالَ: مِنْ أَيِّ السِّنِينَ نَبْدَأُ؟ فَقَالُوا: مِنْ مَبْعَثِهِ، وَقَالُوا: مِنْ وَفَاتِهِ، ثُمَّ أَجْمَعُوا عَلَى الْهِجْرَةِ، ثُمَّ قَالَ: فَبِأَيِّ الشُّهُورِ نَبْدَأُ، فَقَالُوا: مِنْ رَمَضَانَ، ثُمَّ قَالُوا: الْمُحَرَّمُ؛ فَإِنَّهُ مُنْصَرَفُ النَّاسِ مِنْ حَجِّهِمْ، وَهُوَ شَهْرٌ حَرَامٌ، فَأَجْمَعُوا عَلَى الْمُحَرَّمِ. قَالَ ابن الجوزي: فَقَدْ قَدَّمُوا التَّأْرِيخَ شَهْرَيْنِ وَبَعْضَ الْآخَرِ؛ لِأَنَّ رَسُولَ اللَّهِ ﷺ قَدِمَ الْمَدِينَةَ لِاثْنَتَيْ عَشْرَةَ خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ. وَقَدْ قِيلَ: إِنَّمَا كَتَبَ عُمَرُ التَّارِيخَ فِي سَنَةِ سِتَّ عَشْرَةَ. وَقَالَ قُدَامَةَ بْنُ جَعْفَرٍ الْكَاتِبُ: تَارِيخُ كُلِّ شَيْءٍ آخِرُهُ، وَهُوَ فِي الْوَقْتِ غَايَتُهُ وَالْمَوْضِعُ الَّذِي انْتَهَى إِلَيْهِ، يُقَالُ: فُلَانٌ تَارِيخُ قَوْمِهِ؛ أَيْ: إِلَيْهِ انْتَهَى شَرَفُهُمْ. وَيُقَالُ: وَرَّخْتُ الْكِتَابَ تَوْرِيخًا، وَأَرَّخْتُهُ تَأْرِيخًا، اللُّغَةُ الْأُولَى لِتَمِيمٍ، وَالْأُخْرَى لِقَيْسٍ، وَلِكُلِّ مَمْلَكَةٍ وَأَهْلِ مِلَّةٍ تَأْرِيخٌ، وَقَدْ كَانَ الرُّومُ أَرَّخُوا عَلَى حَسَبِ مَا وَقَعَ مِنَ الْأَحْدَاثِ إِلَى أَنِ اسْتَقَرَّ تَأْرِيخُهُمْ عَلَى وَفَاةِ ذِي الْقَرْنَيْنِ، وَكَانَتِ الْفُرْسُ تُؤَرِّخُ بِأَعْدَلِ مَلِكٍ لَهَا إِلَى أَنِ اسْتَقَرَّ تَأْرِيخُهَا عَلَى هَلَاكِ يَزْدَجِرْدَ الَّذِي كَانَ آخِرَ مُلُوكِهِمْ، وَكَانَتِ الْعَرَبُ تُؤَرِّخُ بِتَفَرُّقِ وَلَدِ إِسْمَاعِيلَ وَخُرُوجِهِمْ عَنْ مَكَّةَ، ثُمَّ أَرَّخُوا بِعَامِ الْغَدْرَةِ، وَقَالَ: إِنَّ مَلِكًا مِنْ مُلُوكِ حَمِيرَ وَجَّهَ إِلَى الْكَعْبَةِ بِكُسْوَةٍ وَطِيبٍ، فَاعْتَرَضَ قَوْمٌ مِنْ بَنِي يَرْبُوعَ بْنِ حَنْظَلَةَ الرُّسُلَ فَقَتَلُوهُمْ، فَانْتَهَبُوا ذَلِكَ، وَكَانُوا لَا يَفْعَلُونَ ذَلِكَ فِي الْأَشْهُرِ الْحُرُمِ، فَسُمِّيَ عَامَ الْغَدْرَةِ. ثُمَّ أَرَّخُوا بِعَامِ الْفِيلِ، وَكَانَ فِي الْيَوْمِ الثَّانِي عَشَرَ مِنْ شُبَاطَ سَنَةَ ثَمَانِمِائَةٍ وَاثْنَيْنِ وَثَمَانِينَ لِذِي الْقَرْنَيْنِ، ثُمَّ أُرِّخَ بِسِنِي الْهِجْرَةِ، ابْتَدَأَ بِذَلِكَ عُمَرُ بْنُ الْخَطَّابِ. وَالتَّوَارِيخُ الْعَرَبِيَّةُ إِنَّمَا هِيَ عَلَى اللَّيَالِي، وَسَائِرُ تَوَارِيخِ الْأُمَمِ عَلَى الْأَيَّامِ؛  لِأَنَّ سِنِيهِمْ تَجْرِي عَلَى أَمْرِ الشَّمْسِ، وَهِيَ نَهَارِيَّةٌ، وَسِنُو الْعَرَبِ يُعْمَلُ فِيهَا عَلَى الْقَمَرِ، وَابْتِدَاءُ رُؤْيَتِنَا لَهُ اللَّيْلُ، فَيُقَالُ فِي أَوَّلِ لَيْلَةِ مُسْتَهَلٍّ، وَلَا يُقَالُ ذَلِكَ فِي النَّهَارِ، وَيُقَالُ فِي آخِرِ الشَّهْرِ يَوْمَ كَذَا: انْسِلَاخُ شَهْرِ كَذَا؛ لِأَنَّ الشَّهْرَ يَبْتَدِئُ بِابْتِدَاءِ اللَّيْلِ وَيَنْقَضِي بِانْقِضَاءِ النَّهَارِ، وَمَا قَبْلَ الْخَامِسَ عَشَرَ يُعْرَفُ بِاللَّيَالِي الْمَوَاضِي، وَإِذَا كَانَ بَعْدَهُ عُرِفَ بِاللَّيَالِي الْبَوَاقِي.

     ✧ The calendar was established from the Hijrah on the advice of ʿAlī. In Rabīʿ al-Awwal of the year sixteen, ʿUmar b. al-Khaṭṭāb wrote down the calendar, and he was the first to write it. The reason was that a written deed was brought to ʿUmar for one man against another for a debt due in Shaʿbān. He said: “Which Shaʿbān? Is it from this year, or the one before it, or the one after it?” Then he gathered the people and said: “Set up something for the people by which they can know when their debts are due.” It is said that some of them wanted to date as the Persians dated by their kings; whenever a king died, they dated from the beginning of the reign of the one who succeeded him, but they disliked that. Among them were those who said: “Date according to the calendar of the Byzantines, from the time of Alexander.” They disliked that, also because of its length. Some said: “Date from the birth of the Messenger of Allah, ﷺ.” Others said: “From his mission, ﷺ.” ʿAlī b. Abī Ṭālib and others advised that it be dated from his emigration from Makkah to Madinah, because of its clarity for everyone; for it is clearer than the birth and the mission. ʿUmar and the Companions deemed that good, so ʿUmar ordered that it be dated from the emigration of the Messenger of Allah, ﷺ. They dated from the beginning of that year, from its Muḥarram. According to Mālik, may Allah have mercy on him, in what al-Suhaylī and others related from him, the beginning of the year is from Rabīʿ al-Awwal because of his arrival, ﷺ, in Madinah during it. The majority hold that the beginning of the year is from al-Muḥarram, because it is more precise, so that the months do not differ; for al-Muḥarram is the beginning of the Arabian lunar year. The Arabs had days and markers by which they counted; then they dated from the death of Kaʿb b. Luʾayy until the Elephant. The dating was from the Elephant until ʿUmar b. al-Khaṭṭāb dated from the Hijrah. ʿUmar only established the calendar seventeen years after the emigration of the Messenger of Allah ﷺ. That is because Abū Mūsā al-Ashʿarī wrote to ʿUmar: “Letters come to us from you that have no date.” He said: So ʿUmar gathered the people for consultation. Some of them said: “Date from the mission of the Messenger of Allah ﷺ.” Others said: “Date from the emigration of the Messenger of Allah ﷺ.” ʿUmar said: “No, rather we date from the emigration of the Messenger of Allah ﷺ, for his emigration distinguished between truth and falsehood.” Ibn Sīrīn said: A man stood up to ʿUmar and said: “Set a date.” ʿUmar said: “What do you mean by setting a date?” He said: “Something the non-Arabs do; they write in such-and-such a month of such-and-such a year.” ʿUmar said: “Good, then set a date.” He said: “From which year do we begin?” They said: “From his mission.” They said: “From his death.” Then they agreed upon the Hijrah. Then he said: “With which month do we begin?” They said: “From Ramaḍān.” Then they said: “Al-Muḥarram, because it is the return of the people from their pilgrimage, and it is a sacred month.” So they agreed upon al-Muḥarram. Ibn al-Jawzī said: They put the calendar two months and part of another earlier, because the Messenger of Allah ﷺ arrived in Madinah on the twelfth night of Rabīʿ al-Awwal. It has been said: ʿUmar wrote down the calendar only in the year sixteen. Qudāmah b. Jaʿfar al-Kātib said: The history of everything is its end, and in time it is its limit and the place to which it has arrived. It is said: “So-and-so is the history of his people,” meaning: their honor has ended with him. It is said: warrakhtu al-kitāb tawrīkhan, and arrakhtuhu taʾrīkhan; the first form is that of Tamīm, the other of Qays. Every kingdom and every community of a religion has a calendar. The Byzantines dated according to the events that occurred until their dating settled on the death of Dhū al-Qarnayn. The Persians dated by their most just king until their dating settled on the death of Yazdegerd, who was the last of their kings. The Arabs dated by the dispersion of the children of Ismāʿīl and their departure from Makkah, then they dated by the year of treachery. He said: A king of the kings of Ḥimyar sent a covering and perfume to the Kaʿbah, but a group from Banū Yarbūʿ b. Ḥanẓalah intercepted the messengers, killed them, and plundered it; and they would not have done that in the sacred months, so it was called the Year of Treachery. Then they dated by the Year of the Elephant, which was on the twelfth day of Shubāṭ in the year eight hundred and eighty-two of Dhū al-Qarnayn. Then they dated by the years of the Hijrah; ʿUmar b. al-Khaṭṭāb began that. Arab calendars are by nights, while the calendars of other nations are by days; because their years run according to the course of the sun, which is by day, while the years of the Arabs are based on the moon, and the beginning of our sighting of it is at night. So it is said “on the first night of the new moon,” and that is not said during the day. At the end of the month it is said “on such-and-such a day, the end of such-and-such a month,” because the month begins with the beginning of the night and ends with the end of the day. What is before the fifteenth is known by the nights that have passed, and when it is after that it is known by the nights that remain.

103. Tarikh (al-Tabari) 1900No grade recorded

     بِنَاءِ الْكُوفَةِ وَالْبَصْرَةِ  وَتَحَوُّلُ سَعْدِ بْنِ أَبِي وَقَّاصٍ إِلَيْهَا وَكَانَ سَبَبُ ذَلِكَ أَنَّ سَعْدًا أَرْسَلَ وَفْدًا إِلَى عُمَرَ بِهَذِهِ الْفُتُوحِ الْمَذْكُورَةِ، فَلَمَّا رَآهُمْ عُمَرُ سَأَلَهُمْ عَنْ تَغَيُّرِ أَلْوَانِهِمْ وَحَالِهِمْ، فَقَالُوا: وُخُومَةُ الْبِلَادِ غَيَّرَتْنَا فَأَمَرَهُمْ عُمَرُ أَنْ يَرْتَادُوا مَنْزِلًا يَنْزِلَهُ النَّاسُ، وَكَانَ قَدْ حَضَرَ مَعَ الْوَفْدِ نَفَرٌ مِنْ بَنِي تَغْلِبَ لِيُعَاقِدُوا عُمَرَ عَلَى قَوْمِهِمْ، فَقَالَ لَهُمْ عُمَرُ: أُعَاقِدُهُمْ عَلَى أَنَّ مَنْ أَسْلَمَ مِنْكُمْ كَانَ لَهُ مَا لِلْمُسْلِمِينَ وَعَلَيْهِ مَا عَلَيْهِمْ، وَمَنْ أَبَى فَعَلَيْهِ الْجِزْيَةُ. فَقَالُوا: إِذَنْ يَهْرُبُونَ وَيَصِيرُونَ عَجَمًا، وَبَذَلُوا لَهُ الصَّدَقَةَ، فَأَبَى، فَجَعَلُوا جِزْيَتَهُمْ مِثْلَ صَدَقَةِ الْمُسْلِمِ، فَأَجَابَهُمْ عَلَى أَنْ لَا يُنَصِّرُوا وَلِيدًا، فَهَاجَرَ هَؤُلَاءِ التَّغْلِبِيُّونَ وَمَنْ أَطَاعَهُمْ مِنَ النَّمِرِ وَإِيَادٍ إِلَى سَعْدٍ بِالْمَدَائِنِ، وَنَزَلُوا بِالْمَدَائِنِ وَنَزَلُوا مَعَهُ بَعْدُ بِالْكُوفَةَ. وَقِيلَ: بَلْ كَتَبَ حُذَيْفَةُ إِلَى عُمَرَ: إِنَّ الْعَرَبَ قَدْ رَقَّتْ بُطُونُهَا، وَجَفَّتْ أَعْضَادُهَا وَتَغَيَّرَتْ أَلْوَانُهَا. وَكَانَ مَعَ سَعْدٍ فَكَتَبَ عُمَرُ إِلَى سَعْدٍ: أَخْبِرْنِي مَا الَّذِي غَيَّرَ أَلْوَانَ الْعَرَبِ وَلُحُومَهُمْ ؟ فَكَتَبَ إِلَيْهِ سَعْدٌ: إِنَّ الَّذِي غَيَّرَهُمْ وُخُومَةُ الْبِلَادِ، وَإِنَّ الْعَرَبَ لَا يُوَافِقُهَا إِلَّا مَا وَافَقَ إِبِلَهَا مِنَ الْبُلْدَانِ. فَكَتَبَ إِلَيْهِ عُمَرُ: أَنِ ابْعَثْ سَلْمَانَ وَحُذَيْفَةَ رَائِدَيْنِ فَلْيَرْتَادَا مَنْزِلًا بَرِّيًّا بَحْرِيًّا لَيْسَ بَيْنِي وَبَيْنَكُمْ فِيهِ بَحْرٌ وَلَا جِسْرٌ. فَأَرْسَلَهُمَا سَعْدٌ، فَخَرَجَ سَلْمَانُ حَتَّى يَأْتِيَ الْأَنْبَارَ فَسَارَ فِي غَرْبَيِّ الْفُرَاتِ لَا يَرْضَى شَيْئًا حَتَّى أَتَى الْكُوفَةَ، وَسَارَ حُذَيْفَةُ فِي شَرْقَيِّ الْفُرَاتِ لَا يَرْضَى شَيْئًا حَتَّى أَتَى الْكُوفَةَ، وَكُلُّ رَمْلٍ وَحَصْبَاءَ مُخْتَلِطَيْنِ فَهُوَ كُوفَةٌ، فَأَتَيَا عَلَيْهَا وَفِيهَا دِيرَاتٌ ثَلَاثَةٌ: دَيْرُ حُرْمَةَ، وَدَيْرُ أُمِّ عَمْرٍو، وَدَيْرُ سِلْسِلَةَ، وَبَيْنَ ذَلِكَ خِصَاصٌ خِلَالَ هَذِهِ الْكُوفَةِ. فَنَزَلًا فَصَلَّيَا هُنَالِكَ، وَقَالَ كُلُّ وَاحِدٍ مِنْهُمَا: اللَّهُمَّ رَبَّ السَّمَاءِ وَمَا أَظَلَّتْ، وَرَبَّ الْأَرْضِ وَمَا أَقَلَّتْ، وَالرِّيحِ وَمَا ذَرَتْ، وَالنُّجُومِ وَمَا هَوَتْ، وَالْبِحَارِ وَمَا جَرَتْ، وَالشَّيَاطِينِ وَمَا أَضَلَّتْ، وَالْخِصَاصِ وَمَا أَجَنَّتْ، بَارِكْ لَنَا فِي هَذِهِ الْكُوفَةِ وَاجْعَلْهَا مَنْزِلَ ثَبَاتٍ فَلَمَّا رَجَعَا إِلَى سَعْدٍ بِالْخَبَرِ وَقَدِمَ كِتَابُ عُمَرَ إِلَيْهِ أَيْضًا كَتَبَ سَعْدٌ إِلَى الْقَعْقَاعِ بْنِ عَمْرٍو وَعَبْدِ اللَّهِ بْنِ الْمُعْتَمِّ أَنْ يَسْتَخْلِفَا عَلَى جُنْدِهِمَا وَيَحْضُرَا عِنْدَهُ، فَفَعَلَا. فَارْتَحَلَ سَعْدٌ مِنَ الْمَدَائِنِ حَتَّى نَزَلَ الْكُوفَةَ فِي الْمُحَرَّمِ سَنَةَ سَبْعَ عَشْرَةَ، وَكَانَ بَيْنَ نُزُولِ الْكُوفَةِ وَوَقْعَةِ الْقَادِسِيَّةِ سَنَةٌ وَشَهْرَانِ، وَكَانَ فِيمَا بَيْنَ قِيَامِ عُمَرَ وَاخْتِطَاطِ الْكُوفَةِ ثَلَاثُ سِنِينَ وَثَمَانِيَةُ أَشْهُرٍ. وَلَمَّا نَزَلَهَا سَعْدٌ وَكَتَبَ إِلَى عُمَرَ: إِنِّي قَدْ نَزَلْتُ بِالْكُوفَةِ مَنْزِلًا فِيمَا بَيْنَ الْحِيرَةِ وَالْفُرَاتِ بَرِّيًّا وَبَحْرِيًّا يُنْبِتُ الْحَلْفَاءَ وَالنَّصِّيَّ، وَخَيَّرْتُ الْمُسْلِمِينَ بَيْنَهَا وَبَيْنَ الْمَدَائِنِ فَمَنْ أَعْجَبَهُ الْمُقَامُ بِالْمَدَائِنِ تَرَكْتُهُ فِيهَا كَالْمَسْلَحَةِ. وَلَمَّا اسْتَقَرُّوا بِهَا عَرَفُوا أَنْفُسَهُمْ وَرَجَعَ إِلَيْهِمْ مَا كَانُوا فَقَدُوا مِنْ قُوَّتِهِمْ، وَاسْتَأْذَنَ أَهْلُ الْكُوفَةِ فِي بُنْيَانِ الْقَصَبِ، وَاسْتَأْذَنَ فِيهِ أَهْلُ الْبَصْرَةِ أَيْضًا، وَاسْتَقَرَّ مَنْزِلُهُمْ فِيهَا فِي الشَّهْرِ الَّذِي نَزَلَ أَهْلُ الْكُوفَةِ بَعْدَ ثَلَاثِ نَزَلَاتٍ قَبْلَهَا. فَكَتَبَ إِلَيْهِمْ: إِنَّ الْعَسْكَرَ أَشَدُّ لِحَرْبِكُمْ وَأَذْكَرُ لَكُمْ، وَمَا أُحِبُّ أَنْ أُخَالِفَكُمْ. فَابْتَنَى أَهْلُ الْمِصْرَيْنِ بِالْقَصَبِ. حريق الكوفة ثُمَّ إِنَّ الْحَرِيقَ وَقَعَ فِي الْكُوفَةِ وَالْبَصْرَةِ، وَكَانَتِ الْكُوفَةُ أَشَدَّ حَرِيقًا فِي شَوَّالٍ، فَبَعَثَ سَعْدٌ نَفَرًا مِنْهُمْ إِلَى عُمَرَ يَسْتَأْذِنُونَهُ فِي الْبُنْيَانِ بِاللَّبِنِ، فَقَدِمُوا عَلَيْهِ بِخَبَرِ الْحَرِيقِ وَاسْتِئْذَانِهِ أَيْضًا، فَقَالَ: افْعَلُوا وَلَا يَزِيدَنَّ أَحَدُكُمْ عَلَى ثَلَاثَةِ أَبْيَاتٍ، وَلَا تَطَاوَلُوا فِي الْبُنْيَانِ، وَالْزَمُوا السُّنَّةَ تَلْزَمْكُمُ الدَّوْلَةُ. فَرَجَعَ الْقَوْمُ إِلَى الْكُوفَةِ بِذَلِكَ، وَكَتَبَ عُمَرُ إِلَى الْبَصْرَةِ بِمِثْلِ ذَلِكَ. وَكَانَ عَلَى تَنْزِيلِ الْكُوفَةِ أَبُو هَيَّاجِ بْنُ مَالِكٍ، وَعَلَى تَنْزِيلِ الْبَصْرَةِ عَاصِمُ بْنُ دُلَفٍ أَبُو الْجَرْبَاءِ، وَقَدَّرَ الْمَنَاهِجَ أَرْبَعِينَ ذِرَاعًا، وَمَا بَيْنَ ذَلِكَ عِشْرِينَ ذِرَاعًا، وَالْأَزِقَّةَ سَبْعَ أَذْرُعٍ، وَالْقَطَائِعَ سِتِّينَ ذِرَاعًا، وَأَوَّلُ شَيْءٍ خُطَّ فِيهِمَا وَبُنِيَ مَسْجِدَاهُمَا، وَقَامَ فِي وَسَطِهِمَا رَجُلٌ شَدِيدُ النَّزْعِ، فَرَمَى فِي كُلِّ جِهَةٍ بِسَهْمٍ، وَأَمَرَ أَنْ يُبْنَى مَا وَرَاءَ ذَلِكَ، وَبَنَى ظُلَّةً فِي مُقَدِّمَةِ مَسْجِدِ الْكُوفَةِ عَلَى أَسَاطِينَ رُخَامٍ مِنْ بِنَاءِ الْأَكَاسِرَةِ فِي الْحِيرَةِ، وَجَعَلُوا عَلَى الصَّحْنِ خَنْدَقًا لِئَلَّا يَقْتَحِمَهُ أَحَدٌ بِبُنْيَانٍ، وَبَنَوْا لِسَعْدٍ دَارًا بِحِيَالِهِ، وَهِيَ قَصْرُ الْكُوفَةِ الْيَوْمَ، بَنَاهُ رَوْزَبَهْ مِنْ آجُرِّ بُنْيَانِ الْأَكَاسِرَةِ بِالْحِيرَةِ، وَجَعَلَ الْأَسْوَاقَ عَلَى شِبْهِ الْمَسَاجِدِ مَنْ سَبَقَ إِلَى مَقْعَدٍ فَهُوَ لَهُ، حَتَّى يَقُومَ مِنْهُ إِلَى بَيْتِهِ أَوْ يَفْرَغَ مِنْ بَيْعِهِ. وَبَلَغَ عُمَرُ أَنَّ سَعْدًا قَالَ وَقَدْ سَمِعَ أَصْوَاتَ النَّاسِ مِنَ الْأَسْوَاقِ: سَكِّنُوا عَنِّي الصُّوَيْتَ، وَأَنَّ النَّاسَ يُسَمُّونَهُ قَصْرَ سَعْدٍ، فَبَعَثَ مُحَمَّدَ بْنَ مَسْلَمَةَ إِلَى الْكُوفَةِ، وَأَمَرَهُ أَنْ يَخْرِقَ بَابَ الْقَصْرِ ثُمَّ يَرْجِعَ، فَفَعَلَ، فَبَلَغَ سَعْدًا ذَلِكَ فَقَالَ: هَذَا رَسُولٌ أُرْسِلَ لِهَذَا، فَاسْتَدْعَاهُ سَعْدٌ، فَأَبَى أَنْ يَدْخُلَ إِلَيْهِ فَخَرَجَ إِلَيْهِ سَعْدٌ وَعَرَضَ عَلَيْهِ نَفَقَتَهُ، فَلَمْ يَأْخُذْ، وَأَبْلَغَهُ كِتَابَ عُمَرَ إِلَيْهِ: بَلَغَنِي أَنَّكَ اتَّخَذْتَ قَصْرًا جَعَلْتَهُ حِصْنًا، وَيُسَمَّى قَصْرَ سَعْدٍ بَيْنَكَ وَبَيْنَ النَّاسِ بَابٌ فَلَيْسَ بِقَصْرِكَ وَلَكِنَّهُ قَصْرُ الْخَبَالِ، انْزِلْ مِنْهُ [ مَنْزِلًا ] مِمَّا يَلِي بُيُوتَ الْأَمْوَالِ، وَأَغْلِقْهُ وَلَا تَجْعَلْ عَلَى الْقَصْرِ بَابًا يَمْنَعُ النَّاسَ مِنْ دُخُولِهِ. فَحَلَفَ لَهُ سَعْدٌ مَا قَالَ الَّذِي قَالُوا، فَرَجَعَ مُحَمَّدٌ فَأَبْلَغَ عُمَرَ قَوْلَ سَعْدٍ، فَصَدَّقَهُ. وَكَانَتْ ثُغُورُ الْكُوفَةِ أَرْبَعَةً: حُلْوَانَ وَعَلَيْهَا الْقَعْقَاعُ، وَمَاسَبَذَانَ وَعَلَيْهَا ضِرَارُ بْنُ الْخَطَّابِ، وَقَرْقِيسِيَا وَعَلَيْهَا عُمَرُ بْنُ مَالِكٍ، أَوْ عَمْرُو بْنُ عُتْبَةَ بْنِ نَوْفَلٍ، وَالْمَوْصِلَ وَعَلَيْهَا عَبْدُ اللَّهِ بْنُ الْمُعْتَمِّ، وَكَانَ بِهَا خُلَفَاؤُهُمْ إِذَا غَابُوا عَنْهَا. وَوَلِيَ سَعْدٌ الْكُوفَةَ بَعْدَمَا اخْتُطَّتْ ثَلَاثَ سِنِينَ وَنِصْفًا سِوَى مَا كَانَ بِالْمَدَائِنِ قَبْلَهَا. حَتَّى عَزَلَهُ عَنْهَا عُمَرُ، مِنْ غَيْرِ عَجْزٍ وَلَا خِيَانَةٍ. تاريخ الكوفة وفضلها وقَدْ كَانَ مَكَانُ الْكُوفَةِ مَعْرُوفًا فعَنْ صَدَقَةَ] بْنِ الْمُثَنَّى النَّخَعِيِّ، قَالَ: إِنَّ إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ خَرَجَ مِنْ كُوثَى مُهَاجِرًا إِلَى اللَّهِ عَزَّ وَجَلَّ عَلَى حِمَارٍ، وَمَعَهُ ابْنُ أَخِيهِ لُوطٌ يَسُوقُ غَنَمًا وَيَحْمِلُ دَلْوًا عَلَى عُنُقِهِ حَتَّى نَزَلَ بَانْقِيَا، وَكَانَ بِهَا قَرْيَةٌ طُولُهَا اثْنَا عَشَرَ فَرْسَخًا، وَكَانُوا يُزَلْزَلُونَ كُلَّ لَيْلَةٍ، فَلَمَّا بَاتَ بِهَا إِبْرَاهِيمُ لَمْ يُزَلْزَلُوا تِلْكَ اللَّيْلَةَ، فَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ، فَقَالُوا: بِتُّمْ بِمِثْلِ هَذِهِ اللَّيْلَةِ قَطُّ؟ فَقَالُوا: لَا، فَقَالَ صَاحِبُ مَنْزِلِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ: إِنْ كَانَ دُفِعَ عَنْكُمْ بِشَيْءٍ فَبِشَيْخٍ بَاتَ عِنْدِي الْبَارِحَةَ لَمْ يَزَلْ يُصَلِّي حَتَّى أَصْبَحَ، فَأَتَوْهُ فَقَالُوا: إِنَّمَا خَرَجَتْ لِطَلَبِ الْمَعِيشَةِ، فَأَقِمْ فِينَا وَنُقَاسِمْكَ شَطْرَ أَمْوَالِنَا فَتَكُونَ أَكْثَرَ النَّاسِ مَالًا، قَالَ: لَيْسَ لِذَلِكَ خَرَجْتُ، إِنَّمَا خَرَجْتُ مُهَاجِرًا إِلَى اللَّهِ، فَخَرَجَ حَتَّى نَزَلَ الْقَادِسِيَّةَ، فَأَتَتْهُ عَجُوزٌ، فَقَالَتْ: إِنِّي أَرَاكَ شَيْخًا حَسَنَ الْهَيْئَةِ وَأَرَاكَ شَعِثًا، فَهَلْ لَكَ أَنْ آتِيَكَ بِغَسُولٍ تَغْسِلُ بِهِ رَأْسَكَ وَلِحْيَتَكَ؟ قَالَ: مَا شِئْتِ، فَأَتَتْهُ بِغَسُولٍ، فَغَسَلَ رَأْسَهُ وَلِحْيَتَهُ، فَأَفَاضَ عَلَيْهِ مِنَ الْمَاءِ وَأَخَذَ فَضْلَ مَا بَقِيَ مِنَ الْإِنَاءِ فَأَبْعَدَ وَقَالَ: كُونِي مُقَدَّسَةً -لِلْقَادِسِيَّةِ- مِنْكِ يَخْرُجُ وَفْدُ اللَّهِ، وَفِيكِ مَوْضِعُ رِحَالِهِمْ، فَسُمِّيَتْ بِدَعْوَةِ إِبْرَاهِيمَ الْقَادِسِيَّةَ. ثُمَّ خَرَجَ نَحْوَ الشَّامِ فَمَرَّ بِالنَّجَفِ فَرَأَى فِيهِ عَلَامَاتٍ وَكَانَ يَقْرَأُهَا فِي الْكُتُبِ، فَقَالَ: لِمَنْ هَذَا الْجَبَلُ؟ فَقَالُوا: لِأَهْلِ الْقَرْيَةِ الَّتِي بِتَّ فِيهَا -يَعْنُونَ بَانِقْيَا- فَأَتَاهُمْ إِبْرَاهِيمُ فَظَنُّوا أَنَّهُ أَتَاهُمْ لِلَّذِي عَرَضُوا عَلَيْهِ، فَقَالَ: بِيعُونِي أَرْضَكُمْ هَذِهِ -يَعْنِي ظَهْرَ الْكُوفَةِ - فَقَالُوا: هِيَ لَكَ، مَا مَلَكْنَا أَرْضًا هِيَ أَقَلُّ خَيْرًا مِنْهَا، مَا تَنْبُتُ رَعْيًا، وَلَا لَنَا فِيهَا مَنْفَعَةٌ، فَاشْتَرَاهَا مِنْهُمْ بِغَنَمِهِ. وعَنْ عَلِيٍّ ؓ، قَالَ: مِنْ مَسْجِدِ الْكُوفَةِ فَارَ التَّنُّورُ، وَكَانَ بَيْتَ نُوحٍ عَلَيْهِ السَّلَامُ وَمَسْجِدَهُ، ثُمَّ جَاءَ إِبْرَاهِيمُ خَلِيلُ الرَّحْمَنِ إِلَى كُوثَى وَبِهَا ابْنُ أَخِيهِ، فَأَقَامَ عِنْدَهُ غَيْرَ كَثِيرٍ، ثُمَّ خَرَجَ حَتَّى جَاءَ إِلَى مَسْجِدِ الْكُوفَةِ، فَكَلَّمَ مَلِكًا كَانَ عَلَيْهَا، وَقَالَ لَهُ: إِنِّي أُحِبُّ أَنْ تَبِيعَنِي هَذَا الْمَكَانَ -لِمَسْجِدِ الْكُوفَةِ - وَكَانَ ذَلِكَ الْمَلِكُ تُزَلْزَلُ بِهِ كُلَّ لَيْلَةٍ [الْأَرْضُ]، فَلَمَّا صَارَ إِبْرَاهِيمُ إِلَيْهِ كَفَّ اللَّهُ عَزَّ وَجَلَّ تِلْكَ الزَّلْزَلَةَ، فَقَالَ الْمَلِكُ: يَدْعُو لَكَ، فَقَالَ: مَا أُرِيدَ أَخْذَهُ إِلَّا بِثَمَنٍ، قَالَ: فَاشْتَرِهِ بِمَا شِئْتَ، قَالَ: فَإِنِّي آخُذُهُ بِأَتَانِي هَذِهِ وَشَاتِي، قَالَ: أَمَّا الشَّاةُ فَلَيْسَ مَعَكَ زَادٌ إِلَّا لَبَنُهَا تَشْرَبُهُ، وَأَمَّا الْأَتَانُ فَهَلُمَّهَا نَحْنُ نَأْخُذُهَا، فَاشْتَرَاهَا بِالْأَتَانِ. فَبَدَأَ أَسَاسَ نُوحٍ، وَبَنَاهُ بِنَاءً لَاطِيًا عَلَى نَحْوٍ مِنْ ذِرَاعٍ أَوْ ذِرَاعَيْنِ، ثُمَّ سَارَ هُوَ وَلُوطٌ إِلَى الشَّامِ. وعَنْ سُفْيَانَ، قَالَ: أَوَّلُ مَنْ بَنَى الْكُوفَةَ بِالْآجُرِّ خَبَّابُ بْنُ الْأَرَتِّ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ. وعن بِشْرُ بْنُ عَبْدِ الْوَهَّابِ، أَنَّهُ قَدَّرَ الْكُوفَةَ فَكَانَتْ سِتَّةَ عَشَرَ مِيلًا، وَثُلْثَيْ مِيلٍ، وَذَكَرَ أَنَّ فِيهَا خَمْسَةَ آلَافِ دَارٍ لِلْعَرَبِ مِنْ رَبِيعَةَ وَمُضَرَ، وَأَرْبَعَةَ عَشَرَ أَلْفَ دَارٍ لِسَائِرِ الْعَرَبِ، وَسِتَّةً وَثَلَاثِينَ أَلْفَ دَارٍ لِلْيَمَنِيِّينَ. وعن إِبْرَاهِيمُ بْنُ إِسْمَاعِيلَ الطَّلْحِيُّ، قَالَ: حَدَّثَنَا أَبِي]، قَالَ: رَأَيْتُ بِالْكُوفَةِ فِي مَسْجِدِ الْجَامِعِ مِائَةَ حَلْقَةِ فِقْهٍ. وعَنْ أَبِي مَاجِدٍ، قَالَ: قَالَ عُمَرُ ؓ: الْكُوفَةُ رُمْحُ الْإِسْلَامِ، وَقُبَّةُ الْإِسْلَامِ، وَحُجَّةُ الْعَرَبِ،  يُكْفُونَ ثُغُورَهُمْ وَيَمُدُّونَ الْأَمْصَارَ. وعَنْ عَلِيٍّ ؓ أَنَّهُ قَالَ: إِنَّ الْكُوفَةَ لَقُبَّةُ الْإِسْلَامِ، وَلَيَأْتِيَنَّ عَلَيْهَا زَمَانٌ لَا يَبْقَى مُؤْمِنٌ إِلَّا أَتَاهَا أَوْ حَنَّ إِلَيْهَا، وَاللَّهِ لَيَنْصُرَنَّ اللَّهُ بِأَهْلِهَا كَمَا انْتَصَرَ بِالْحِجَارَةِ مِنْ قَوْمِ لُوطٍ.

     ✧ The building of al-Kūfah and al-Baṣrah, and Saʿd b. Abī Waqqāṣ's move to it. The reason for that was that Saʿd sent a delegation to ʿUmar with these mentioned conquests. When ʿUmar saw them, he asked them about the change in their complexions and their condition. They said: "The unhealthiness of the land has changed us." So ʿUmar ordered them to seek out a place for the people to settle. With the delegation there had also come a group from Banū Taghlib to make a pact with ʿUmar on behalf of their people. ʿUmar said to them: "I will make a pact with them on the condition that whoever of you becomes Muslim shall have what the Muslims have and be subject to what they are subject to, and whoever refuses shall owe the jizyah." They said: "Then they will flee and become non-Arabs," and they offered him the ṣadaqah instead. He refused. So they made their jizyah like the ṣadaqah of a Muslim. He agreed with them on the condition that they would not make a child a Christian. These Taghlibīs and those who obeyed them from al-Namir and Iyād then migrated to Saʿd at al-Madāʾin, and they settled at al-Madāʾin, and later they settled with him at al-Kūfah. It is also said: rather, Ḥudhayfah wrote to ʿUmar: "The Arabs' stomachs have become thin, their upper arms have dried up, and their complexions have changed." He was with Saʿd. So ʿUmar wrote to Saʿd: "Tell me what has changed the Arabs' complexions and their flesh." Saʿd wrote back to him: "What has changed them is the unhealthiness of the land. The Arabs are suited only by lands that suit their camels." So ʿUmar wrote to him: "Send Salmān and Ḥudhayfah as scouts, and let them seek out a place that is both of the open country and near water, with no sea or bridge between me and you." Saʿd sent the two of them. Salmān went out until he came to al-Anbār, then he traveled along the west bank of the Euphrates, not approving of anything until he came to al-Kūfah. Ḥudhayfah traveled along the east bank of the Euphrates, not approving of anything until he came to al-Kūfah. Any place where sand and pebbles are mixed is called a kūfah. They came upon it, and in it there were three monasteries: Dayr Ḥurmah, Dayr Umm ʿAmr, and Dayr Silsilah, and between them there were small huts within this area of al-Kūfah. They dismounted and prayed there. Each of them said: "O Allah, Lord of the heaven and what it shades, Lord of the earth and what it carries, Lord of the wind and what it scatters, Lord of the stars and what they fall upon, Lord of the seas and what they flow over, Lord of the devils and what they lead astray, Lord of the small huts and what they conceal, bless us in this al-Kūfah and make it a place of firm settlement." When they returned to Saʿd with the news, and ʿUmar's letter had also arrived to him, Saʿd wrote to al-Qaʿqāʿ b. ʿAmr and ʿAbd Allāh b. al-Muʿtamm to appoint successors over their troops and come to him. They did so. Saʿd then departed from al-Madāʾin and encamped at al-Kūfah in Muḥarram of the year seventeen. Between the settling at al-Kūfah and the battle of al-Qādisiyyah there was a year and two months, and between the beginning of ʿUmar's caliphate and the laying out of al-Kūfah there were three years and eight months. When Saʿd settled there, he wrote to ʿUmar: "I have settled at al-Kūfah in a place between al-Ḥīrah and the Euphrates that is both open country and near water, where ḥalfāʾ grass and naṣī grass grow. I gave the Muslims the choice between it and al-Madāʾin. Whoever preferred to remain at al-Madāʾin I left there as a garrison." When they became settled there, they recovered their strength, and the vigor they had lost returned to them. The people of al-Kūfah asked permission to build with reeds, and the people of al-Baṣrah also asked permission for that. Their settlement there became established in the same month that the people of al-Kūfah settled, after three previous settlements. ʿUmar wrote to them: "The army camp is harder for your war and more mindful for you, and I do not like to oppose you." So the people of the two garrison towns built with reeds. The fire of al-Kūfah. Then a fire broke out in al-Kūfah and al-Baṣrah. The fire in al-Kūfah was more severe, in Shawwāl. Saʿd sent a group of them to ʿUmar to ask his permission to build with mud bricks. They came to him with the news of the fire and the request for permission. He said: "Do so, but let no one of you exceed three houses, and do not vie in tallness of building. Keep to the Sunnah, and the state will keep to you." The people returned to al-Kūfah with that, and ʿUmar wrote to al-Baṣrah with the like of it. Abū Hayyāj b. Mālik was in charge of the planning of al-Kūfah, and ʿĀṣim b. Dulaf Abū al-Jarbāʾ was in charge of the planning of al-Baṣrah. He set the main streets at forty cubits, the secondary streets at twenty cubits, the lanes at seven cubits, and the allotments at sixty cubits. The first thing plotted and built in the two towns were their mosques. A man of strong bowshot stood in the middle of each and shot an arrow in every direction, and he ordered that building be done beyond where each arrow fell. He built a portico at the front of the mosque of al-Kūfah on marble columns from the buildings of the Chosroes at al-Ḥīrah. They made a trench around the courtyard so that no one could encroach on it with building. They built a house for Saʿd facing it, which is today the palace of al-Kūfah. Rōzbih built it from the baked bricks of the Chosroes' buildings at al-Ḥīrah. He made the markets on the pattern of mosques: whoever got first to a sitting place, it was his until he rose from it to go to his house or finished his selling. It reached ʿUmar that Saʿd had said, when he heard the voices of the people from the markets: "Quiet that little noise for me," and that the people called it "the palace of Saʿd." So he sent Muḥammad b. Maslamah to al-Kūfah and ordered him to make a breach in the palace gate and then return. He did so. When that reached Saʿd, he said: "This is a messenger sent for this." Saʿd summoned him, but he refused to enter upon him. Saʿd went out to him and offered him his travel provision, but he did not take it. He conveyed to him ʿUmar's letter: "It has reached me that you have taken a palace and made it a fortress. It is called 'the palace of Saʿd,' and between you and the people there is a gate. So it is not your palace, but rather it is the palace of ruin. Move down from it to a place next to the treasury houses, and close it up, and do not put a gate on the palace that prevents the people from entering it." Saʿd swore to him that he had not said what they claimed. Muḥammad returned and conveyed Saʿd's words to ʿUmar, and he believed him. The frontier posts of al-Kūfah were four: Ḥulwān, commanded by al-Qaʿqāʿ; Māsabadhān, commanded by Ḍirār b. al-Khaṭṭāb; Qarqīsiyā, commanded by ʿUmar b. Mālik or ʿAmr b. ʿUtbah b. Nawfal; and al-Mawṣil, commanded by ʿAbd Allāh b. al-Muʿtamm. Their successors were there when they were absent from it. Saʿd governed al-Kūfah after its laying out for three and a half years, not counting the time before at al-Madāʾin, until ʿUmar removed him from it, without any incapacity or treachery on his part. The history of al-Kūfah and its merit. The site of al-Kūfah had been known. From Ṣadaqah b. al-Muthannā al-Nakhaʿī, who said: Ibrāhīm, the Friend of the All-Merciful, went out from Kūthā as an emigrant to Allah, mighty and majestic, on a donkey, with his nephew Lūṭ with him driving sheep and carrying a bucket on his neck, until he stopped at Bāniqiyā. In it there was a village twelve farsakhs long, and they used to be shaken by earthquakes every night. When Ibrāhīm spent the night there, they were not shaken that night. Some of them went to others and said: "Have you ever spent a night like this night?" They said: "No." The owner of the house where Ibrāhīm ﷺ stayed said: "If anything has been warded off from you, it is by an old man who stayed with me last night, who kept praying until morning." So they came to him and said: "We went out only to seek a livelihood. Stay among us, and we will share with you half of our wealth, so that you will be the richest of people." He said: "It is not for that that I went out. I went out only as an emigrant to Allah." He went on until he stopped at al-Qādisiyyah. An old woman came to him and said: "I see you are an old man of good appearance, but I see you are disheveled. Would you like me to bring you something to wash your head and beard with?" He said: "As you wish." She brought him a washing preparation, and he washed his head and beard. He poured water over himself, took what was left in the vessel, threw it far, and said: "Be sanctified—for al-Qādisiyyah—from you shall go forth the delegation of Allah, and in you is the place of their saddles." So it was named al-Qādisiyyah by Ibrāhīm's supplication. Then he went out toward Syria and passed by al-Najaf. He saw signs in it that he used to read about in the books. He said: "To whom does this hill belong?" They said: "To the people of the village where you spent the night—meaning Bāniqiyā." Ibrāhīm came to them, and they thought he had come to them because of what they had offered him. He said: "Sell me this land of yours—meaning the area behind al-Kūfah." They said: "It is yours. We do not own any land less productive than it. It does not grow pasture, and we have no benefit in it." He bought it from them with his sheep. From ʿAlī ؓ, who said: From the mosque of al-Kūfah the oven gushed forth, and it was the house of Nūḥ ﷺ and his mosque. Then Ibrāhīm, the Friend of the All-Merciful, came to Kūthā, where his nephew was. He stayed with him for a short while, then he went out until he came to the mosque of al-Kūfah. He spoke to a king who ruled over it and said to him: "I would like you to sell me this place—for the mosque of al-Kūfah." That king used to have the earth shaken for him every night. When Ibrāhīm came to him, Allah, mighty and majestic, stopped that earthquake. The king said: "He will supplicate for you." He said: "I do not want to take it except for a price." He said: "Then buy it for whatever you wish." He said: "I will take it for this she-donkey of mine and my ewe." He said: "As for the ewe, you have no provision but its milk, which you drink. As for the she-donkey, bring it here and we will take it." He bought it with the she-donkey. He began with the foundation of Nūḥ and built it as a low building of about a cubit or two cubits. Then he and Lūṭ traveled on to Syria. From Sufyān, who said: The first to build al-Kūfah with baked bricks were Khabbāb b. al-Aratt and ʿAbd Allāh b. Masʿūd. From Bishr b. ʿAbd al-Wahhāb, that he measured al-Kūfah and it was sixteen miles and two-thirds of a mile. He mentioned that in it there were five thousand houses for the Arabs of Rabīʿah and Muḍar, fourteen thousand houses for the rest of the Arabs, and thirty-six thousand houses for the Yemenis. From Ibrāhīm b. Ismāʿīl al-Ṭalḥī, who said: My father narrated to us, saying: I saw in al-Kūfah, in the congregational mosque, a hundred study circles of fiqh. From Abū Mājid, who said: ʿUmar ؓ said: "Al-Kūfah is the spear of Islam, the dome of Islam, and the proof of the Arabs. They suffice for their frontiers and reinforce the garrison towns." From ʿAlī ؓ, that he said: "Al-Kūfah is indeed the dome of Islam. A time will surely come upon it when no believer remains but that he comes to it or yearns for it. By Allah, Allah will grant victory through its people just as He took vengeance by the stones upon the people of Lūṭ."

104. Tarikh (al-Tabari) 1901No grade recorded

     قِصَّةُ أَبِي عُبَيْدَةَ وَحَصْرِ الرُّومِ لَهُ بِحِمْصَ  فِي الْمُحَرَّمِ وَقُدُومِ عُمَرَ إِلَى الشَّامِ أَيْضًا لِيَنْصُرَهُ وَذَلِكَ أَنَّ جَمْعًا مِنَ الرُّومِ عَزَمُوا عَلَى حِصَارِ أَبِي عُبَيْدَةَ بِحِمْصَ، وَاسْتَجَاشُوا بِأَهْلِ الْجَزِيرَةِ وَخَلْقٍ مِمَّنْ هُنَالِكَ، وَقَصَدُوا أَبَا عُبَيْدَةَ، فَبَعَثَ أَبُو عُبَيْدَةَ إِلَى خَالِدٍ ; فَقَدِمَ عَلَيْهِ مِنْ قِنَّسْرِينَ وَكَتَبَ إِلَى عُمَرَ بِذَلِكَ وَكَانَ عُمَرُ قَدِ اتَّخَذَ فِي كُلِّ مِصْرٍ خُيُولًا عَلَى قَدْرِهِ مِنْ فُضُولِ أَمْوَالِ الْمُسْلِمِينَ عُدَّةً لِكَوْنٍ إِنْ كَانَ، فَكَانَ بِالْكُوفَةِ مِنْ ذَلِكَ أَرْبَعَةُ آلَافِ فَرَسٍ، وَكَانَ الْقَيِّمَ عَلَيْهَا سَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ وَنَفَرٌ مِنْ أَهْلِ الْكُوفَةِ، وَفِي كُلِّ مِصْرٍ مِنَ الْأَمْصَارِ الثَّمَانِيَةِ عَلَى قَدْرِهِ، فَإِنْ تَأْتِهِمْ آتِيَةٌ رَكِبَهَا النَّاسُ وَسَارُوا إِلَى أَنْ يَتَجَهَّزَ النَّاسُ. وَاسْتَشَارَ أَبُو عُبَيْدَةَ الْمُسْلِمِينَ فِي أَنْ يُنَاجِزَ الرُّومَ، أَوْ يَتَحَصَّنَ بِالْبَلَدِ حَتَّى يَجِيءَ أَمْرُ عُمَرَ ؟ فَكُلُّهُمْ أَشَارَ بِالتَّحَصُّنِ إِلَّا خَالِدًا فَإِنَّهُ أَشَارَ بِمُنَاجَزَتِهِمْ، فَعَصَاهُ وَأَطَاعَهُمْ. وَتَحَصَّنَ بِحِمْصَ وَأَحَاطَ بِهِ الرُّومُ، وَكُلُّ بَلَدٍ مِنْ بُلْدَانِ الشَّامِ مَشْغُولٌ أَهْلُهُ عَنْهُ بِأَمْرِهِمْ، وَلَوْ تَرَكُوا مَا هُمْ فِيهِ وَأَقْبَلُوا إِلَى حِمْصَ لَانَخْرَمَ النِّظَامُ فِي الشَّامِ كُلِّهِ. وَكَتَبَ عُمَرُ إِلَى سَعْدٍ أَنْ يَنْدُبَ النَّاسَ مَعَ الْقَعْقَاعِ بْنِ عَمْرٍو، وَيُسَيِّرَهُمْ إِلَى حِمْصَ مِنْ يَوْمِ يَقْدَمُ عَلَيْهِ الْكِتَابُ نَجْدَةً لِأَبِي عُبَيْدَةَ فَإِنَّهُ مَحْصُورٌ. وَكَتَبَ إِلَيْهِ أَنْ يُجَهِّزَ جَيْشًا إِلَى أَهْلِ الْجَزِيرَةِ الَّذِينَ مَالَئُوا الرُّومَ عَلَى حِصَارِ أَبِي عُبَيْدَةَ، وَيَكُونَ أَمِيرَ الْجَيْشِ إِلَى الْجَزِيرَةِ عِيَاضُ بْنُ غَنْمٍ فَخَرَجَ الْجَيْشَانِ مَعًا مِنَ الْكُوفَةِ ; الْقَعْقَاعُ فِي أَرْبَعَةِ آلَافٍ نَحْوَ حِمْصَ لِنَجْدَةِ أَبِي عُبَيْدَةَ، وَخَرَجَ عُمَرُ بِنَفْسِهِ مِنَ الْمَدِينَةِ لِيَنْصُرَ أَبَا عُبَيْدَةَ، فَبَلَغَ الْجَابِيَةَ. وَقِيلَ: إِنَّمَا بَلَغَ سَرْغَ. قَالَهُ ابْنُ إِسْحَاقَ وَهُوَ أَشْبَهُ. وَاللَّهُ أَعْلَمُ. فَلَمَّا بَلَغَ أَهْلَ الْجَزِيرَةِ الَّذِينَ مَعَ الرُّومِ عَلَى حِمْصَ أَنَّ الْجَيْشَ قَدْ طَرَقَ بِلَادَهُمْ، انْشَمَرُوا إِلَى بِلَادِهِمْ، وَفَارَقُوا الرُّومَ، وَسَمِعَتِ الرُّومُ بِقُدُومِ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ لِنُصْرَةِ نَائِبِهِ عَلَيْهِمْ، فَضَعُفَ جَانِبُهُمْ جِدًّا. وَأَشَارَ خَالِدٌ عَلَى أَبِي عُبَيْدَةَ بِأَنْ يَبْرُزَ إِلَيْهِمْ لِيُقَاتِلَهُمْ، فَفَعَلَ ذَلِكَ أَبُو عُبَيْدَةَ، فَفَتَحَ اللَّهُ عَلَيْهِ وَنَصَرَهُ، وَهُزِمَتِ الرُّومُ هَزِيمَةً فَظِيعَةً، وَذَلِكَ قَبْلَ وُرُودِ عُمَرَ عَلَيْهِمْ، وَقَبْلَ وُصُولِ الْأَمْدَادِ إِلَيْهِمْ بِثَلَاثِ لَيَالٍ. فَكَتَبَ أَبُو عُبَيْدَةَ إِلَى عُمَرَ وَهُوَ بِالْجَابِيَةِ يُخْبِرُهُ بِالْفَتْحِ، وَأَنَّ الْمَدَدَ وَصَلَ إِلَيْهِمْ بَعْدَ ثَلَاثِ لَيَالٍ، وَسَأَلَهُ هَلْ يُدْخِلُهُمْ فِي الْقَسْمِ مَعَهُمْ مِمَّا أَفَاءَ اللَّهُ عَلَيْهِمْ ؟ فَجَاءَ الْجَوَابُ بِأَنْ يُدْخِلَهُمْ مَعَهُمْ فِي الْغَنِيمَةِ، فَإِنَّ الْعَدُوَّ إِنَّمَا ضَعُفَ وَإِنَّمَا انْشَمَرَ عَنْهُ الْمَدَدُ مِنْ خَوْفِهِمْ مِنْهُمْ، فَأَشْرَكَهُمْ أَبُو عُبَيْدَةَ فِي الْغَنِيمَةِ. وَقَالَ عُمَرُ: جَزَى اللَّهُ أَهْلَ الْكُوفَةِ خَيْرًا، يَحْمُونَ حَوْزَتَهُمْ وَيَمُدُّونَ أَهْلَ الْأَمْصَارِ.

     ✧ The story of Abū ʿUbaydah and the Romans' siege of him at Ḥimṣ in Muḥarram, and ʿUmar's coming to Syria again to aid him That was because a group of Romans resolved to besiege Abū ʿUbaydah at Ḥimṣ, sought help from the people of the Jazīrah and many of those there, and headed toward Abū ʿUbaydah. Abū ʿUbaydah sent for Khālid, who came to him from Qinnasrīn, and he wrote to ʿUmar about that. ʿUmar had established in every garrison town cavalry in proportion to its size from the surplus funds of the Muslims as a standby in case something happened. In Kufa there were four thousand horses from that, and the man in charge of them was Salmān b. Rabīʿah al-Bāhilī and a group from the people of Kufa; in each of the eight garrison towns there were mounts according to its size, so that if a raid came upon them the people would ride them and move out until the people could equip themselves. Abū ʿUbaydah consulted the Muslims about whether to meet the Romans in battle or to fortify himself in the town until ʿUmar's order arrived. All of them advised fortifying except Khālid, who advised fighting them, but Abū ʿUbaydah disobeyed him and followed them, fortifying himself in Ḥimṣ. The Romans surrounded him, and every town in Syria was distracted from him by its own affairs; if they had left what they were engaged in and turned toward Ḥimṣ, the order throughout Syria would have been disrupted. ʿUmar wrote to Saʿd to call up the people with al-Qaʿqāʿ b. ʿAmr and send them to Ḥimṣ from the day the letter reached him as a reinforcement for Abū ʿUbaydah, for he was besieged. He also wrote to him to equip an army against the people of the Jazīrah who had joined the Romans in besieging Abū ʿUbaydah, and that the commander of the army to the Jazīrah should be ʿIyāḍ b. Ghanm. The two armies set out together from Kufa: al-Qaʿqāʿ with four thousand men toward Ḥimṣ to reinforce Abū ʿUbaydah, and ʿUmar himself set out from Madinah to aid Abū ʿUbaydah, reaching al-Jābiyah. It is said that he only reached Sargh; Ibn Isḥāq said that, and it is more likely. And God knows best. When the people of the Jazīrah who were with the Romans at Ḥimṣ learned that the army had raided their lands, they withdrew to their lands and left the Romans. The Romans heard of the arrival of the Commander of the Faithful ʿUmar to aid his deputy against them, and their side weakened greatly. Khālid advised Abū ʿUbaydah to go out against them and fight them, and Abū ʿUbaydah did that. God granted him victory and aided him, and the Romans were routed in a terrible defeat. That was before ʿUmar arrived at them and before the reinforcements reached them by three nights. Abū ʿUbaydah wrote to ʿUmar while he was at al-Jābiyah, informing him of the victory and that the reinforcements reached them after three nights, and asked him whether he should include them in the division of what God had granted as spoils. The answer came that he should include them in the booty, for the enemy had only weakened and the reinforcements had only withdrawn from him out of fear of them. So Abū ʿUbaydah included them in the booty. ʿUmar said: May God reward the people of Kufa with good; they protect their own region and reinforce the people of the garrison towns.

105. Tarikh (al-Tabari) 1902No grade recorded

     قَالَ ابْنُ جَرِيرٍ وَفِي هَذِهِ سبع عشرة قَدِمَ عُمَرُ بْنُ الْخَطَّابِ، ؓ، إِلَى الشَّامِ فَوَصَلَ إِلَى سَرْغَ، فِي قَوْلِ مُحَمَّدِ بْنِ إِسْحَاقَ. وَقَالَ سَيْفٌ: وَصَلَ إِلَى الْجَابِيَةِ. قُلْتُ: وَالْأَشْهَرُ أَنَّهُ وَصَلَ سَرْغَ. خطبة عمر بالجابية وَخَطَبَ عُمَرُ خُطْبَةً بَلِيغَةً بِالْجَابِيَةِ على قول من قال بنزوله بها فعن مُوسَى بْنُ عُقْبَةَ، قَالَ: هَذِهِ خُطْبَةُ عُمَرَ بْنِ الْخَطَّابِ النَّاسَ يَوْمَ الْجَابِيَةِ،  فَقَالَ: أَمَّا بَعْدُ، فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ الَّذِي يَبْقَى وَيَفْنَى مَا سِوَاهُ، الَّذِي بِطَاعَتِهِ يُكْرَمُ أَوْلِيَاؤُهُ، وَبِمَعْصِيَتِهِ يُضَلُّ أَعْدَاؤُهُ، فَإِنَّهُ لَيْسَ لِهَالِكٍ هَلَكَ مَعْذِرَةٌ فِي تَعَمُّدِ ضَلَالَةٍ حَسِبَهَا هُدًى، وَلَا فِي تَرْكِ حَقٍّ حَسِبَهُ ضَلَالَةً، وَإِنَّ أَحَقَّ مَا تَعَاهَدَ الرَّاعِي مِنْ رَعِيَّتِهِ أَنْ يَتَعَاهَدَهُمْ بِالَّذِي لِلَّهِ عَلَيْهِمْ مِنْ وَظَائِفِ دِينِهِمُ الَّذِي هَدَاهُمُ اللَّهُ لَهُ، وَإِنَّمَا عَلَيْنَا أَنْ نَأْمُرَكُمْ بِمَا أَمَرَكُمُ اللَّهُ بِهِ مِنْ طَاعَتِهِ، وَنَنْهَاكُمْ عَمَّا نَهَاكُمُ اللَّهُ عَنْهُ مِنْ مَعْصِيَتِهِ، وَأَنْ نُقِيمَ فِيكُمْ أَمْرَ اللَّهِ عَزَّ وَجَلَّ فِي قَرِيبِ النَّاسِ وَبَعِيدِهِمْ، ثُمَّ وَلَا نُبَالِي عَلَى مَنْ مَالَ الْحَقُّ، وَقَدْ عَلِمْتُ أَنَّ أَقْوَامًا يَتَمَنَّوْنَ فِي دِينِهِمْ فَيَقُولُونَ: نَحْنُ نُصَلِّي مَعَ الْمُصَلِّينَ وَنُجَاهِدُ مَعَ الْمُجَاهِدِينَ، وَنَنْتَحِلُ الْهِجْرَةَ، وَكُلُّ ذَلِكَ يَفْعَلُهُ أَقْوَامٌ لَا يَحْمِلُونَهُ بِحَقِّهِ، وَإِنَّ الْإِيمَانَ لَيْسَ بِالتَّحَلِّي، وَإِنَّ لِلصَّلَاةِ وَقْتًا اشْتَرَطَهُ اللَّهُ فَلَا مُصْلِحَ إِلَّا بِهِ، فَوَقْتُ صَلَاةِ الْفَجْرِ حِينَ يُزَايِلُ الْمَرْءَ لَيْلُهُ، وَيَحْرُمُ عَلَى الصَّائِمِ طَعَامُهُ وَشَرَابُهُ... فَذَكَرَ أَوْقَاتَ الصَّلَوَاتِ، قَالَ: وَيَقُولُ الرَّجُلُ: قَدْ هَاجَرْتُ [وَلَمْ يُهَاجِرْ]، وَإِنَّ الْمُهَاجِرِينَ الَّذِينَ هَجَرُوا السَّيِّئَاتِ، وَيَقُولُ أَقْوَامٌ: جَاهَدْنَا، وَإِنَّ الْجِهَادَ فِي سَبِيلِ اللَّهِ مُجَاهَدَةُ الْعَدُوِّ وَاجْتِنَابُ الْحَرَامِ، فَإِنَّ الرَّجُلَ لَيُقَاتِلُ بِطَبِيعَتِهِ مِنَ الشَّجَاعَةِ فَيَحْمِي، فَافْهَمُوا مَا تُوعَظُونَ بِهِ، فَإِنَّ الْجَرِبَ مَنْ جَرِبَ دِينُهُ، وَإِنَّ السَّعِيدَ مَنْ وُعِظَ بِغَيْرِهِ، وَإِنَّ الشَّقِيَّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ، وَإِنَّ شَرَّ الْأُمُورِ مُبْتَدَعَاتُهَا، وَإِنَّ الِاقْتِصَادَ فِي سُنَّةٍ خَيْرٌ مِنَ الِاجْتِهَادِ فِي بِدْعَةٍ، وَإِنَّ لِلنَّاسِ نَفْرَةً مِنْ سُلْطَانِهِمْ، فَعَائِذٌ بِاللَّهِ أَنْ تُدْرِكَنِي، فَإِيَّاكُمْ وَضَغَائِنَ مَجْبُولَةً وَأَهْوَاءً مُتَّبَعَةً وَدُنْيَا مُؤْثَرَةً، عَلَيْكُمْ بِهَذَا الْقُرْآنِ فَإِنَّ فِيهِ نُورًا وَشِفَاءً، فَقَدْ قَضَيْتُ الَّذِي عَلَيَّ فِيمَا وَلَّانِي اللَّهُ عَزَّ وَجَلَّ مِنْ أُمُورِكُمْ وَوَعَظْتُكُمْ نُصْحًا لَكُمْ، وَقَدْ أَمَرْنَا لَكُمْ بِأَرْزَاقِكُمْ، فَلَا حُجَّةَ لَكُمْ عَلَى اللَّهِ عَزَّ وَجَلَّ، بَلِ الْحُجَّةُ لَهُ عَلَيْكُمْ، أَقُولُ قَوْلِي هَذَا وَأَسْتِغْفُرُ اللَّهَ لِي وَلَكُمْ. وَقَدْ تَلَقَّاهُ أُمَرَاءُ الْأَجْنَادِ: أَبُو عُبَيْدَةَ، وَيَزِيدُ بْنُ أَبِي سُفْيَانَ، وَخَالِدُ بْنُ الْوَلِيدِ، إِلَى سَرْغَ، فَأَخْبَرُوهُ أَنَّ الْوَبَاءَ قَدْ وَقَعَ بِالشَّامِ، فَاسْتَشَارَ عُمَرُ الْمُهَاجِرِينَ وَالْأَنْصَارَ فَاخْتَلَفُوا عَلَيْهِ، فَمِنْ قَائِلٍ يَقُولُ: أَنْتَ قَدْ جِئْتَ لِأَمْرٍ فَلَا تَرْجِعْ عَنْهُ. وَمِنْ قَائِلٍ يَقُولُ: لَا نَرَى أَنْ تَقْدَمَ بِوُجُوهِ أَصْحَابِ رَسُولِ اللَّهِ، ﷺ، عَلَى هَذَا الْوَبَاءِ. فَيُقَالُ: إِنَّ عُمَرَ أَمَرَ النَّاسِ بِالرُّجُوعِ مِنَ الْغَدِ. فَقَالَ أَبُو عُبَيْدَةَ: أَفِرَارًا مَنْ قَدَرِ اللَّهِ ؟ قَالَ: نَعَمْ، نَفِرُّ مَنْ قَدَرِ اللَّهِ إِلَى قَدَرِ اللَّهِ، أَرَأَيْتَ لَوْ هَبَطْتَ وَادِيًا ذَا عُدْوَتَيْنِ ; إِحْدَاهُمَا مُخْصِبَةٌ وَالْأُخْرَى مُجْدِبَةٌ، فَإِنْ رَعَيْتَ الْخِصْبَةَ رَعَيْتَهَا بِقَدَرِ اللَّهِ، وَإِنْ أَنْتَ رَعَيْتَ الْجَدْبَةَ رَعَيْتَهَا بِقَدَرِ اللَّهِ. ثُمَّ قَالَ: لَوْ غَيْرُكَ يَقُولُهَا يَا أَبَا عُبَيْدَةَ قَالَ ابْنُ إِسْحَاقَ فِي رِوَايَتِهِ - وَهُوَ فِي " صَحِيحِ الْبُخَارِيِّ ": وَكَانَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ مُتَغَيِّبًا فِي بَعْضِ شَأْنِهِ، فَلَمَّا قَدِمَ قَالَ: إِنَّ عِنْدِي مِنْ ذَلِكَ عِلْمًا، سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ، فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ فِيهَا لَا تَخْرُجُوا فِرَارًا مِنْهُ فَحَمِدَ اللَّهَ عُمَرُ - يَعْنِي لِكَوْنِهِ وَافَقَ رَأْيَهُ - وَرَجَعَ بِالنَّاسِ. وعَنْ سَعْدِ بْنِ مَالِكِ بْنِ أَبِي وَقَّاصٍ، وَخُزَيْمَةَ بْنِ ثَابِتٍ، وَأُسَامَةَ بْنِ زَيْدٍ، قَالُوا: قَالَ رَسُولُ اللَّهِ، ﷺ: إِنَّ هَذَا الطَّاعُونَ رِجْزٌ وَبَقِيَّةُ عَذَابٍ عُذِّبَ بِهِ قَوْمٌ قَبْلَكُمْ، فَإِذَا وَقَعَ بِأَرْضٍ أَنْتُمْ بِهَا فَلَا تَخْرُجُوا مِنْهَا فِرَارًا مِنْهُ، وَإِذَا سَمِعْتُمْ بِهِ بِأَرْضٍ فَلَا تَدْخُلُوا عَلَيْهِ قَالَ سَيْفُ بْنُ عُمَرَ: كَانَ الْوَبَاءُ قَدْ وَقَعَ بِالشَّامِ فِي الْمُحَرَّمِ مِنْ سنة سبع عشرة وَصَفَرٍ ثُمَّ ارْتَفَعَ. وَكَأَنَّ سَيْفًا يَعْتَقِدُ أَنَّ هَذَا الْوَبَاءَ هُوَ طَاعُونُ عَمَوَاسَ الَّذِي هَلَكَ فِيهِ خَلْقٌ مِنَ الْأُمَرَاءِ وَوُجُوهِ الْمُسْلِمِينَ. وَلَيْسَ الْأَمْرُ كَمَا زَعَمَ، بَلْ طَاعُونُ عَمَوَاسَ مِنَ السَّنَةِ الْمُسْتَقْبَلَةِ بَعْدَ هَذِهِ وَذَكَرَ سَيْفُ بْنُ عُمَرَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ عُمَرَ كَانَ قَدْ عَزَمَ عَلَى أَنْ يَطُوفَ الْبُلْدَانَ، وَيَزُورَ الْأُمَرَاءَ، وَيَنْظُرَ فِيمَا اعْتَمَدُوهُ وَمَا آثَرُوا مِنَ الْخَيْرِ، فَاخْتَلَفَ عَلَيْهِ الصَّحَابَةُ ; فَمِنْ قَائِلٍ يَقُولُ: ابْدَأْ بِالْعِرَاقِ. وَمِنْ قَائِلٍ يَقُولُ: بِالشَّامِ. فَعَزَمَ عُمَرُ عَلَى قُدُومِ الشَّامِ لِأَجْلِ قَسْمِ مَوَارِيثِ مَنْ مَاتَ مِنَ الْمُسْلِمِينَ فِي طَاعُونِ عَمَوَاسَ فَإِنَّهُ أَشْكَلَ قَسْمُهَا عَلَى الْمُسْلِمِينَ بِالشَّامِ، فَعَزَمَ عَلَى ذَلِكَ. وَهَذَا يَقْتَضِي أَنَّ عُمَرَ عَزَمَ عَلَى قُدُومِ الشَّامِ بَعْدَ طَاعُونِ عَمَوَاسَ وَقَدْ كَانَ الطَّاعُونُ فِي سَنَةِ ثَمَانِي عَشْرَةَ، فَهُوَ قُدُومٌ آخَرُ غَيْرُ قُدُومِ سَرْغَ، وَاللَّهُ أَعْلَمُ. قَالَ سَيْفٌ عَنْ أَبِي عُثْمَانَ وَأَبِي حَارِثَةَ، وَالرَّبِيعِ بْنِ النُّعْمَانِ، قَالُوا: قَالَ عُمَرُ: ضَاعَتْ مَوَارِيثُ النَّاسِ بِالشَّامِ، أَبْدَأُ بِهَا فَأُقَسِّمُ الْمَوَارِيثَ، وَأُقِيمُ لَهُمْ مَا فِي نَفْسِي، ثُمَّ أَرْجِعُ فَأَتَقَلَّبُ فِي الْبِلَادِ وَأَنْبِذُ إِلَيْهِمْ أَمْرِي. قَالُوا: فَأَتَى عُمَرُ الشَّامَ أَرْبَعَ مَرَّاتٍ ; مَرَّتَيْنِ فِي سَنَةِ سِتَّ عَشْرَةَ، وَمَرَّتَيْنِ فِي سَنَةِ سَبْعَ عَشْرَةَ، وَلَمْ يَدْخُلْهَا فِي الْأُولَى مِنَ الْأُخْرَيَيْنِ. وأَمَّا هَذِهِ الْمَرَّةُ فَإِنَّهُ لَمْ يَدْخُلْهَا لِأَجْلِ الطَّاعُونِ، وَالْخَرْجَةُ الرَّابِعَةُ أَذِنَ لَهُ بِلَالٌ حِينَ حَضَرَتِ الصَّلَاةُ، فَبَكَى النَّاسُ عِنْدَ ذِكْرِ رَسُولِ اللَّهِ ﷺ، فَكَانَ أَشَدُّهُمْ بُكَاءً عُمَرُ ؓ. وَهَذَا يَقْتَضِي مَا ذَكَرْنَاهُ عَنْ سَيْفٍ، أَنَّهُ يَقُولُ بِكَوْنِ طَاعُونِ عَمَوَاسَ فِي سَنَةِ سَبْعَ عَشْرَةَ. وَقَدْ خَالَفَهُ مُحَمَّدُ بْنُ إِسْحَاقَ، وَأَبُو مَعْشَرٍ، وَغَيْرُ وَاحِدٍ، فَذَهَبُوا إِلَى أَنَّهُ كَانَ فِي سَنَةِ ثَمَانِي عَشْرَةَ.

     ✧ Ibn Jarīr said: In this year, seventeen, ʿUmar b. al-Khaṭṭāb (ؓ) came to Syria and reached Sargh, according to the statement of Muḥammad b. Isḥāq. Sayf said: He reached al-Jābiyah. I say: The more well-known view is that he reached Sargh. The sermon of ʿUmar at al-Jābiyah And ʿUmar delivered an eloquent sermon at al-Jābiyah, according to the saying of those who said he alighted there. From Mūsā b. ʿUqbah, who said: This is the sermon of ʿUmar b. al-Khaṭṭāb to the people on the day of al-Jābiyah. He said: To proceed: I enjoin upon you the fear of God, who remains while all besides Him perishes, by obedience to whom His friends are honored, and by disobedience to whom His enemies are led astray. For there is no excuse for one who perishes by deliberately going astray, thinking it guidance, nor in abandoning a truth, thinking it error. The most incumbent thing for a shepherd to tend among his flock is to tend to them in what God has imposed upon them of the duties of their religion, to which God has guided them. And it is only upon us to command you with what God has commanded you of obedience to Him, and to forbid you from what God has forbidden you of disobedience to Him, and to establish among you the command of God, mighty and majestic, for the near among people and the far. Then we do not care upon whom the truth falls. And I have known that there are people who wish in their religion and say: We pray with those who pray, we strive with those who strive, and we lay claim to the emigration. All of that is done by people who do not uphold it with its due. Faith is not by mere adornment. Prayer has a time that God has stipulated, and there is no setting it right except by it. So the time of the dawn prayer is when one's night departs from him, and food and drink become forbidden to the fasting person... He then mentioned the times of the prayers. He said: A man says: I have emigrated [but he has not emigrated]. The true emigrants are those who have emigrated from evil deeds. And people say: We have striven. Striving in the way of God is fighting the enemy and avoiding what is forbidden. A man may fight by his natural courage and so defend. So understand what you are admonished with, for the scabbed one is he whose religion is scabbed. The fortunate one is he who is admonished by others. The wretched one is he who was wretched in his mother's womb. The worst of matters are their innovations. Moderation in a sunnah is better than diligence in an innovation. People have an aversion to their ruler, and I seek refuge with God that it may overtake me. Beware of ingrained rancors, followed desires, and preferred worldly life. Hold fast to this Qurʾān, for in it is light and healing. I have fulfilled what was upon me in what God, mighty and majestic, has entrusted to me of your affairs, and I have admonished you with sincere counsel. We have ordered your provisions for you, so you have no argument against God, mighty and majestic; rather, the argument is His against you. I say this my saying, and I seek God's forgiveness for myself and for you. And the commanders of the armies had met him: Abū ʿUbaydah, Yazīd b. Abī Sufyān, and Khālid b. al-Walīd, at Sargh. They informed him that the plague had fallen upon Syria. So ʿUmar consulted the Muhājirūn and the Anṣār, and they differed before him. Some said: You have come for a matter, so do not turn back from it. Others said: We do not think you should advance with the faces of the companions of the Messenger of God ﷺ upon this plague. It is said that ʿUmar commanded the people to return the next day. Abū ʿUbaydah said: Fleeing from the decree of God? He said: Yes, we flee from the decree of God to the decree of God. Do you not see that if you descended into a valley with two sides, one fertile and the other barren, if you pastured in the fertile one, you pastured in it by the decree of God, and if you pastured in the barren one, you pastured in it by the decree of God. Then he said: If someone other than you said it, O Abū ʿUbaydah. Ibn Isḥāq said in his narration—and it is in the Ṣaḥīḥ of al-Bukhārī: ʿAbd al-Raḥmān b. ʿAwf was absent on some business of his. When he arrived, he said: I have knowledge of that. I heard the Messenger of God ﷺ say: If you hear of it in a land, do not advance upon it; and if it falls in a land while you are in it, do not leave fleeing from it. So ʿUmar praised God—meaning because it agreed with his view—and returned with the people. From Saʿd b. Mālik b. Abī Waqqāṣ, Khuzaymah b. Thābit, and Usāmah b. Zayd, they said: The Messenger of God ﷺ said: This plague is a defilement and a remnant of punishment with which a people before you were punished. If it falls in a land where you are, do not leave it fleeing from it; and if you hear of it in a land, do not enter upon it. Sayf b. ʿUmar said: The plague had fallen upon Syria in Muḥarram of the year seventeen and Ṣafar, then it lifted. It is as though Sayf believed that this plague was the plague of ʿAmawās in which a multitude of commanders and leading Muslims perished. But the matter is not as he claimed; rather, the plague of ʿAmawās was in the following year after this one. Sayf b. ʿUmar mentioned that the Commander of the Faithful ʿUmar had resolved to tour the lands, visit the commanders, and look into what they had undertaken and what they had preferred of good. The companions differed before him: some said: Begin with Iraq. Others said: With Syria. ʿUmar resolved to come to Syria in order to distribute the inheritances of those Muslims who had died in the plague of ʿAmawās, for its distribution had become problematic for the Muslims in Syria. So he resolved upon that. This implies that ʿUmar resolved to come to Syria after the plague of ʿAmawās, and the plague had been in the year eighteen. So it is another coming besides the coming to Sargh, and God knows best. Sayf said, from Abū ʿUthmān, Abū Ḥārithah, and al-Rabīʿ b. al-Nuʿmān, they said: ʿUmar said: The inheritances of the people in Syria have been lost. I shall begin with it, distribute the inheritances, and establish for them what is in my mind, then return and travel about in the lands and cast my command to them. They said: So ʿUmar came to Syria four times: twice in the year sixteen and twice in the year seventeen, and he did not enter it in the first of the last two. As for this time, he did not enter it because of the plague. And in the fourth expedition, Bilāl gave him permission when the prayer was due, and the people wept at the mention of the Messenger of God ﷺ. The most intense in weeping among them was ʿUmar (ؓ). This implies what we have mentioned from Sayf, that he says the plague of ʿAmawās was in the year seventeen. Muḥammad b. Isḥāq, Abū Maʿshar, and more than one differed with him, going to the view that it was in the year eighteen.

106. Tarikh (al-Tabari) 1903No grade recorded

     فَتْحِ الْجَزِيرَةِ وَأَرْمِينِيَّةَ   قَالَ ابْنُ جَرِيرٍ وَفِي سنة سبع عشرة فُتِحَتِ الْجَزِيرَةُ، فِيمَا قَالَهُ سَيْفُ بْنُ عُمَرَ. قَالَ ابْنُ جَرِيرٍ فِي ذِي الْحِجَّةِ مِنْ سَنَةِ سَبْعَ عَشْرَةَ. فَوَافَقَ سَيْفَ بْنَ عُمَرَ فِي كَوْنِهَا فِي هَذِهِ السَّنَةِ. وَقَالَ ابْنُ إِسْحَاقَ كَانَ ذَلِكَ فِي سَنَةِ تِسْعَ عَشْرَةَ. أحداث الفتح سَارَ إِلَيْهَا عِيَاضُ بْنُ غَنْمٍ، وَفِي صُحْبَتِهِ أَبُو مُوسَى الْأَشْعَرِيُّ، وَعُمَرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَهُوَ غُلَامٌ صَغِيرُ السِّنِّ لَيْسَ إِلَيْهِ مِنَ الْأَمْرِ شَيْءٌ، وَعُثْمَانُ بْنُ أَبِي الْعَاصِ وأَرْسَلَ سُهَيْلَ بْنَ عَدِيٍّ إِلَى الرَّقَّةِ وَقَدِ ارْفَضَّ أَهْلُ الْجَزِيرَةِ عَنْ حِمْصَ إِلَى كُوَرِهِمْ، حِينَ سَمِعُوا بِأَهْلِ الْكُوفَةِ، فَنَزَلَ عَلَيْهِمْ فَأَقَامَ يُحَاصِرُهُمْ حَتَّى صَالَحُوهُ، فَبَعَثُوا فِي ذَلِكَ إِلَى عِيَاضٍ وَهُوَ فِي مَنْزِلٍ وَسَطٍ بَيْنَ الْجَزِيرَةِ، فَقَبِلَ مِنْهُمْ وَصَالَحَهُمْ، وَصَارُوا ذِمَّةً، وَخَرَجَ عَبْدُ اللَّهِ بْنُ عِتْبَانَ عَلَى الْمَوْصِلِ إِلَى نَصِيبِينَ، فَلَقُوهُ بِالصُّلْحِ، وَصَنَعُوا كَصُنْعِ أَهْلِ الرَّقَّةِ، فَكَتَبُوا إِلَى عِيَاضٍ فَقَبِلَ مِنْهُمْ وَعَقَدَ لَهُمْ. وَخَرَجَ الْوَلِيدُ بْنُ عُقْبَةَ فَقَدِمَ عَلَى عَرَبِ الْجَزِيرَةِ، فَنَهَضَ مَعَهُ مُسْلِمُهُمْ وَكَافِرُهُمْ، إِلَّا إِيَادَ بْنَ نِزَارٍ، فَإِنَّهُمْ دَخَلُوا أَرْضَ الرُّومِ، فَكَتَبَ الْوَلِيدُ بِذَلِكَ إِلَى عُمَرَ. وَلَمَّا أَخَذُوا الرَّقَّةَ وَنَصِيبِينَ ضَمَّ عِيَاضٌ إِلَيْهِ سُهَيْلًا وَعَبْدَ اللَّهِ، وَسَارَ بِالنَّاسِ إِلَى حَرَّانَ، فَلَمَّا وَصَلَ أَجَابَهُ أَهْلُهَا إِلَى الْجِزْيَةِ فَقَبِلَ مِنْهُمْ. ثُمَّ إِنَّ عِيَاضًا سَرَّحَ سُهَيْلًا وَعَبْدَ اللَّهِ إِلَى الرُّهَاءِ فَأَجَابُوهُمَا إِلَى الْجِزْيَةِ، وَأَجْرَوْا كُلَّ مَا أَخَذُوهُ مِنَ الْجَزِيرَةِ عَنْوَةً مَجْرَى الذِّمَّةِ، فَكَانَتِ الْجَزِيرَةُ أَسْهَلَ الْبُلْدَانِ فَتْحًا. وَرَجَعَ سُهَيْلٌ وَعَبْدُ اللَّهِ إِلَى الْكُوفَةِ. وَكَتَبَ أَبُو عُبَيْدَةَ إِلَى عُمَرَ بَعْدَ انْصِرَافِهِ مِنْ الْجَابِيَةِ يَسْأَلُهُ أَنْ يَضُمَّ إِلَيْهِ عِيَاضَ بْنَ غَنْمٍ إِذَا أَخَذَ خَالِدًا إِلَى الْمَدِينَةِ، فَصَرَفَهُ إِلَيْهِ، فَاسْتَعْمَلَ حَبِيبَ بْنَ مَسْلَمَةَ عَلَى عَجَمِ الْجَزِيرَةِ وَحَرْبِهَا، وَالْوَلِيدَ بْنَ عُقْبَةَ عَلَى عَرَبِهَا. فَلَمَّا قَدِمَ كِتَابُ الْوَلِيدِ عَلَى عُمَرَ بِمَنْ دَخَلَ الرُّومَ مِنَ الْعَرَبِ كَتَبَ عُمَرُ إِلَى مَلِكِ الرُّومِ: بَلَغَنِي أَنَّ حَيًّا مِنْ أَحْيَاءِ الْعَرَبِ تَرَكَ دَارَنَا وَأَتَى دَارَكَ، فَوَاللَّهِ لَتُخْرِجَنَّهُ إِلَيْنَا أَوْ لَنُخْرِجَنَّ النَّصَارَى إِلَيْكَ. فَأَخْرَجَهُمْ مَلِكُ الرُّومِ، فَخَرَجَ مِنْهُمْ أَرْبَعَةُ آلَافٍ وَتَفَرَّقَ بَقِيَّتُهُمْ فِي مَا يَلِي الشَّامَ وَالْجَزِيرَةَ مِنْ بِلَادِ الرُّومِ، فَكُلُّ إِيَادِيٍّ فِي أَرْضِ الْعَرَبِ مِنْ أُولَئِكَ الْأَرْبَعَةِ آلَافٍ. وَأَبَى الْوَلِيدُ بْنُ عُقْبَةَ أَنْ يَقْبَلَ مِنْ تَغْلِبَ إِلَّا الْإِسْلَامَ، فَكَتَبَ فِيهِمْ إِلَى عُمَرَ، فَكَتَبَ إِلَيْهِ عُمَرُ: إِنَّمَا ذَلِكَ بِجَزِيرَةِ الْعَرَبِ لَا يُقْبَلُ مِنْهُمْ [ فِيهَا ] إِلَّا الْإِسْلَامُ، فَدَعْهُمْ عَلَى أَنْ لَا يُنَصِّرُوا وَلِيدًا وَلَا يَمْنَعُوا أَحَدًا مِنْهُمْ مِنَ الْإِسْلَامِ. وَكَانَ فِي تَغْلِبَ عِزٌّ وَامْتِنَاعٌ، فَهَمَّ بِهِمُ الْوَلِيدُ فَخَافَ عُمَرُ أَنْ يَسْطُوَ عَلَيْهِمْ فَعَزَلَهُ، وَأَمَّرَ عَلَيْهِمْ فُرَاتَ بْنَ حَيَّانَ وَهِنْدَ بْنَ عَمْرٍو الْجَمَلِيَّ. وَقَالَ ابْنُ إِسْحَاقَ: إِنَّ عُمَرَ كَتَبَ إِلَى سَعْدِ بْنِ أَبِي وَقَّاصٍ: إِذَا فَتَحَ اللَّهُ الشَّامَ وَالْعِرَاقَ فَابْعَثْ جُنْدًا إِلَى الْجَزِيرَةِ وَأَمِّرْ عَلَيْهِ خَالِدَ بْنَ عُرْفُطَةَ أَوْ هَاشِمَ بْنَ عُتْبَةَ أَوْ عِيَاضَ بْنَ غَنْمٍ. قَالَ سَعْدٌ: مَا أَخَّرَ أَمِيرُ الْمُؤْمِنِينَ عِيَاضًا إِلَّا لِأَنَّ لَهُ فِيهِ هَوًى وَأَنَا مُوَلِّيهِ، فَبَعَثَهُ وَبَعَثَ مَعَهُ جَيْشًا فِيهِ أَبُو مُوسَى الْأَشْعَرِيُّ، وَابْنُهُ عُمَرُ بْنُ سَعْدٍ لَيْسَ لَهُ مِنَ الْأَمْرِ شَيْءٌ، فَسَارَ عِيَاضٌ وَنَزَلَ بِجُنْدِهِ عَلَى الرُّهَاءِ، فَصَالَحَهُ أَهْلُهُ مُصَالَحَةَ حَرَّانَ، وَبَعَثَ أَبَا مُوسَى إِلَى نَصِيبِينَ فَافْتَتَحَهَا، وَسَارَ عِيَاضٌ بِنَفْسِهِ إِلَى دَارَا فَافْتَتَحَهَا، وَوَجَّهَ عُثْمَانَ بْنَ أَبِي الْعَاصِ إِلَى أَرْمِينِيَّةَ الرَّابِعَةِ فَقَاتَلَ أَهْلَهَا، فَاسْتَشْهَدَ صَفْوَانُ بْنُ الْمُعَطَّلِ، وَصَالَحَ أَهْلُهَا عُثْمَانَ عَلَى الْجِزْيَةِ. ثُمَّ كَانَ فَتْحُ قَيْسَارِيَّةَ مِنْ فِلَسْطِينَ وَهَرَبَ هِرَقْلُ. فَعَلَى هَذَا الْقَوْلِ تَكُونُ الْجَزِيرَةُ مِنْ فُتُوحِ أَهْلِ الْعِرَاقِ، وَالْأَكْثَرُ عَلَى أَنَّهَا مِنْ فُتُوحِ أَهْلِ الشَّامِ، فَإِنَّ أَبَا عُبَيْدَةَ سَيَّرَ عِيَاضَ بْنَ غَنْمٍ إِلَى الْجَزِيرَةِ. وَقِيلَ: إِنَّ أَبَا عُبَيْدَةَ لَمَّا تُوُفِّيَّ اسْتَخْلَفَ عِيَاضًا فَوَرَدَ عَلَيْهِ كِتَابُ عُمَرَ بِوِلَايَتِهِ حِمْصَ وَقِنَّسْرِينَ وَالْجَزِيرَةِ، فَسَارَ إِلَى الْجَزِيرَةِ سَنَةَ ثَمَانِي عَشْرَةَ لِلنِّصْفِ مِنْ شَعْبَانَ فِي خَمْسَةِ آلَافٍ وَعَلَى مَيْمَنَتِهِ سَعِيدُ بْنُ عَامِرِ بْنِ حِذْيَمٍ الْجُمَحِيُّ، وَعَلَى مَيْسَرَتِهِ صَفْوَانُ بْنُ الْمُعَطَّلِ، وَعَلَى مُقَدَّمَتِهِ هُبَيْرَةُ بْنُ مَسْرُوقٍ، فَانْتَهَتْ طَلِيعَةُ عِيَاضٍ إِلَى الرَّقَّةِ، فَأَغَارُوا عَلَى الْفَلَّاحِينَ وَحَصَرُوا الْمَدِينَةَ، وَبَثَّ عِيَاضٌ السَّرَايَا فَأَتَوْهُ بِالْأَسْرَى وَالْأَطْعِمَةِ، وَكَانَ حَصْرُهَا سِتَّةَ أَيَّامٍ، فَطَلَبَ أَهْلُهَا الصُّلْحَ، فَصَالَحَهُمْ عَلَى أَنْفُسِهِمْ وَذَرَارِيهِمْ وَأَمْوَالِهِمْ وَمَدِينَتِهِمْ، وَقَالَ عِيَاضٌ: الْأَرْضُ لَنَا قَدْ وَطِئْنَاهَا وَمَلَكْنَاهَا، فَأَقَرَّهَا فِي أَيْدِيهِمْ عَلَى الْخَرَاجِ وَوَضْعِ الْجِزْيَةِ. ثُمَّ سَارَ إِلَى حَرَّانَ فَجَعَلَ عَلَيْهَا عَسْكَرًا يَحْصُرُهَا، عَلَيْهِمْ صَفْوَانُ بْنُ الْمُعَطَّلِ وَحَبِيبُ بْنُ مَسْلَمَةَ، وَسَارَ هُوَ إِلَى الرُّهَاءِ، فَقَاتَلَهُ أَهْلُهَا ثُمَّ انْهَزَمُوا وَحَصَرَهُمُ الْمُسْلِمُونَ فِي مَدِينَتِهِمْ، فَطَلَبَ أَهْلُهَا الصُّلْحَ فَصَالَحَهُمْ، وَعَادَ إِلَى حَرَّانَ فَوَجَدَ صَفْوَانَ وَحَبِيبًا وَقَدْ غَلَبَا عَلَى حُصُونٍ وَقُرًى مِنْ أَعْمَالِ حَرَّانَ، فَصَالَحَهُ أَهْلُهَا عَلَى مِثْلِ صُلْحِ الْرُّهَاءِ. وَكَانَ عِيَاضٌ يَغْزُو وَيَعُودُ إِلَى الرُّهَاءِ، وَفَتَحَ سُمَيْسَاطَ، وَأَتَى سَرُوجَ وَرَأْسَ كَيْفَا وَالْأَرْضَ الْبَيْضَاءَ، فَصَالَحَهُ أَهْلُهَا عَلَى صُلْحِ الرُّهَاءِ. ثُمَّ إِنَّ أَهْلَ سُمَيْسَاطَ غَدَرُوا، فَرَجَعَ إِلَيْهِمْ عِيَاضٌ فَحَاصَرَهُمْ حَتَّى فَتَحَهَا، ثُمَّ أَتَى قُرَيَّاتٍ عَلَى الْفُرَاتِ، وَهِيَ جِسْرُ مَنْبِجَ وَمَا يَلِيهَا، فَفَتَحَهَا وَسَارَ إِلَى رَأْسِ عَيْنٍ، وَهِيَ عَيْنُ الْوَرْدَةِ، فَامْتَنَعَتْ عَلَيْهِ وَتَرَكَهَا وَسَارَ إِلَى تَلِّ مَوْزَنَ، فَفَتَحَهَا عَلَى صُلْحِ الرُّهَاءِ سَنَةَ تِسْعَ عَشْرَةَ، وَسَارَ إِلَى آمِدٍ فَحَصَرَهَا، فَقَاتَلَهُ أَهْلُهَا ثُمَّ صَالَحُوهُ عَلَى صُلْحِ الرُّهَاءِ، وَفَتَحَ مَيَّافَارِقِينَ عَلَى مِثْلِ ذَلِكَ، وَكَفْرَتُوثَا، فَسَارَ إِلَى نَصِيبِينَ فَقَاتَلَهُ أَهْلُهَا ثُمَّ صَالَحُوهُ عَلَى مِثْلِ صُلْحِ الرُّهَاءِ، وَفَتَحَ طُورَ عَبْدَيْنِ وَحِصْنَ مَارِدِينَ، وَقَصَدَ الْمَوْصِلَ فَفَتَحَ أَحَدَ الْحِصْنَيْنِ، وَقِيلَ: لَمْ يَصِلْ إِلَيْهَا، وَأَتَاهُ بِطْرِيقُ الزَّوْزَانِ فَصَالَحَهُ، ثُمَّ سَارَ إِلَى أَرْزَنَ فَفَتَحَهَا، وَدَخَلَ الدَّرْبَ فَأَجَازَهُ بَدْلِيسُ وَبَلَغَ خِلَاطَ فَصَالَحَهُ بِطْرِيقُهَا، وَانْتَهَى إِلَى الْعَيْنِ الْحَامِضَةِ مِنْ أَرْمِينِيَّةَ، ثُمَّ عَادَ إِلَى الرَّقَّةِ وَمَضَى إِلَى حِمْصَ فَمَاتَ سَنَةَ عِشْرِينَ. وَاسْتَعْمَلَ عُمَرُ سَعِيدَ بْنَ حِذْيَمٍ، فَلَمْ يَلْبَثْ إِلَّا قَلِيلًا حَتَّى مَاتَ، فَاسْتَعْمَلَ عُمَيْرَ بْنَ سَعْدٍ الْأَنْصَارِيَّ، فَفَتَحَ رَأْسَ عَيْنٍ بَعْدَ قِتَالٍ شَدِيدٍ. وَقِيلَ: إِنَّ عِيَاضًا أَرْسَلَ عُمَيْرَ بْنَ سَعْدٍ إِلَى رَأْسِ عَيْنٍ فَفَتَحَهَا بَعْدَ أَنِ اشْتَدَّ قِتَالُهُ عَلَيْهَا. وَقِيلَ: إِنَّ عُمَرَ أَرْسَلَ أَبَا مُوسَى الْأَشْعَرِيَّ إِلَى رَأْسِ عَيْنٍ بَعْدَ وَفَاةِ عِيَاضٍ. وَقِيلَ: إِنَّ خَالِدَ بْنَ الْوَلِيدِ حَضَرَ فَتْحَ الْجَزِيرَةِ مَعَ عِيَاضٍ وَدَخَلَ حَمَّامًا بِآمِدٍ فَاطَّلَى بِشَيْءٍ فِيهِ خَمْرٌ فَعَزَلَهُ عُمَرُ. وَقِيلَ: إِنَّ خَالِدًا لَمْ يَسِرْ تَحْتَ لِوَاءِ أَحَدٍ غَيْرِ أَبِي عُبَيْدَةَ. وَاللَّهُ أَعْلَمُ. وَلَمَّا فَتَحَ عِيَاضٌ سُمَيْسَاطَ بَعَثَ حَبِيبَ بْنَ مَسْلَمَةَ إِلَى مَلَطْيَةَ فَفَتَحَهَا عَنْوَةً، ثُمَّ نَقَضَ أَهْلُهَا الصُّلْحَ، فَلَمَّا وَلِيَ مُعَاوِيَةُ الشَّامَ وَالْجَزِيرَةَ وَجَّهَ إِلَيْهَا حَبِيبَ بْنَ مَسْلَمَةَ أَيْضًا فَفَتَحَهَا عَنْوَةً وَرَتَّبَ فِيهَا جُنْدًا مِنَ الْمُسْلِمِينَ مَعَ عَامِلِهَا.

     ✧ The Conquest of al-Jazīrah and Armenia Ibn Jarīr said: In the year seventeen al-Jazīrah was conquered, according to what Sayf b. ʿUmar said. Ibn Jarīr said: in Dhū al-Ḥijjah of the year seventeen. Thus he agreed with Sayf b. ʿUmar that it was in this year. Ibn Isḥāq said: That was in the year nineteen. The events of the conquest ʿIyāḍ b. Ghanm marched to it, accompanied by Abū Mūsā al-Ashʿarī, and ʿUmar b. Saʿd b. Abī Waqqāṣ, who was a young boy of small age with no authority over any matter, and ʿUthmān b. Abī al-ʿĀṣ. He sent Suhayl b. ʿAdī to al-Raqqah. The people of al-Jazīrah had dispersed from Ḥimṣ to their districts when they heard about the people of al-Kūfah. He descended upon them and laid siege to them until they made peace with him. They sent about that to ʿIyāḍ, who was in a central encampment within al-Jazīrah, and he accepted it from them and made peace with them, and they became a protected community. ʿAbd Allāh b. ʿItbān went out against al-Mawṣil to Naṣībīn. They met him with peace and did as the people of al-Raqqah had done. They wrote to ʿIyāḍ, and he accepted it from them and concluded an agreement for them. Al-Walīd b. ʿUqbah went out and arrived at the Arabs of al-Jazīrah. Their Muslims and their unbelievers rose with him, except Iyād b. Nizār, for they entered the land of the Romans. Al-Walīd wrote about that to ʿUmar. When they took al-Raqqah and Naṣībīn, ʿIyāḍ joined Suhayl and ʿAbd Allāh to himself and marched with the people to Ḥarrān. When he arrived, its people responded to him with the jizyah, and he accepted it from them. Then ʿIyāḍ dispatched Suhayl and ʿAbd Allāh to al-Ruhāʾ. They responded to the two of them with the jizyah, and they made everything they took in al-Jazīrah by force run according to the status of a protected community. Thus al-Jazīrah was the easiest of lands to conquer. Suhayl and ʿAbd Allāh returned to al-Kūfah. Abū ʿUbaydah wrote to ʿUmar after his return from al-Jābiyah, asking him to attach ʿIyāḍ b. Ghanm to him when he took Khālid to al-Madīnah, so he sent him to him. He appointed Ḥabīb b. Maslamah over the non-Arabs of al-Jazīrah and its warfare, and al-Walīd b. ʿUqbah over its Arabs. When al-Walīd's letter reached ʿUmar about the Arabs who had entered the land of the Romans, ʿUmar wrote to the king of the Romans: It has reached me that a clan of the Arab clans has left our abode and come to your abode. By God, you will expel them to us, or we will expel the Christians to you. So the king of the Romans expelled them. Four thousand of them came out, and the rest of them dispersed in the lands of the Romans adjacent to Syria and al-Jazīrah. Every Iyādī in the land of the Arabs is from those four thousand. Al-Walīd b. ʿUqbah refused to accept from Taghlib anything but Islam, so he wrote about them to ʿUmar. ʿUmar wrote to him: That applies only in the Arabian Peninsula; nothing but Islam is accepted from them there. So leave them on condition that they do not baptize a child and do not prevent anyone among them from embracing Islam. There was strength and resistance in Taghlib, so al-Walīd was determined to move against them. ʿUmar feared that he would overpower them, so he dismissed him and appointed over them Furāt b. Ḥayyān and Hind b. ʿAmr al-Jamalī. Ibn Isḥāq said: ʿUmar wrote to Saʿd b. Abī Waqqāṣ: When God opens Syria and Iraq, send an army to al-Jazīrah and appoint over it Khālid b. ʿUrfuṭah or Hāshim b. ʿUtbah or ʿIyāḍ b. Ghanm. Saʿd said: The Commander of the Faithful delayed ʿIyāḍ only because he has an inclination toward him, and I am appointing him. So he dispatched him and sent with him an army that included Abū Mūsā al-Ashʿarī and his son ʿUmar b. Saʿd, who had no authority over any matter. ʿIyāḍ marched and encamped with his army at al-Ruhāʾ. Its people made peace with him on the same terms as the peace of Ḥarrān. He sent Abū Mūsā to Naṣībīn, and he conquered it. ʿIyāḍ himself marched to Dārā and conquered it. He directed ʿUthmān b. Abī al-ʿĀṣ to Armenia the Fourth, and he fought its people. Ṣafwān b. al-Muʿaṭṭal was martyred, and its people made peace with ʿUthmān in return for the jizyah. Then came the conquest of Caesarea in Palestine and the flight of Heraclius. According to this statement, al-Jazīrah would be among the conquests of the people of Iraq, but the majority hold that it was among the conquests of the people of Syria, for Abū ʿUbaydah dispatched ʿIyāḍ b. Ghanm to al-Jazīrah. It is said: When Abū ʿUbaydah died, he appointed ʿIyāḍ as his successor. ʿUmar's letter reached him appointing him over Ḥimṣ, Qinnasrīn, and al-Jazīrah. He marched to al-Jazīrah in the year eighteen, in the middle of Shaʿbān, with five thousand men. On his right wing was Saʿīd b. ʿĀmir b. Ḥidhyam al-Jumaḥī, on his left wing Ṣafwān b. al-Muʿaṭṭal, and in his vanguard Hubayrah b. Masrūq. ʿIyāḍ's advance guard reached al-Raqqah, and they raided the farmers and besieged the city. ʿIyāḍ dispatched raiding parties, and they brought him captives and food. The siege lasted six days. Its people sought peace, and he made peace with them regarding themselves, their offspring, their wealth, and their city. ʿIyāḍ said: The land is ours; we have trodden it and possessed it. So he confirmed it in their hands in return for the land tax and the imposition of the jizyah. Then he marched to Ḥarrān and placed an army to besiege it, commanded by Ṣafwān b. al-Muʿaṭṭal and Ḥabīb b. Maslamah. He himself marched to al-Ruhāʾ. Its people fought him, then they were defeated, and the Muslims besieged them in their city. Its people sought peace, and he made peace with them. He returned to Ḥarrān and found that Ṣafwān and Ḥabīb had already taken control of fortresses and villages in the districts of Ḥarrān. Its people made peace with him on terms similar to the peace of al-Ruhāʾ. ʿIyāḍ used to raid and return to al-Ruhāʾ. He conquered Sumaysāṭ, and he came to Sarūj, Raʾs Kayfā, and al-Arḍ al-Bayḍāʾ. Their people made peace with him on the peace of al-Ruhāʾ. Then the people of Sumaysāṭ broke their treaty, so ʿIyāḍ returned to them and besieged them until he conquered it. Then he came to small towns on the Euphrates, namely Jisr Manbij and what is adjacent to it, and he conquered them. He marched to Raʾs ʿAyn, which is ʿAyn al-Wardah. It resisted him, so he left it and marched to Tall Mawzan, which he conquered on the peace of al-Ruhāʾ in the year nineteen. He marched to Āmid and besieged it. Its people fought him, then they made peace with him on the peace of al-Ruhāʾ. He conquered Mayyāfāriqīn on the same terms, and Kafartūthā. He marched to Naṣībīn. Its people fought him, then they made peace with him on terms like the peace of al-Ruhāʾ. He conquered Ṭūr ʿAbdīn and the fortress of Māridīn. He headed for al-Mawṣil and conquered one of the two fortresses. It is said: He did not reach it. The patrician of al-Zawzān came to him and made peace with him. Then he marched to Arzan and conquered it. He entered the mountain pass, and Bidlīs granted him passage. He reached Khilāṭ, and its patrician made peace with him. He arrived at al-ʿAyn al-Ḥāmiḍah in Armenia. Then he returned to al-Raqqah and went on to Ḥimṣ, where he died in the year twenty. ʿUmar appointed Saʿīd b. Ḥidhyam, but he remained only a short while before he died. So ʿUmar appointed ʿUmayr b. Saʿd al-Anṣārī, and he conquered Raʾs ʿAyn after fierce fighting. It is said: ʿIyāḍ sent ʿUmayr b. Saʿd to Raʾs ʿAyn, and he conquered it after the fighting against it became intense. It is said: ʿUmar sent Abū Mūsā al-Ashʿarī to Raʾs ʿAyn after the death of ʿIyāḍ. It is said: Khālid b. al-Walīd was present at the conquest of al-Jazīrah with ʿIyāḍ and entered a bath in Āmid, where he anointed himself with something containing wine, so ʿUmar dismissed him. It is said: Khālid never marched under the banner of anyone other than Abū ʿUbaydah. And God knows best. When ʿIyāḍ conquered Sumaysāṭ, he sent Ḥabīb b. Maslamah to Malaṭyah, and he conquered it by force. Then its people broke the peace. When Muʿāwiyah was appointed over Syria and al-Jazīrah, he again dispatched Ḥabīb b. Maslamah to it, and he conquered it by force and stationed in it a garrison of Muslims along with its governor.

107. Tarikh (al-Tabari) 1904No grade recorded

     عَزْلِ خَالِدِ بْنِ الْوَلِيدِ سَنَةُ سَبْعَ عَشْرَةَ قَالَ ابْنُ جَرِيرٍ وَفِي هَذِهِ السَّنَةِ أَدْرَبَ خَالِدُ بْنُ الْوَلِيدِ وَعِيَاضُ بْنُ غَنْمٍ، أَيْ سَلَكَا دَرْبَ الرُّومِ وَأَغَارَا عَلَيْهِمْ، فَغَنِمُوا أَمْوَالًا عَظِيمَةً وَسَبَيَا كَثِيرًا. ثُمَّ رُوِيَ مِنْ طَرِيقِ سَيْفٍ، عَنْ أَبِي عُثْمَانَ وَأَبِي حَارِثَةَ وَالرَّبِيعِ وَأَبِي الْمُجَالِدِ، قَالُوا: لَمَّا رَجَعَ خَالِدٌ وَمَعَهُ أَمْوَالٌ جَزِيلَةٌ مِنَ الصَّائِفَةِ، انْتَجَعَهُ النَّاسُ يَبْتَغُونَ رِفْدَهُ وَنَائِلَهُ، فَكَانَ مِمَّنْ دَخَلَ عَلَيْهِ الْأَشْعَثُ بْنُ قَيْسٍ، فَأَجَازَهُ بِعَشَرَةِ آلَافٍ. وَدَخَلَ خَالِدٌ الْحَمَّامَ، فَتَدَلَّكَ بِغُسْلٍ فِيهِ خَمْرٌ، فَكَتَبَ إِلَيْهِ عُمَرُ: بَلَغَنِي أَنَّكَ تَدَلَّكْتَ بِخَمْرٍ، وَإِنَّ اللَّهَ قَدْ حَرَّمَ ظَاهِرَ الْخَمْرِ وَبَاطِنَهُ وَمَسَّهُ، فَلَا تُمِسُّوهَا أَجْسَادَكُمْ. فَكَتَبَ إِلَيْهِ خَالِدٌ: إِنَّا قَتَلْنَاهَا فَعَادَتْ غَسُولًا غَيْرَ خَمْرٍ. فَكَتَبَ إِلَيْهِ عُمَرُ: إِنَّ آلَ الْمُغِيرَةِ ابْتُلُوا بِالْجَفَاءِ فَلَا أَمَاتَكُمُ اللَّهُ عَلَيْهِ. فَلَمَّا فَرَّقَ خَالِدٌ فِي الَّذِينَ انْتَجَعُوهُ الْأَمْوَالَ سَمِعَ بِذَلِكَ عُمَرُ بْنُ الْخَطَّابِ، وَكَانَ لَا يَخْفَى عَلَيْهِ شَيْءٌ مِنْ عَمَلِهِ، فَدَعَا عُمَرُ الْبَرِيدَ، فَكَتَبَ مَعَهُ إِلَى إِلَى أَبِي عُبَيْدَةَ يَأْمُرُهُ أَنْ يُقِيمَ خَالِدًا، وَيَكْشِفَ عِمَامَتَهُ، وَيَنْزِعَ عَنْهُ قَلَنْسُوَتَهُ، وَيُقَيِّدَهُ بِعِمَامَتِهِ، وَيَسْأَلَهُ عَنْ هَذِهِ الْعَشْرَةِ آلَافٍ، إِنْ كَانَ أَجَازَهَا الْأَشْعَثَ مِنْ مَالِهِ فَهُوَ سَرَفٌ، وَإِنْ كَانَ مِنْ مَالِ الصَّائِفَةِ فَهِيَ خِيَانَةٌ، ثُمَّ اعْزِلْهُ عَنْ عَمَلِهِ. فَطَلَبَ أَبُو عُبَيْدَةَ خَالِدًا، وَصَعِدَ أَبُو عُبَيْدَةَ الْمِنْبَرَ، وَأُقِيمَ خَالِدٌ بَيْنَ يَدَيِ الْمِنْبَرِ، وَقَامَ إِلَيْهِ بِلَالٌ فَفَعَلَ بِهِ مَا أَمَرَ بِهِ عُمَرُ بْنُ الْخَطَّابِ هُوَ وَالْبَرِيدِيُّ الَّذِي قَدِمَ بِالْكِتَابِ. هَذَا وَأَبُو عُبَيْدَةَ سَاكِتٌ لَا يَتَكَلَّمُ، ثُمَّ نَزَلَ أَبُو عُبَيْدَةَ وَاعْتَذَرَ إِلَى خَالِدٍ مِمَّا كَانَ بِغَيْرِ اخْتِيَارِهِ وَإِرَادَتِهِ فَعَذَرَهُ خَالِدٌ، وَعَرَفَ أَنَّهُ لَا قَصْدَ لَهُ فِي ذَلِكَ. ثُمَّ سَارَ خَالِدٌ إِلَى قِنَّسْرِينَ فَخَطَبَ أَهْلَ الْبَلَدِ وَوَدَّعَهُمْ، وَسَارَ بِأَهْلِهِ إِلَى حِمْصَ فَخَطَبَهُمْ أَيْضًا وَوَدَّعَهُمْ وصول خالد بن الوليد إلى المدينة وَسَارَ إِلَى الْمَدِينَةِ فَلَمَّا دَخَلَ خَالِدٌ عَلَى عُمَرَ أَنْشَدَ عُمَرُ قَوْلَ الشَّاعِرِ صَنَعْتَ فَلَمْ يَصْنَعْ كَصُنْعِكَ صَانِعُ وَمَا يَصْنَعُ الْأَقْوَامُ فَاللَّهُ صَانِعُ ثُمَّ سَأَلَهُ: مَنْ أَيْنَ هَذَا الْيَسَارُ الَّذِي تُجِيزُ مِنْهُ بِعَشَرَةِ آلَافٍ ؟ فَقَالَ: مِنَ الْأَنْفَالِ وَالسُّهْمَانِ. قَالَ: فَمَا زَادَ عَلَى السِّتِّينَ أَلْفًا فَلَكَ. ثُمَّ قَوَّمَ أَمْوَالَهُ وَعُرُوضَهُ وَأَخَذَ مِنْهُ عِشْرِينَ أَلْفًا، ثُمَّ قَالَ: وَاللَّهِ إِنَّكَ عَلَيَّ لَكَرِيمٌ، وَإِنَّكَ إِلَيَّ لَحَبِيبٌ، وَلَنْ تَعْمَلَ لِي بَعْدَ الْيَوْمِ عَلَى شَيْءٍ. وَقَالَ سَيْفٌ بسنده عَنْ عَدِيِّ بْنِ سَهْلٍ قَالَ: كَتَبَ عُمَرُ إِلَى الْأَمْصَارِ: إِنِّي لَمْ أَعْزِلْ خَالِدًا عَنْ سُخْطَةٍ وَلَا خِيَانَةٍ، وَلَكِنَّ النَّاسَ فُتِنُوا بِهِ، فَأَحْبَبْتُ أَنْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ الصَّانِعُ. وَأَنْ لَا يَكُونُوا بِعَرَضِ فِتْنَةٍ. وَعَوَّضَهُ عَمَّا أُخِذَ مِنْهُ.

     ✧ The dismissal of Khālid b. al-Walīd in the year seventeen Ibn Jarīr said: In this year Khālid b. al-Walīd and ʿIyāḍ b. Ghanm “adrabā,” meaning they took the road of the Byzantines and raided them, gaining great wealth and many captives. Then it is narrated by way of Sayf, from Abū ʿUthmān, Abū Ḥārithah, al-Rabīʿ, and Abū al-Mujālid, who said: When Khālid returned with abundant wealth from the summer expedition, people sought him out hoping for his gifts and bounty. Among those who went in to see him was al-Ashʿath b. Qays, and he gave him a gift of ten thousand. Khālid entered the bathhouse and rubbed himself with a wash that contained wine. ʿUmar wrote to him: “It has reached me that you rubbed yourself with wine. God has forbidden the outward and inward aspects of wine and even touching it, so do not let it touch your bodies.” Khālid wrote back to him: “We killed it, and it reverted to being a cleanser, not wine.” ʿUmar wrote to him: “The family of al-Mughīrah has been afflicted with coarseness; may God not cause you to die upon it.” When Khālid distributed the wealth among those who had sought him out, ʿUmar b. al-Khaṭṭāb heard of it—for nothing of his actions was hidden from him. ʿUmar summoned the courier and wrote with him to Abū ʿUbaydah, ordering him to make Khālid stand, remove his turban, take off his cap, bind him with his own turban, and ask him about these ten thousand: if he had given them to al-Ashʿath from his own wealth, it was extravagance; if from the wealth of the summer expedition, it was betrayal. Then he was to dismiss him from his post. Abū ʿUbaydah sought out Khālid. Abū ʿUbaydah ascended the pulpit, Khālid was made to stand before the pulpit, and Bilāl came up to him and did what ʿUmar b. al-Khaṭṭāb had commanded, he and the courier who had brought the letter. All the while Abū ʿUbaydah was silent, not speaking. Then Abū ʿUbaydah descended and apologized to Khālid for what had happened against his choice and will. Khālid excused him and understood that he had no intention in that. Then Khālid went to Qinnasrīn and addressed the people of the town and bade them farewell. He traveled with his family to Ḥimṣ, addressed them as well, and bade them farewell. Khālid b. al-Walīd’s arrival in Madinah He traveled to Madinah. When Khālid entered upon ʿUmar, ʿUmar recited the poet’s verse: “You acted, and no doer has acted as you have acted; whatever people do, God is the true Doer.” Then he asked him: “Where did this wealth come from, from which you give a gift of ten thousand?” He said: “From the anfāl and the shares.” He said: “Whatever exceeds the sixty thousand is yours.” Then he assessed his wealth and goods and took twenty thousand from him. Then he said: “By God, you are generous toward me, and you are beloved to me, but you will never again work for me in anything.” Sayf said with his chain from ʿAdī b. Sahl: ʿUmar wrote to the garrison towns: “I have not dismissed Khālid out of anger or betrayal, but the people were tempted by him, and I wanted them to know that God is the Doer, and that they should not be exposed to temptation.” And he compensated him for what had been taken from him.

108. Tarikh (al-Tabari) 1905No grade recorded

     بِنَاءِ الْمَسْجِدِ الْحَرَامِ وَالتَّوْسِعَةِ فِيهِ   وفي سَنَةَ سَبْعَ عَشْرَةَ، اعْتَمَرَ عُمَرُ بْنُ الْخَطَّابِ وَبَنَى الْمَسْجِدَ الْحَرَامَ وَوَسَّعَ فِيهِ، وَأَقَامَ بِمَكَّةَ عِشْرِينَ لَيْلَةً وَتَزَوَّجَ فِي مَكَّةَ ابْنَةَ حَفْصِ بْنِ الْمُغِيرَةِ، فَأُخْبِرَ أَنَّهَا عَاقِرٌ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا، فَرَجَعَتْ إِلَى زَوْجِهَا الْأَوَّلِ. وَهَدَمَ عَلَى قَوْمٍ أَبَوْا أَنْ يَبِيعُوا، وَوَضَعَ أَثْمَانَ دُورِهِمْ فِي بَيْتِ الْمَالِ حَتَّى أَخَذُوهَا، وَكَانَتْ عُمْرَتُهُ فِي رَجَبٍ، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ زَيْدَ بْنَ ثَابِتٍ، وَأَمَرَ بِتَجْدِيدِ أَنْصَابِ الْحَرَمِ، فَأَمَرَ بِذَلِكَ مَخْرَمَةَ بْنَ نَوْفَلٍ وَالْأَزْهَرَ بْنَ عَبْدِ عَوْفٍ وَحُوَيْطِبَ بْنَ عَبْدِ الْعُزَّى وَسَعِيدَ بْنَ يَرْبُوعٍ، وقَالَ الْوَاقِدِيُّ: وَحَدَّثَنِي كَثِيرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيُّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: قَدِمْنَا مَعَ عُمَرَ مَكَّةَ فِي عُمْرَةٍ سَنَةَ سَبْعَ عَشْرَةَ، فَمَرَّ بِالطَّرِيقِ فَكَلَّمَهُ أَهْلُ الْمِيَاهِ أَنْ يَبْنُوا مَنَازِلَ بَيْنَ مَكَّةَ وَالْمَدِينَةِ - وَلَمْ يَكُنْ قَبْلَ ذَلِكَ بِنَاءٌ - فَأَذِنَ لَهُمْ وَشَرَطَ عَلَيْهِمْ أَنَّ ابْنَ السَّبِيلِ أَحَقُّ بِالظِّلِّ وَالْمَاءِ.

     ✧ The building of the Sacred Mosque and the expansion therein In the year seventeen, ʿUmar b. al-Khaṭṭāb performed ʿumrah and built the Sacred Mosque and expanded it, and he stayed in Makkah for twenty nights and married in Makkah the daughter of Ḥafṣ b. al-Mughīrah. He was told that she was barren, so he divorced her before consummating the marriage, and she returned to her first husband. He demolished the houses of a people who refused to sell, and he placed the prices of their homes in the public treasury until they took them. His ʿumrah was in Rajab, and he appointed Zayd b. Thābit as his deputy over Madinah. He ordered the renewal of the boundary markers of the sanctuary, and he ordered that to Makhramah b. Nawfal, al-Azhar b. ʿAbd ʿAwf, Ḥuwayṭib b. ʿAbd al-ʿUzzā, and Saʿīd b. Yarbūʿ. Al-Wāqidī said: Kathīr b. ʿAbd Allāh al-Muzanī narrated to me, from his father, from his grandfather, who said: We arrived with ʿUmar in Makkah during the ʿumrah of the year seventeen, and he passed along the road. The people of the watering places spoke to him about building dwellings between Makkah and Madinah—and there had been no building before that—so he permitted them and stipulated to them that the wayfarer has more right to the shade and the water.

109. Tarikh (al-Tabari) 1906No grade recorded

     تَزَوَّجَ عُمَرُ أُمَّ كُلْثُومٍ بِنْتَ عَلِيِّ بْنِ أَبِي طَالِبٍ  ، وَهِيَ ابْنَةُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ. وَكَانَ قَدْ خَطَبَهَا إِلَى عَلِيٍّ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهَا صَبِيَّةٌ، فَقَالَ: إِنَّكَ وَاللَّهِ مَا بِكَ ذَلِكَ، وَلَكِنْ قَدْ عَلِمْنَا مَا بِكَ، فَأَمَرَ عَلِيٌّ بِهَا فَصُنِعَتْ، ثُمَّ أَمَرَ بِبُرْدٍ فَطَوَاهُ، ثُمَّ قَالَ: انْطَلِقِي بِهَذَا إِلَى أَمِيرِ الْمُؤْمِنِينَ فَقُولِي: أَرْسَلَنِي أَبِي إِلَيْكَ وَهُوَ يُقْرِئُكَ السَّلَامَ وَيَقُولُ إِنْ رَضِيتَ الْبُرْدَ فَأَمْسِكْهُ، وَإِنْ سَخِطْتَهُ فَرُدَّهُ، فَلَمَّا أَتَتْ عُمَرَ قَالَ: بَارَكَ اللَّهُ فِيكِ وَفِي أَبِيكِ قَدْ رَضِينَا. قَالَتْ: فَرَجَعَتْ إِلَى أَبِيهَا، فَقَالَتْ: مَا نَشَرَ الْبُرْدَ وَمَا نَظَرَ إِلَّا إِلَيَّ، فَزَوَّجَهَا إِيَّاهُ، وَلَمْ تَكُنْ قَدْ بَلَغَتْ، فَدَخَلَ بِهَا فِي ذِي الْقِعْدَةِ، ثُمَّ وَلَدَتْ لَهُ زَيْدًا. وأَمْهَرَهَا أَرْبَعِينَ الْفًا. عَنِ الزُّبَيْرِ بْنِ بَكَّارٍ، قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ خَطَبَ أُمَّ كُلْثُومٍ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ، فَقَالَ لَهُ [عَلِيٌّ]: إِنَّهَا صَغِيرَةٌ، فَقَالَ لَهُ عُمَرُ: زَوِّجْنِيهَا يَا أَبَا الْحَسَنِ، فَإِنِّي أَرْصُدُ مِنْ كَرَامَتِهَا مَا لَا يَرْصُدُ أَحَدٌ، فَقَالَ لَهُ عَلِيٌّ: أَنَا أَبْعَثُهَا إِلَيْكَ، فَإِنْ رَضِيتَهَا زَوَّجْتُكَهَا، فَبَعَثَهَا إِلَيْهِ بِبُرْدٍ، وَقَالَ لَهَا: قُولِي لَهُ: هَذَا الْبُرْدُ الَّذِي قُلْتُ لَكَ، فَقَالَتْ ذَلِكَ لِعُمَرَ، فَقَالَ: قُولِي: قَدْ رَضِيتُهُ ؓ، وَضَعَ يَدَهُ عَلَى سَاقِهَا وَكَشَفَهَا، فَقَالَتْ لَهُ: أَتَفْعَلُ هَذَا، لَوْلَا أَنَّكَ أَمِيرُ الْمُؤْمِنِينَ لَكَسَرْتُ أَنْفَكَ، ثُمَّ خَرَجَتْ حَتَّى جَاءَتْ أَبَاهَا، فَأَخْبَرَتْهُ الْخَبَرَ وَقَالَتْ: بَعَثْتَنِي إِلَى شَيْخِ سُوءٍ، فَقَالَ: مَهْلًا يَا بُنَيَّةُ، فَإِنَّهُ زَوْجُكِ، فَجَاءَ عُمَرُ بْنُ الْخَطَّابِ إِلَى مَجْلِسِ الْمُهَاجِرِينَ فِي الرَّوْضَةِ، وَكَانَ يَجْلِسُ فِيهِ الْمُهَاجِرُونَ الْأَوَّلُونَ، فَجَلَسَ إِلَيْهِمْ، فَقَالَ لَهُمْ: رَفِّئُونِي، فَقَالُوا: لِمَاذَا يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: تَزَوَّجْتُ أُمَّ كُلْثُومٍ بِنْتَ عَلِيِّ بْنِ أَبِي طَالِبٍ، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: كُلُّ نَسَبٍ وَسَبَبٍ وَصِهْرٍ مُنْقَطِعٌ يَوْمَ الْقِيَامَةِ إِلَّا نَسَبِي وَسَبَبِي وَصِهْرِي، فَكَانَ لِي بِهِ السَّبَبُ وَالنَّسَبُ، وَأَرَدْتُ أَنْ أَجْمَعَ إِلَيْهِ الصِّهْرَ، فَرَفَّئُوهُ ؓ.

     ✧ ʿUmar married Umm Kulthūm bt. ʿAlī b. Abī Ṭālib, and she is the daughter of Fāṭimah bt. the Messenger of God ﷺ. He had asked ʿAlī for her hand, and he said: O Commander of the Faithful, she is a young girl. He said: By God, that is not what is with you, but we have known what is with you. So ʿAlī ordered that she be prepared, then he ordered a cloak and folded it, then he said: Go with this to the Commander of the Faithful and say: My father sent me to you, and he greets you with peace and says: If you approve of the cloak, keep it, and if you dislike it, return it. When she came to ʿUmar, he said: God bless you and your father; we approve. She said: She returned to her father and said: He did not unfold the cloak nor look at anything except me. So he married her to him, and she had not yet reached puberty. He consummated the marriage with her in Dhū al-Qiʿdah, then she bore him Zayd. He gave her a dower of forty thousand. From al-Zubayr b. Bakkār, who said: ʿUmar b. al-Khaṭṭāb ؓ asked ʿAlī b. Abī Ṭālib for Umm Kulthūm, and [ʿAlī] said to him: She is young. ʿUmar said to him: Marry her to me, O Abū al-Ḥasan, for I seek from her honor what no one else seeks. ʿAlī said to him: I will send her to you, and if you approve of her, I will marry her to you. So he sent her to him with a cloak, and he said to her: Say to him: This is the cloak that I told you about. She said that to ʿUmar, and he said: Say: I have approved of it, ؓ, and he placed his hand on her shin and uncovered it. She said to him: Would you do this? Were you not the Commander of the Faithful, I would break your nose. Then she went out until she came to her father and told him the news and said: You sent me to a wicked old man. He said: Gently, my little daughter, for he is your husband. Then ʿUmar b. al-Khaṭṭāb came to the gathering of the Muhājirūn in al-Rawḍah, where the first Muhājirūn used to sit, and he sat with them and said: Congratulate me. They said: For what, O Commander of the Faithful? He said: I married Umm Kulthūm bt. ʿAlī b. Abī Ṭālib. I heard the Messenger of God ﷺ say: Every lineage, bond, and in-law relationship will be severed on the Day of Resurrection except my lineage, my bond, and my in-law relationship. I had with him the bond and the lineage, and I wanted to add the in-law relationship. So they congratulated him ؓ.

110. Tarikh (al-Tabari) 1907No grade recorded

     فَتْحُ الْأَهْوَازِ وَمَنَاذِرَ وَنَهْرِ تِيرَى   قَالَ ابْنُ جَرِيرٍ كَانَ فِي سنة سبع عشرة. وَقِيلَ: فِي سَنَةِ سِتَّ عَشْرَةَ. وَكَانَ السَّبَبُ فِي هَذَا الْفَتْحِ أَنَّهُ لَمَّا انْهَزَمَ الْهُرْمُزَانُ يَوْمَ الْقَادِسِيَّةِ، وَهُوَ أَحَدُ الْبُيُوتَاتِ السَّبْعَةِ فِي أَهْلِ فَارِسَ، وَكَانَتْ أُمَّتَهُ مِنْهُمْ مِهْرَجَانْقَذَقَ وَكُوَرَ الْأَهْوَازِ، فَلَمَّا انْهَزَمَ قَصَدَ خُوزِسْتَانَ فَمَلَكَهَا وَقَاتَلَ بِهَا مَنْ أَرَادَهُمْ، فَكَانَ الْهُرْمُزَانُ يُغِيرُ عَلَى أَهْلِ مَيْسَانَ وَدَسْتِمَيْسَانَ مِنْ مَنَاذِرَ وَنَهْرِ تِيرَى. فَاسْتَمَدَّ عُتْبَةُ بْنُ غَزْوَانَ سَعْدًا فَأَمَدَّهُ بِنُعَيْمِ بْنِ مُقَرِّنٍ وَنُعَيْمِ بْنِ مَسْعُودٍ، وَأَمَرَهُمَا أَنْ يَأْتِيَا أَعْلَى مَيْسَانَ وَدَسْتِمَيْسَانَ حَتَّى يَكُونَا بَيْنَهُمْ وَبَيْنَ نَهْرِ تِيرَى، وَوَجَّهَ عُتْبَةُ بْنُ غَزْوَانَ سُلْمَى بْنَ الْقَيْنِ وَحَرْمَلَةَ بْنَ مُرَيْطَةَ، وَكَانَا مِنَ الْمُهَاجِرِينَ مَعَ رَسُولِ اللَّهِ ﷺ وَهُمَا مِنْ بَنِي الْعَدَوِيَّةِ مِنْ بَنِي حَنْظَلَةَ، فَنَزَلَا عَلَى حُدُودِ مَيْسَانَ وَدَسْتِمَيْسَانَ بَيْنَهُمْ وَبَيْنَ مَنَاذِرَ، وَدَعَوْا بَنِي الْعَمِّ، فَخَرَجَ إِلَيْهِمْ غَالِبٌ الْوَائِلِيُّ وَكُلَيْبُ بْنُ وَائِلٍ الْكُلَيْبِيُّ، فَتَرَكَا نُعَيْمًا وَنُعَيْمًا وَأَتَيَا سُلْمَى وَحَرْمَلَةَ وَقَالَا: أَنْتُمَا مِنَ الْعَشِيرَةِ وَلَيْسَ لَكُمَا مَنْزِلٌ، فَإِذَا كَانَ يَوْمُ كَذَا وَكَذَا فَانْهَدَا لِلْهُرْمُزَانِ، فَإِنَّ أَحَدَنَا يَثُورُ بِمَنَاذِرَ، وَالْآخَرَ بِنَهْرِ تِيرَى، فَنَقْتُلُ الْمُقَاتِلَةَ، ثُمَّ يَكُونُ وَجْهُنَا إِلَيْكُمْ، فَلَيْسَ دُونَ الْهُرْمُزَانِ شَيْءٌ إِنْ شَاءَ اللَّهُ. وَرَجَعَا وَقَدِ اسْتَجَابَا، وَاسْتَجَابَ قَوْمُهُمَا بَنُو الْعَمِّ بْنِ مَالِكٍ، وَكَانُوا يَنْزِلُونَ خُوزِسْتَانَ قَبْلَ الْإِسْلَامِ، فَأَهْلُ الْبِلَادِ يَأْمَنُونَهُمْ. فَلَمَّا كَانَ تِلْكَ اللَّيْلَةُ لَيْلَةَ الْمَوْعِدِ بَيْنَ سُلْمَى وَحَرْمَلَةَ وَغَالِبٍ وَكُلَيْبٍ، وَكَانَ الْهُرْمُزَانُ يَوْمَئِذٍ بَيْنَ نَهْرِ تِيرَى وَبَيْنَ دُلُثَ، وَخَرَجَ سُلْمَى وَحَرْمَلَةُ صَبِيحَتَهُمَا فِي تَعْبِئَةٍ وَأَنْهَضَا نُعَيْمًا وَمَنْ مَعَهُ، فَالْتَقَوْا هُمْ وَالْهُرْمُزَانُ بَيْنَ دُلُثَ وَنَهْرِ تِيرَى، وَسُلْمَى بْنُ الْقَيْنِ عَلَى أَهْلِ الْبَصْرَةِ، وَنُعَيْمُ بْنُ مُقَرِّنٍ عَلَى أَهْلِ الْكُوفَةِ، فَاقْتَتَلُوا. فَبَيْنَا هُمْ عَلَى ذَلِكَ أَقْبَلَ مَدَدٌ مِنْ قِبَلِ غَالِبٍ وَكُلَيْبٍ، وَأَتَى الْهُرْمُزَانَ الْخَبَرُ بِأَنَّ مَنَاذِرَ نَهْرِ تِيرَى قَدْ أُخِذُوا، فَكَسَرَ ذَلِكَ قَلْبَ الْهُرْمُزَانِ وَمَنْ مَعَهُ، وَهَزَمَهُ اللَّهُ وَإِيَّاهُمْ، فَقَتَلَ الْمُسْلِمُونَ مِنْهُمْ مَا شَاءُوا وَأَصَابُوا مَا شَاءُوا، وَاتَّبَعُوهُمْ حَتَّى وَقَفُوا عَلَى شَاطِئِ دُجَيْلٍ، وَأَخَذُوا مَا دُونَهُ وَعَسْكَرُوا بِحِيَالِ سُوقِ الْأَهْوَازِ، وَعَبَرَ الْهُرْمُزَانُ جِسْرَ سُوقِ الْأَهْوَازِ وَأَقَامَ، وَصَارَ دُجَيْلٌ بَيْنَ الْهُرْمُزَانِ وَالْمُسْلِمِينَ. فَلَمَّا رَأَى الْهُرْمُزَانُ مَا لَا طَاقَةَ لَهُ بِهِ طَلَبَ الصُّلْحَ، فَاسْتَأْمَرُوا عُتْبَةَ، فَأَجَابَ إِلَى ذَلِكَ عَلَى الْأَهْوَازِ كُلِّهَا وَمِهْرَجَانَقَذَقَ، مَا خَلَا نَهْرَ تِيرَى وَمَنَاذِرَ، وَمَا غَلَبُوا عَلَيْهِ مِنْ سُوقِ الْأَهْوَازِ فَإِنَّهُ لَا يُرَدُّ عَلَيْهِمْ، وَجَعَلَ سُلْمَى عَلَى مَنَاذِرَ مَسْلَحَةً وَأَمْرُهَا إِلَى غَالِبٍ، وَحَرْمَلَةَ عَلَى نَهْرِ تِيرَى وَأَمْرُهَا إِلَى كُلَيْبٍ، فَكَانَا عَلَى مَسَالِحِ الْبَصْرَةِ. وَهَاجَرَتْ طَوَائِفُ مِنْ بَنِي الْعَمِّ فَنَزَلُوا الْبَصْرَةَ. وَوَفَّدَ عُتْبَةُ وَفْدًا إِلَى عُمَرَ، مِنْهُمْ: سُلْمَى وَجَمَاعَةٌ مِنْ أَهْلِ الْبَصْرَةِ، فَأَمَرَهُمْ عُمَرُ أَنْ يَرْفَعُوا حَوَائِجَهُمْ، فَكَلَّمَهُمْ قَالَ: أَمَّا الْعَامَّةُ فَأَنْتَ صَاحَبُهَا، وَطَلَبُوا لِأَنْفُسِهِمْ، إِلَّا مَا كَانَ مِنَ الْأَحْنَفِ بْنِ قَيْسٍ، فَإِنَّهُ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ كَمَا ذَكَرُوا، وَلَقَدْ يَعْزُبُ عَنْكَ مَا يَحِقُّ عَلَيْنَا إِنْهَاؤُهُ إِلَيْكَ مِمَّا فِيهِ صَلَاحُ الْعَامَّةِ، وَإِنَّمَا يَنْظُرُ الْوَالِي فِيمَا غَابَ عَنْهُ بِأَعْيُنِ أَهْلِ الْخَبَرِ وَيَسْمَعُ بِآذَانِهِمْ، فَإِنَّ إِخْوَانَنَا مِنْ أَهْلِ الْكُوفَةِ نَزَلُوا فِي مِثْلِ حَدَقَةِ الْبَعِيرِ الْغَاسِقَةِ مِنَ الْعُيُونِ الْعِذَابِ وَالْجِنَانِ الْخِصَابِ فَتَأْتِيهِمْ ثِمَارُهُمْ وَلَمْ يَحْصُدُوا، وَإِنَّا مَعْشَرَ أَهْلِ الْبَصْرَةِ نَزَلْنَا سَبَخَةً وَزَعَقَّةً نَشَّاشَةً، طَرَفٌ لَهَا فِي الْفَلَاةِ وَطَرَفٌ لَهَا فِي الْبَحْرِ الْأُجَاجِ، يَجْرِي إِلَيْهَا مَا جَرَى فِي مِثْلِ مَرِيءِ النَّعَامَةِ، دَارُنَا فَعْمَةٌ، وَوَظِيفَتُنَا ضَيِّقَةٌ، وَعَدَدُنَا كَثِيرٌ، وَأَشْرَافُنَا قَلِيلٌ، وَأَهْلُ الْبَلَاءِ فِينَا كَثِيرٌ، وَدِرْهَمُنَا كَبِيرٌ، وَقَفِيزُنَا صَغِيرٌ، وَقَدْ وَسَّعَ اللَّهُ عَلَيْنَا وَزَادَنَا فِي أَرْضِنَا، فَوَسِّعْ عَلَيْنَا يَا أَمِيرَ الْمُؤْمِنِينَ وَزِدْنَا وَظِيفَةً تُوَظَّفُ عَلَيْنَا وَنَعِيشُ بِهَا. فَلَمَّا سَمِعَ عُمَرُ قَوْلَهُ أَحْسَنَ إِلَيْهِمْ وَأَقْطَعَهُمْ مِمَّا كَانَ فَيْئًا لِأَهْلِ كِسْرَى وَزَادَهُمْ، ثُمَّ قَالَ: هَذَا الْفَتَى سَيِّدُ أَهْلِ الْبَصْرَةِ. وَكَتَبَ إِلَى عُتْبَةَ فِيهِ بِأَنْ يَسْمَعَ مِنْهُ وَيَرْجِعَ إِلَى رَأْيِهِ، وَرَدَّهُمْ إِلَى بَلَدِهِمْ. وَبَيْنَا النَّاسُ عَلَى ذَلِكَ مِنْ ذِمَّتِهِمْ مَعَ الْهُرْمُزَانِ، وَقَعَ بَيْنَ الْهُرْمُزَانِ وَغَالِبٍ وَكُلَيْبٍ فِي حُدُودِ الْأَرَضِينَ اخْتِلَافٌ، فَحَضَرَ سُلْمَى وَحَرْمَلَةُ لِيَنْظُرَا فِيمَا بَيْنَهُمْ، فَوَجَدَا غَالِبًا وَكُلَيْبًا مُحِقَّيْنِ وَالْهُرْمُزَانَ مُبْطِلًا، فَحَالَا بَيْنَهُمَا وَبَيْنَهُ، فَكَفَرَ الْهُرْمُزَانُ وَمَنَعَ مَا قِبَلَهُ، وَاسْتَعَانَ بِالْأَكْرَادِ وَكَفَّ جُنْدَهُ، وَكَتَبَ سُلْمَى وَمَنْ مَعَهُ إِلَى عُتْبَةَ بِذَلِكَ، فَكَتَبَ عُتْبَةُ إِلَى عُمَرَ، فَكَتَبَ إِلَيْهِ عُمَرُ يَأْمُرُهُ بِقَصْدِهِ، وَأَمَدَّ الْمُسْلِمِينَ بِحُرْقُوصِ بْنِ زُهَيْرٍ السَّعْدِيِّ، كَانَتْ لَهُ صُحْبَةٌ مِنْ رَسُولِ اللَّهِ ﷺ وَأَمَّرَهُ عَلَى الْقِتَالِ وَعَلَى مَا غَلَبَ عَلَيْهِ. وَسَارَ الْهُرْمُزَانُ وَمَنْ مَعَهُ، وَسَارَ الْمُسْلِمُونَ إِلَى جِسْرِ سُوقِ الْأَهْوَازِ وَأَرْسَلُوا إِلَيْهِ: إِمَّا أَنْ تَعْبُرَ إِلَيْنَا أَوْ نَعْبُرَ إِلَيْكُمْ. فَقَالَ: اعْبُرُوا إِلَيْنَا، فَعَبَرُوا فَوْقَ الْجِسْرِ فَاقْتَتَلُوا مِمَّا يَلِي سُوقَ الْأَهْوَازِ، فَانْهَزَمَ الْهُرْمُزَانُ وَسَارَ إِلَى رَامَهُرْمُزَ، وَفَتَحَ حُرْقُوصٌ سُوقَ الْأَهْوَازِ، وَنَزَلَ بِهَا وَاتَّسَعَتْ لَهُ بِلَادُهَا إِلَى تُسْتَرَ، وَوَضَعَ الْجِزْيَةَ، وَكَتَبَ بِالْفَتْحِ إِلَى عُمَرَ وَأَرْسَلَ إِلَيْهِ الْأَخْمَاسَ. شعر الأسود بن سريع في ذلك وَقَدْ قَالَ الْأُسُودُ بْنُ سَرِيعٍ فِي ذَلِكَ، وَكَانَ صَحَابِيًّا، ؓ: لَعَمْرُكَ مَا أَضَاعَ بَنُو أَبِينَا وَلَكِنْ حَافَظُوا فِي مَنْ يُطِيعُ     أَطَاعُوا رَبَّهُمْ وَعَصَاهُ قَوْمٌ أَضَاعُوا أَمْرَهُ فِي مَنْ يُضِيعُ     مَجُوسٌ لَا يُنَهْنِهُهَا كِتَابٌ فَلَاقَوْا كَبَّةً فِيهَا قُبُوعُ     وَوَلَّى الْهُرْمُزَانُ عَلَى جَوَادٍ سَرِيعِ الشَّدِّ يَثْفِنُهُ الْجَمِيعُ     وَخَلَّى سُرَّةَ الْأَهْوَازِ كَرْهًا غَدَاةَ الْجِسْرِ إِذْ نَجَمَ الرَّبِيعُ وَقَالَ حُرْقُوصُ بْنُ زُهَيْرٍ السَّعْدِيُّ، وَكَانَ صَحَابِيًّا أَيْضًا: غَلَبْنَا الْهُرْمُزَانَ عَلَى بِلَادٍ     لَهَا فِي كُلِّ نَاحِيَةٍ ذَخَائِرْ سَوَاءٌ بَرُّهُمْ وَالْبَحْرُ فِيهَا     إِذَا صَارَتْ نَوَاحِيهَا بَوَاكِرْ لَهَا بَحْرٌ يَعُجُّ بِجَانِبَيْهِ     جَعَافِرُ لَا يَزَالُ لَهَا زَوَاخِرْ

     ✧ The conquest of al-Ahwāz, Manādhir, and Nahr Tīrā Ibn Jarīr said: It was in the year seventeen. And it is said: in the year sixteen. The reason for this conquest was that when al-Hurmuzān was defeated on the day of al-Qādisiyyah—and he is one of the seven noble houses among the people of Fāris, and his domain among them was Mihrajānqadhaq and the districts of al-Ahwāz—when he was defeated, he headed to Khūzistān and took possession of it and fought there against those who sought them. Al-Hurmuzān used to raid the people of Maysān and Dastimaysān from Manādhir and Nahr Tīrā. ʿUtbah b. Ghazwān sought reinforcement from Saʿd, so he reinforced him with Nuʿaym b. Muqarrin and Nuʿaym b. Masʿūd, and ordered them to come to the upper part of Maysān and Dastimaysān so that they would be between them and Nahr Tīrā. ʿUtbah b. Ghazwān dispatched Sulmā b. al-Qayn and Ḥarmalah b. Murayṭah—both of whom were among the Muhājirūn with the Messenger of Allah ﷺ and of the Banū al-ʿAdawiyyah of the Banū Ḥanẓalah—so they encamped on the borders of Maysān and Dastimaysān between them and Manādhir, and they called upon the Banū al-ʿAmm. Ghālib al-Wāʾilī and Kulayb b. Wāʾil al-Kulaybī came out to them, and they left the two Nuʿayms and went to Sulmā and Ḥarmalah and said: “You are of the tribe, yet you have no dwelling. So when it is such-and-such day, rise against al-Hurmuzān, for one of us will stir up Manādhir and the other Nahr Tīrā, and we will kill the fighting men. Then our faces will be toward you, and there will be nothing between you and al-Hurmuzān, if Allah wills.” They returned, and they had agreed, and their people, the Banū al-ʿAmm b. Mālik, agreed; they had dwelt in Khūzistān before Islam, so the people of the lands trusted them. When that night came, the night of the appointed time between Sulmā and Ḥarmalah and Ghālib and Kulayb—on that day al-Hurmuzān was between Nahr Tīrā and Duluth—Sulmā and Ḥarmalah set out in the morning in battle order and roused Nuʿaym and those with him. They and al-Hurmuzān met between Duluth and Nahr Tīrā, Sulmā b. al-Qayn being over the people of al-Baṣrah, and Nuʿaym b. Muqarrin over the people of al-Kūfah, and they fought. While they were thus engaged, reinforcements came from the direction of Ghālib and Kulayb, and the news reached al-Hurmuzān that Manādhir and Nahr Tīrā had been taken. That broke the heart of al-Hurmuzān and those with him, and Allah routed him and them. The Muslims killed of them as they willed and seized as they willed, and pursued them until they stood on the bank of Dujayl, and took what was before it and encamped opposite the market of al-Ahwāz. Al-Hurmuzān crossed the bridge of the market of al-Ahwāz and stayed, and Dujayl became between al-Hurmuzān and the Muslims. When al-Hurmuzān saw that he had no strength for them, he sought peace. They consulted ʿUtbah, and he agreed to that on the basis of all of al-Ahwāz and Mihrajānqadhaq, except Nahr Tīrā and Manādhir and what they had taken of the market of al-Ahwāz, which would not be returned to them. He made Sulmā commander of the garrison at Manādhir, its command under Ghālib, and Ḥarmalah at Nahr Tīrā, its command under Kulayb; and they were over the garrisons of al-Baṣrah. Groups of the Banū al-ʿAmm migrated and settled in al-Baṣrah. ʿUtbah sent a delegation to ʿUmar, among them Sulmā and a group of the people of al-Baṣrah. ʿUmar commanded them to present their needs, and spoke to them, saying: “As for the common people, you are their spokesman.” And they requested for themselves, except for what was from al-Aḥnaf b. Qays, for he said: “O Commander of the Faithful, you are as they have mentioned, but what we are duty-bound to report to you regarding the welfare of the common people may be hidden from you. The governor only sees what is absent from him through the eyes of the people of experience and hears with their ears. Our brothers of the people of al-Kūfah have settled in what is like the dark pupil of a camel’s eye, with sweet springs and fertile gardens; their fruits come to them without reaping. But we, the people of al-Baṣrah, have settled in a salty, bitter, oozing marsh; one end of it is in the desert and the other in the briny sea. What flows to it is like the gullet of an ostrich. Our land is abundant, but our stipend is narrow, our numbers are many, our nobles are few, and those of trial among us are many. Our dirham is large and our qafīz is small. Allah has expanded things for us and increased our land, so expand for us, O Commander of the Faithful, and increase for us a stipend to be assigned to us by which we may live.” When ʿUmar heard his words, he treated them well and allotted to them from what had been the spoil of the people of Kisrā and increased them. Then he said: “This young man is the chief of the people of al-Baṣrah.” And he wrote to ʿUtbah concerning him, to listen to him and follow his opinion, and sent them back to their land. While the people were thus under their covenant with al-Hurmuzān, a dispute arose between al-Hurmuzān and Ghālib and Kulayb over the boundaries of the lands. Sulmā and Ḥarmalah came to examine the matter between them, and they found Ghālib and Kulayb to be in the right and al-Hurmuzān in the wrong, so they intervened between them and him. Then al-Hurmuzān broke the covenant and withheld what was with him, and sought help from the Kurds and held back his army. Sulmā and those with him wrote to ʿUtbah about that, and ʿUtbah wrote to ʿUmar, and ʿUmar wrote to him ordering him to march against him, and reinforced the Muslims with Ḥurqūṣ b. Zuhayr al-Saʿdī, who had companionship of the Messenger of Allah ﷺ, and placed him in command of the fighting and of whatever he conquered. Al-Hurmuzān and those with him marched, and the Muslims marched to the bridge of the market of al-Ahwāz and sent to him: “Either cross over to us or we will cross over to you.” He said: “Cross over to us.” So they crossed the bridge and fought on the side near the market of al-Ahwāz, and al-Hurmuzān was routed and went to Rāmahurmuz. Ḥurqūṣ conquered the market of al-Ahwāz and settled there, and its lands expanded for him as far as Tustar, and he imposed the jizyah and wrote of the conquest to ʿUmar and sent him the fifths. Poetry of al-Aswad b. Sarīʿ on that. Al-Aswad b. Sarīʿ said about that—and he was a Companion, ؓ: By your life, the sons of our father did not lose, but they preserved among those who obey. They obeyed their Lord, and a people disobeyed Him; they lost His command among those who lose. Magians whom no Book restrains; they met a defeat in which there was crouching. And al-Hurmuzān turned away on a swift steed, fast in running, which the crowd pursued. And he abandoned the center of al-Ahwāz unwillingly, on the morning of the bridge when spring appeared. And Ḥurqūṣ b. Zuhayr al-Saʿdī said—and he was also a Companion: We overcame al-Hurmuzān over lands that have treasures in every region. Their land and sea are equal in them when their regions become early-coming. It has a sea that surges on its two sides; crocodiles never cease to have great waves in it.

111. Tarikh (al-Tabari) 1908No grade recorded

     صُلْحِ الْهُرْمُزَانِ وَأَهْلِ تُسْتَرَ مَعَ الْمُسْلِمِينَ   قَالَ ابْنُ جَرِيرٍ كَانَ ذَلِكَ فِي سنة سبع عشرة فِي قَوْلِ سَيْفٍ وَرِوَايَتِهِ، وَقَالَ غَيْرُهُ: فِي سَنَةِ سِتَّ عَشْرَةَ، وَقَالَ غَيْرُهُ: كَانَ فِي سَنَةِ تِسْعَ عَشْرَةَ. قِيلَ: وَلَمَّا انْهَزَمَ الْهُرْمُزَانُ يَوْمَ سُوقِ الْأَهْوَازِ وَافْتَتَحَهَا الْمُسْلِمُونَ بَعَثَ حُرْقُوصٌ جَزَءَ بْنَ مُعَاوِيَةَ فِي أَثَرِهِ بِأَمْرِ عُمَرَ إِلَى سُوقِ الْأَهْوَازِ، فَمَا زَالَ يَقْتُلُهُمْ حَتَّى انْتَهَى إِلَى قَرْيَةِ الشَّغَرِ وَيُعْجِزُهُ الْهُرْمُزَانُ، فَمَالَ جَزَءٌ إِلَى دَوْرَقَ، وَهِيَ مَدِينَةُ سُرَّقَ، فَأَخَذَهَا صَافِيَةً، وَدَعَا مَنْ هَرَبَ إِلَى الْجِزْيَةِ، فَأَجَابُوهُ، وَكَتَبَ إِلَى عُمَرَ وَعُتْبَةَ بِذَلِكَ، فَكَتَبَ عُمَرُ إِلَى حُرْقُوصٍ وَإِلَيْهِ بِالْمُقَامِ فِيمَا غَلَبَا عَلَيْهِ، حَتَّى يَأْمُرَهُمَا بِأَمْرِهِ، فَعَمَرَ جَزَءٌ الْبِلَادَ، وَشَقَّ الْأَنْهَارَ وَأَحْيَا الْمَوَاتَ. وَرَاسَلَهُمُ الْهُرْمُزَانُ يَطْلُبُ الصُّلْحَ، فَأَجَابَ عُمَرُ إِلَى ذَلِكَ وَأَنْ يَكُونَ مَا أَخَذَهُ الْمُسْلِمُونَ بِأَيْدِيهِمْ، ثُمَّ اصْطَلَحُوا عَلَى ذَلِكَ، وَأَقَامَ الْهُرْمُزَانُ وَالْمُسْلِمُونَ يَمْنَعُونَهُ إِذَا قَصَدَهُ الْأَكْرَادُ وَيَجِيءُ إِلَيْهِمْ. وَنَزَلَ حُرْقُوصٌ جَبَلَ الْأَهْوَازِ، وَكَانَ يَشُقُّ عَلَى النَّاسِ الِاخْتِلَافُ إِلَيْهِ، فَبَلَغَ ذَلِكَ عُمَرَ فَكَتَبَ إِلَيْهِ يَأْمُرُهُ بِنُزُولِ السَّهْلِ، وَأَنْ لَا يَشُقَّ عَلَى مُسْلِمٍ وَلَا مُعَاهَدٍ وَلَا تُدْرِكْكَ فَتْرَةٌ وَلَا عَجَلَةٌ، فَتُكَدِّرَ دُنْيَاكَ وَتُذْهِبَ آخِرَتَكَ. وَبَقِيَ حُرْقُوصٌ إِلَى يَوْمِ صِفِّينَ، وَصَارَ حَرُورِيًّا وَشَهِدَ النَّهْرَوَانَ مَعَ الْخَوَارِجِ.

     ✧ The peace treaty of al-Hurmuzān and the people of Tustar with the Muslims Ibn Jarīr said: That was in the year seventeen according to the statement of Sayf and his narration, and another than him said: in the year sixteen, and another than him said: it was in the year nineteen. It was said: When al-Hurmuzān was defeated on the day of the market of al-Ahwāz and the Muslims conquered it, Ḥurqūṣ sent Jazʾ b. Muʿāwiyah in his pursuit by the command of ʿUmar to the market of al-Ahwāz, and he continued killing them until he reached the village of al-Shaghar, and al-Hurmuzān eluded him, so Jazʾ turned aside to Dawraq, which is the city of Surraq, and he took it completely, and he invited those who had fled to the jizyah, and they answered him, and he wrote to ʿUmar and ʿUtbah about that, and ʿUmar wrote to Ḥurqūṣ and to him to remain in what they had conquered until he commanded them with his order, so Jazʾ cultivated the lands, dug the canals, and revived the dead lands. And al-Hurmuzān corresponded with them seeking peace, and ʿUmar agreed to that and that what the Muslims had taken by their hands should remain theirs, then they made peace upon that, and al-Hurmuzān remained and the Muslims protected him when the Kurds attacked him, and he would come to them. And Ḥurqūṣ encamped on the mountain of al-Ahwāz, and it was difficult for the people to go back and forth to him, and that reached ʿUmar, so he wrote to him commanding him to descend to the plain, and not to make difficulty for any Muslim or covenant holder, and that no slackness or haste should overtake you, lest you disturb your worldly life and lose your hereafter. And Ḥurqūṣ remained until the day of Ṣiffīn, and he became a Ḥarūrī and witnessed al-Nahrawān with the Khawārij.

112. Tarikh (al-Tabari) 1909No grade recorded

     غَزْوَةِ فَارِسَ مِنَ الْبَحْرَيْنِ   قِيلَ: كَانَ عُمَرُ يَقُولُ لَمَّا أُخِذَتِ الْأَهْوَازُ وَمَا يَلِيهَا: وَدِدْتُ أَنَّ بَيْنَنَا وَبَيْنَ فَارِسٍ حَبْلًا مِنْ نَارٍ لَا نَصِلُ إِلَيْهِمْ مِنْهُ وَلَا يَصِلُونَ إِلَيْنَا. وَقَدْ كَانَ الْعَلَاءُ بْنُ الْحَضْرَمِيِّ عَلَى الْبَحْرَيْنِ أَيَّامَ أَبِي بَكْرٍ، فَعَزَلَهُ عُمَرُ وَجَعَلَ مَوْضِعَهُ قُدَامَةَ بْنَ مَظْعُونٍ، ثُمَّ عَزَلَ قُدَامَةَ وَأَعَادَ الْعَلَاءَ يُنَاوِئُ سَعْدَ بْنَ أَبِي وَقَّاصٍ، فَفَازَ الْعَلَاءُ فِي قِتَالِ أَهْلِ الرِّدَّةِ بِالْفَضْلِ، فَلَمَّا ظَفِرَ سَعْدٌ بِأَهْلِ الْقَادِسِيَّةِ وَأَزَاحَ الْأَكَاسِرَةَ جَاءَ بِأَعْظَمَ مِمَّا فَعَلَهُ الْعَلَاءُ، فَأَرَادَ الْعَلَاءُ أَنْ يَصْنَعَ فِي الْفُرْسِ شَيْئًا، وَلَمْ يَنْظُرْ فِي الطَّاعَةِ وَالْمَعْصِيَةِ، وَقَدْ كَانَ عُمَرُ نَهَاهُ عَنِ الْغَزْوِ فِي الْبَحْرِ، وَنَهَى غَيْرَهُ أَيْضًا اتِّبَاعًا لِرَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ وَخَوْفَ الْغَرَرِ. فَنَدَبَ النَّاسَ إِلَى حَرْبِهِمْ؛ فَاسْتَجَابَ لَهُ أَهْلُ بِلَادِهِ، فَجَزَّأَهُمْ أَجْزَاءً، فَعَلَى فِرْقَةٍ الْجَارُودُ بْنُ الْمُعَلَّى، وَعَلَى الْأُخْرَى السَّوَّارُ بْنُ هَمَّامٍ، وَعَلَى الْأُخْرَى خُلَيْدُ بْنُ الْمُنْذِرِ بْنِ سَاوَى، وَخُلَيْدٌ هُوَ أَمِيرُ الْجَمَاعَةِ. فَحَمَلَهُمْ فِي الْبَحْرِ إِلَى فَارِسَ وَذَلِكَ بِغَيْرِ إِذْنِ عُمَرَ لَهُ فِي ذَلِكَ - وَكَانَ عُمَرُ يَكْرَهُ ذَلِكَ؛ لِأَنَّ رَسُولَ اللَّهِ، ﷺ، وَلَا أَبَا بَكْرٍ أَغْزَيَا فِيهِ الْمُسْلِمِينَ - فَعَبَرَتْ تِلْكَ الْجُنُودُ مِنَ الْبَحْرَيْنِ إِلَى فَارِسَ فَخَرَجُوا مِنْ عِنْدِ إِصْطَخْرَ، فَحَالَتْ فَارِسُ بَيْنَهُمْ وَبَيْنَ سُفُنِهِمْ، فَقَامَ فِي النَّاسِ خُلَيْدُ بْنُ الْمُنْذِرِ، فَقَالَ: أَيُّهَا النَّاسُ، إِنَّمَا أَرَادَ هَؤُلَاءِ الْقَوْمُ بِصَنِيعِهِمْ هَذَا مُحَارَبَتَكُمْ، وَأَنْتُمْ إِنَّمَا جِئْتُمْ لِمُحَارَبَتِهِمْ، فَاسْتَعِينُوا بِاللَّهِ وَقَاتِلُوهُمْ، فَإِنَّمَا الْأَرْضُ وَالسُّفُنُ لِمَنْ غَلَبَ: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ [ الْبَقَرَةِ: 45 ]. فَأَجَابُوهُ إِلَى ذَلِكَ فَصَلُّوا الظُّهْرَ ثُمَّ نَاهَدُوهُمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا فِي مَكَانٍ مِنَ الْأَرْضِ يُدْعَى طَاوُسَ، ثُمَّ أَمَرَ خُلَيْدٌ الْمُسْلِمِينَ فَتَرَجَّلُوا، وَقَاتَلُوا فَصَبَرُوا، ثُمَّ ظَفِرُوا، فَقَتَلُوا فَارِسَ مَقْتَلَةً لَمْ يُقْتَلُوا قَبْلَهَا مِثْلَهَا، ثُمَّ خَرَجُوا يُرِيدُونَ الْبَصْرَةَ فَغَرِقَتْ بِهِمْ سُفُنُهُمْ، وَلَمْ يَجِدُوا إِلَى الرُّجُوعِ فِي الْبَحْرِ سَبِيلًا، وَوَجَدُوا شَهْرَكَ فِي أَهْلِ إِصْطَخْرَ قَدْ أَخَذُوا عَلَى الْمُسْلِمِينَ بِالطُّرُقِ، فَعَسْكَرُوا وَامْتَنَعُوا مِنَ الْعَدُوِّ. بلوغ عمر صنيع العلاء بن الحضرمي وَلَمَّا بَلَغَ عُمَرَ صُنْعُ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ، اشْتَدَّ غَضَبُهُ عَلَيْهِ، وَبَعَثَ إِلَيْهِ، فَعَزَلَهُ وَتَوَعَّدَهُ، وَأَمَرَهُ بِأَثْقَلِ الْأَشْيَاءِ عَلَيْهِ، وَأَبْغَضِ الْوُجُوهِ إِلَيْهِ، فَقَالَ: الْحَقْ بِسَعْدِ بْنِ أَبِي وَقَّاصٍ فِي مَنْ قِبَلَكَ، فَخَرَجَ الْعَلَاءُ إِلَى سَعْدِ بْنِ أَبِي وَقَّاصٍ مُضَافًا إِلَيْهِ، وَكَتَبَ عُمَرُ إِلَى عُتْبَةَ بْنِ غَزْوَانَ: إِنَّ الْعَلَاءَ بْنَ الْحَضْرَمِيِّ خَرَجَ بِجَيْشٍ فَأَقْطَعَهُمْ أَهْلُ فَارِسَ، وَعَصَانِي، وَأَظُنُّهُ لَمْ يُرِدِ اللَّهَ بِذَلِكَ، فَخَشِيتُ عَلَيْهِمْ أَنْ لَا يُنْصَرُوا، أَنْ يُغْلَبُوا وَيُنْشَبُوا، فَانْدُبْ إِلَيْهِمُ النَّاسَ، وَاضْمُمْهُمْ إِلَيْكَ مِنْ قَبْلِ أَنْ يُجْتَاحُوا. فَنَدَبَ عُتْبَةُ الْمُسْلِمِينَ وَأَخْبَرَهُمْ بِكِتَابِ عُمَرَ إِلَيْهِ فِي ذَلِكَ، فَانْتَدَبَ جَمَاعَةٌ مِنَ الْأُمَرَاءِ الْأَبْطَالِ، مِنْهُمْ هَاشِمُ بْنُ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ، وَعَاصِمُ بْنُ عَمْرٍو، وَعَرْفَجَةُ بْنُ هَرْثَمَةُ، وَحُذَيْفَةُ بْنُ مِحْصَنٍ، وَالْأَحْنَفُ بْنُ قَيْسٍ، وَغَيْرُهُمْ، فِي اثْنَيْ عَشَرَ الْفًا، وَعَلَى الْجَمِيعِ أَبُو سَبْرَةَ بْنُ أَبِي رُهْمٍ. فَخَرَجُوا عَلَى الْبِغَالِ يَجْنُبُونَ الْخَيْلَ سِرَاعًا، فَسَارُوا عَلَى السَّاحِلِ لَا يَلْقَوْنَ أَحَدًا، حَتَّى انْتَهَوْا إِلَى مَوْضِعِ الْوَقْعَةِ الَّتِي كَانَتْ بَيْنَ الْمُسْلِمِينَ مِنْ أَصْحَابِ الْعَلَاءِ وَبَيْنَ أَهْلِ فَارِسَ بِالْمَكَانِ الْمُسَمَّى بِطَاوُسَ، وَإِذَا خُلَيْدُ بْنُ الْمُنْذِرِ وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ مَحْصُورُونَ، قَدْ أَحَاطَ بِهِمُ الْعَدُوُّ مِنْ كُلِّ جَانِبٍ، وَقَدْ تَدَاعَتْ عَلَيْهِمْ تِلْكَ الْأُمَمُ مِنْ كُلِّ وَجْهٍ، وَقَدْ تَكَامَلَتْ أَمْدَادُ الْمُشْرِكِينَ، وَلَمْ يَبْقَ إِلَّا الْقِتَالُ، فَقَدِمَ الْمُسْلِمُونَ إِلَيْهِمْ فِي أَحْوَجِ مَا هُمْ فِيهِ إِلَيْهِمْ، فَالْتَقَوْا مَعَ الْمُشْرِكِينَ رَأْسًا، فَكَسَرَ أَبُو سَبْرَةَ الْمُشْرِكِينَ كَسْرَةً عَظِيمَةً، وَقَتَلَ مِنْهُمْ مَقْتَلَةً عَظِيمَةً جِدًّا، وَأَخَذَ مِنْهُمْ أَمْوَالًا جَزِيلَةً بَاهِرَةً، وَاسْتَنْقَذَ خُلَيْدًا وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ مِنْ أَيْدِيهِمْ، وَأَعَزَّ اللَّهُ بِهِ الْإِسْلَامَ وَأَهْلَهُ، وَدَمَغَ الشِّرْكَ وَذَلَّهُ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ، ثُمَّ عَادُوا إِلَى عُتْبَةَ بْنِ غَزْوَانَ إِلَى الْبَصْرَةِ. وَلَمَّا اسْتَكْمَلَ عُتْبَةُ فَتْحَ تِلْكَ النَّاحِيَةِ، اسْتَأْذَنَ عُمَرَ فِي الْحَجِّ فَأَذِنَ لَهُ، فَسَارَ إِلَى الْحَجِّ، وَاسْتَخْلَفَ عَلَى الْبَصْرَةِ أَبَا سَبْرَةَ بْنَ أَبِي رُهْمٍ، وَاجْتَمَعَ بِعُمَرَ فِي الْمَوْسِمِ، وَسَأَلَهُ أَنْ يُقِيلَهُ فَلَمْ يَفْعَلْ، وَأَقْسَمَ عَلَيْهِ عُمَرُ لَيَرْجِعَنَّ إِلَى عَمَلِهِ. فَدَعَا عُتْبَةُ اللَّهَ، عَزَّ وَجَلَّ فَمَاتَ بِبَطْنِ نَخْلَةَ، وَهُوَ مُنْصَرِفٌ مِنَ الْحَجِّ، فَتَأَسَّفَ عَلَيْهِ عُمَرُ، وَأَثْنَى عَلَيْهِ خَيْرًا، وَوَلَّى بَعْدَهُ بِالْبَصْرَةِ الْمُغِيرَةَ بْنَ شُعْبَةَ، فَوَلِيَهَا بَقِيَّةَ تِلْكَ السَّنَةِ وَالَّتِي تَلِيهَا، لَمْ يَقَعْ فِي زَمَانِهِ حَدَثٌ، وَكَانَ مَرْزُوقَ السَّلَامَةِ فِي عَمَلِهِ.

     ✧ The Expedition Against Fāris from al-Baḥrayn It is said that ʿUmar used to say, when al-Ahwāz and its neighboring regions were taken: "I wish that between us and Fāris there were a rope of fire, so that we could not reach them from it, nor could they reach us." Al-ʿAlāʾ b. al-Ḥaḍramī had been over al-Baḥrayn during the days of Abū Bakr, but ʿUmar dismissed him and put Qudāmah b. Maẓʿūn in his place. Then he dismissed Qudāmah and restored al-ʿAlāʾ, who was vying with Saʿd b. Abī Waqqāṣ. Al-ʿAlāʾ had gained distinction in fighting the people of apostasy, but when Saʿd triumphed over the people of al-Qādisiyyah and drove out the Chosroes, he achieved something greater than what al-ʿAlāʾ had done. So al-ʿAlāʾ wanted to accomplish something against the Persians, without considering obedience or disobedience. ʿUmar had forbidden him from raiding by sea, and he had also forbidden others, following the Messenger of Allah ﷺ and Abū Bakr, and out of fear of peril. He called upon the people to fight them, and the people of his region responded to him. He divided them into groups: over one group was al-Jārūd b. al-Muʿallā, over another al-Sawwār b. Hammām, and over another Khulayd b. al-Mundhir b. Sāwā, and Khulayd was the commander of the whole force. He transported them by sea to Fāris, and that was without ʿUmar's permission for it—and ʿUmar disliked that, because neither the Messenger of Allah ﷺ nor Abū Bakr had sent the Muslims on raids by sea. Those armies crossed from al-Baḥrayn to Fāris, and they came out near Iṣṭakhr. Then the Persians came between them and their ships. Khulayd b. al-Mundhir stood up among the people and said: "O people, these people only intend by this action of theirs to fight you, and you have only come to fight them. Seek help from Allah and fight them, for the land and the ships belong to whoever prevails. And seek help through patience and prayer; indeed, it is difficult except for the humbly submissive [al-Baqarah: 45]." They responded to him, prayed the noon prayer, and then advanced against them. They fought a fierce battle in a place called Ṭāwūs. Then Khulayd ordered the Muslims to dismount, and they fought and were steadfast. Then they prevailed and killed the Persians with a slaughter the like of which they had not suffered before. Then they set out for al-Baṣrah, but their ships sank with them, and they found no way to return by sea. They found Shahrak among the people of Iṣṭakhr had seized the roads against the Muslims, so they encamped and defended themselves against the enemy. ʿUmar Learns of al-ʿAlāʾ b. al-Ḥaḍramī's Action When ʿUmar learned of what al-ʿAlāʾ b. al-Ḥaḍramī had done, his anger against him intensified. He sent for him, dismissed him, threatened him, and ordered him to do the heaviest thing upon him and the most hateful course to him, saying: "Join Saʿd b. Abī Waqqāṣ with those who are with you." So al-ʿAlāʾ went out to Saʿd b. Abī Waqqāṣ, attached to him as a subordinate. ʿUmar wrote to ʿUtbah b. Ghazwān: "Al-ʿAlāʾ b. al-Ḥaḍramī went out with an army, and the people of Fāris cut them off. He disobeyed me, and I think he did not intend Allah by that. I feared for them that they would not be helped, that they would be defeated and ensnared. So summon the people to them and join them to yourself before they are annihilated." ʿUtbah called upon the Muslims and informed them of ʿUmar's letter to him about that. A group of heroic commanders volunteered, among them Hāshim b. ʿUtbah b. Abī Waqqāṣ, ʿĀṣim b. ʿAmr, ʿArfajah b. Harthamah, Ḥudhayfah b. Miḥṣan, al-Aḥnaf b. Qays, and others, in twelve thousand men, with Abū Sabrah b. Abī Ruhm in command of them all. They went out on mules, leading horses alongside, moving swiftly. They traveled along the coast, encountering no one, until they reached the site of the battle that had taken place between the Muslims of al-ʿAlāʾ's force and the people of Fāris at the place called Ṭāwūs. There they found Khulayd b. al-Mundhir and the Muslims with him besieged, with the enemy surrounding them on every side, and those nations had converged upon them from every direction. The reinforcements of the polytheists had been completed, and nothing remained but fighting. The Muslims arrived to them at the time when they were most in need of them. They met the polytheists head-on, and Abū Sabrah inflicted a great defeat upon the polytheists and killed them with a very great slaughter. He took from them abundant, dazzling wealth, and rescued Khulayd and the Muslims with him from their hands. Through him Allah honored Islam and its people, and crushed and humiliated polytheism—to Allah be praise and grace. Then they returned to ʿUtbah b. Ghazwān at al-Baṣrah. When ʿUtbah had completed the conquest of that region, he asked ʿUmar's permission to perform the pilgrimage, and ʿUmar permitted him. He set out for the pilgrimage and appointed Abū Sabrah b. Abī Ruhm as his deputy over al-Baṣrah. He met ʿUmar during the pilgrimage season and asked him to relieve him, but ʿUmar refused and swore to him that he must return to his post. ʿUtbah supplicated Allah, Mighty and Majestic, and he died at Baṭn Nakhlah while returning from the pilgrimage. ʿUmar grieved over him and praised him highly. After him, ʿUmar appointed al-Mughīrah b. Shuʿbah over al-Baṣrah, and he governed it for the remainder of that year and the following one. No incident occurred during his time, and he was blessed with safety in his office.

113. Tarikh (al-Tabari) 1910No grade recorded

     سَّنَةِ سبع عشرة عُمَرَ عَزَلَ سَعْدَ بْنَ أَبِي وَقَّاصٍ عَنِ الْكُوفَةِ   لِأَنَّ قَوْمًا مِنْ بَنِي أَسَدٍ مِنْ أَهْلِ الْكُوفَةِ تَكَلَّمُوا عَلَى سَعْدٍ وَقَالُوا: اعْفِنَا مِنْهُ، فَبَعَثَ عُمَرُ مَنْ يَسْأَلُ أَهْلَ الْكُوفَةِ عَنْهُ، فَقَالُوا: لَا نَعْلَمُ عَنْهُ إِلَّا خَيْرًا، وَسَكَتَ قَوْمٌ فَلَمْ يَنْطِقُوا بِشَيْءٍ. وَقَالَ رَجُلٌ يُقَالُ لَهُ أُسَامَةُ: إِنَّهُ لَا يَقْسِمُ بِالسَّوِيَّةِ. وَقِيلَ: إِنَّمَا عَزَلَهُ فِي سَنَةِ عِشْرِينَ، وَقِيلَ: بَلْ فِي سَنَةِ اثْنَتَيْنِ وَعِشْرِينَ، فَعَزَلَهُ وَأَمَرَ أَبَا مُوسَى الْأَشْعَرِيَّ، فَشَكَوْا مِنْهُ، فَصَرَفَهُ إِلَى الْبَصْرَةِ، وَأَمَّرَ عَلَيْهِمُ الْمُغِيرَةَ. فعَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، [عَنْ جَابِرِ بْنِ سَمُرَةَ]، قَالَ: شَكَى أَهْلُ الْكُوفَةِ سَعْدًا إِلَى عُمَرَ فَقَالُوا: لَا يُحْسِنُ أَنْ يُصَلِّيَ، فَذَكَرَ عُمَرُ لَهُ ذَلِكَ، فَقَالَ: أَمَّا صَلَاةُ رَسُولِ اللَّهِ ﷺ فَقَدْ كُنْتُ أُصَلِّي بِهِمْ أَرْكُدُ فِي الْأَوَّلَتَيْنِ وَأَحْذِفُ فِي الْآخِرَتَيْنِ، فَقَالَ: ذَاكَ الظَّنُّ بِكَ يَا أَبَا إِسْحَاقَ، فَأَرْسَلَ مَعَهُ رَجُلًا -أَوْ رِجَالًا- يَسْأَلُ عَنْهُ أَهْلَ الْكُوفَةِ، وَلَمْ يَدَعْ مَسْجِدًا إِلَّا سَأَلَ عَنْهُ، وَيَقْنُونَ عَنْهُ مَعْرُوفًا حَتَّى دَخَلَ مَسْجِدًا لِبَنِي عَبْسٍ، فَقَامَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ أُسَامَةُ بْنُ قَتَادَةَ، فَقَالَ: "أَمَّا إِذْ نَشَدْتَنَا، فَإِنَّ سَعْدًا كَانَ لَا يَسِيرُ بِالسَّوِيَّةِ، وَلَا يَعْدِلُ فِي الْقَضِيَّةِ، فَقَالَ سَعْدٌ: أَمَا وَاللَّهِ لَأَدْعُوَنَّ بِثَلَاثٍ: اللَّهُمَّ إِنْ كَانَ عَبْدُكَ هَذَا كَاذِبًا قَامَ رِيَاءً وَسُمْعَةً فَأَطِلْ عُمْرَهُ، وَأَطِلْ فَقْرَهُ، وَعَرِّضْهُ لِلْفِتَنِ، فَكَانَ بَعْدَ ذَلِكَ أُسَامَةُ إِذَا سُئِلَ يَقُولُ: شَيْخٌ كَبِيرٌ مَفْتُونٌ، أَصَابَتْنِي دَعْوَةُ سَعْدٍ".   قَالَ عَبْدُ الْمَلِكِ: فَأَنَا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَاهُ عَلَى عَيْنَيْهِ مِنَ الْكِبَرِ]، وَإِنَّهُ لَيَتَعَرَّضُ لِلْجَوَارِي فِي الطَّرِيقِ يَغْمِزُهُنَّ. وقيل عَزَلَهُ عَنْهَا وَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ بْنِ عِتْبَانَ، وَكَانَ نَائِبَ سَعْدٍ. وَقِيلَ: بَلْ وَلَّاهَا عَمْرَو بْنَ يَاسِرٍ. وَقَالَ سَعْدٌ فِي هَذِهِ الْقَضِيَّةِ: لَقَدْ أَسْلَمْتُ خَامِسَ خَمْسَةٍ، وَلَقَدْ كُنَّا وَمَا لَنَا طَعَامٌ إِلَّا وَرَقُ الْحُبْلَةِ حَتَّى تَقَرَّحَتْ أَشْدَاقُنَا، وَإِنِّي لَأَوَّلُ رَجُلٍ رَمَى بِسَهْمٍ فِي سَبِيلِ اللَّهِ،  وَلَقَدْ جَمَعَ لِي رَسُولُ اللَّهِ، ﷺ، يَوْمَ أُحُدٍ أَبَوَيْهِ وَمَا جَمَعَهُمَا لِأَحَدٍ قَبْلِي، ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ يَقُولُونَ: لَا يُحْسِنُ يُصَلِّي. وَفِي رِوَايَةٍ: تُعَزِّرُنِي عَلَى الْإِسْلَامِ، لَقَدْ خِبْتُ إِذًا وَضَلَّ عَمَلِي. ثُمَّ قَالَ عُمَرُ لِسَعْدٍ: مَنِ اسْتَخْلَفْتَ عَلَى الْكُوفَةِ ؟ فَقَالَ: عَبْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ بْنِ عِتْبَانَ. فَأَقَرَّهُ عُمَرُ عَلَى نِيَابَتِهِ الْكُوفَةَ - وَكَانَ شَيْخًا كَبِيرًا مِنْ أَشْرَافِ الصَّحَابَةِ، حَلِيفًا لِبَنِي الْحُبْلَى مِنَ الْأَنْصَارِ - وَاسْتَمَرَّ سَعْدٌ مَعْزُولًا مِنْ غَيْرِ عَجْزٍ وَلَا خِيَانَةٍ، وَتَهَدَّدَ أُولَئِكَ النَّفَرَ، وَكَادَ يُوقِعُ بِهِمْ بَأْسًا، ثُمَّ تَرَكَ ذَلِكَ خَوْفًا مِنْ أَنْ لَا يَشْكُوَ أَحَدٌ أَمِيرًا.

     ✧ The year seventeen: ʿUmar dismissed Saʿd b. Abī Waqqāṣ from al-Kūfah because a group from Banū Asad among the people of al-Kūfah spoke against Saʿd and said: Relieve us of him. So ʿUmar sent someone to ask the people of al-Kūfah about him, and they said: We know nothing about him but good. And a group remained silent and said nothing. A man called Usāmah said: He does not distribute equally. It was said: He only dismissed him in the year twenty, and it was said: rather in the year twenty-two. So he dismissed him and placed Abū Mūsā al-Ashʿarī in command, but they complained of him, so he transferred him to al-Baṣrah and placed al-Mughīrah in command over them. From ʿAbd al-Malik b. ʿUmayr, [from Jābir b. Samurah], who said: The people of al-Kūfah complained about Saʿd to ʿUmar and said: He does not pray well. ʿUmar mentioned that to him, and he said: As for the prayer of the Messenger of God ﷺ, I used to lead them in prayer, prolonging in the first two and shortening in the last two. He said: That is what was thought of you, O Abū Isḥāq. So he sent with him a man—or men—to ask the people of al-Kūfah about him, and he did not leave any mosque without asking about him, and they would speak well of him until he entered a mosque of Banū ʿAbs. A man of theirs called Usāmah b. Qatādah stood up and said: "Since you adjure us, Saʿd did not march with equity, nor did he judge justly in the case." Saʿd said: By God, I will call down three things: O God, if this servant of yours is lying, having risen for show and reputation, then prolong his life, prolong his poverty, and expose him to trials. After that, when Usāmah was asked, he would say: An old man, greatly tried; the supplication of Saʿd has overtaken me." ʿAbd al-Malik said: I saw him afterwards, his eyebrows having fallen over his eyes from old age, and he would accost slave girls in the road, pinching them. It was said: He dismissed him from it and appointed over it ʿAbd Allah b. ʿAbd Allah b. ʿItbān, who had been Saʿd's deputy. And it was said: rather he appointed ʿAmr b. Yāsir over it. And Saʿd said regarding this matter: I accepted Islam as the fifth of five, and we had no food except the leaves of the hub lah until the corners of our mouths became ulcerated. I was the first man to shoot an arrow in the path of God, and the Messenger of God ﷺ joined for me his father and mother on the day of Uḥud, and he did not join them for anyone before me. Then Banū Asad say: He does not pray well. In another narration: You reproach me for my Islam? Then indeed I have failed and my deeds have gone astray. Then ʿUmar said to Saʿd: Whom did you leave as your deputy over al-Kūfah? He said: ʿAbd Allah b. ʿAbd Allah b. ʿItbān. So ʿUmar confirmed him as his deputy over al-Kūfah—he was a very old man from the noble companions, an ally of Banū al-Ḥublā of the Anṣār—and Saʿd remained dismissed without incapacity or treachery. He threatened those few men and nearly inflicted harm upon them, then he left that for fear that no one would complain about a governor.

114. Tarikh (al-Tabari) 1911No grade recorded

     عَزْلِ الْمُغِيرَةِ عَنِ الْبَصْرَةِ وَوِلَايَةِ أَبِي مُوسَى   فِي سنة سبع عشرة عَزَلَ عُمَرُ الْمُغِيرَةَ بْنَ شُعْبَةَ عَنِ الْبَصْرَةِ، وَاسْتَعْمَلَ عَلَيْهَا أَبَا مُوسَى، وَأَمَرَهُ أَنْ يُشْخِصَ إِلَيْهِ الْمُغِيرَةَ بْنَ شُعْبَةَ فِي رَبِيعٍ الْأَوَّلِ ; قَالَهُ الْوَاقِدِيٌّ. ثُمَّ ذَكَرَ الْوَاقِدِيُّ أَنَّ امْرَأَةً كَانَ يُقَالُ لَهَا: أُمُّ جَمِيلٍ بِنْتُ الْأَفْقَمِ، مِنْ نِسَاءِ بَنِي عَامِرِ بْنِ صَعْصَعَةَ، وَيُقَالُ: مِنْ نِسَاءِ بَنِي هِلَالٍ. وَكَانَ زَوْجُهَا مِنْ ثَقِيفٍ قَدْ تُوُفِّيَ عَنْهَا، وَكَانَتْ تَغْشَى نِسَاءَ الْأُمَرَاءِ وَالْأَشْرَافِ، وَكَانَتْ تَدْخُلُ عَلَى بَيْتِ الْمُغِيرَةِ بْنِ شُعْبَةَ وَهُوَ أَمِيرُ الْبَصْرَةِ وَكَانَتْ دَارُ الْمُغِيرَةِ تُجَاهَ دَارِ أَبِي بَكْرَةَ وَكَانَ بَيْنَهُمَا الطَّرِيقُ، وَفِي دَارِ أَبِي بَكْرَةَ كُوَّةٌ تُشْرِفُ عَلَى كُوَّةٍ فِي دَارِ الْمُغِيرَةِ، وَكَانَ لَا يَزَالُ بَيْنَ الْمُغِيرَةِ وَبَيْنَ أَبِي بَكْرَةَ شَنَآنٌ، فَبَيْنَمَا أَبُو بَكْرَةَ فِي دَارِهِ وَعِنْدَهُ جَمَاعَةٌ يَتَحَدَّثُونَ فِي الْعُلِّيَّةِ، إِذْ فَتَحَتِ الرِّيحُ بَابَ الْكُوَّةِ، فَقَامَ أَبُو بَكْرَةَ لِيُغْلِقَهَا، فَإِذَا كُوَّةُ الْمُغِيرَةِ مَفْتُوحَةٌ، وَإِذَا هُوَ عَلَى صَدْرِ امْرَأَةٍ وَبَيْنَ رِجْلَيْهَا، وَهُوَ يُجَامِعُهَا، فَقَالَ أَبُو بَكْرَةَ لِأَصْحَابِهِ: تَعَالَوْا فَانْظُرُوا إِلَى أَمِيرِكُمْ يَزْنِي بِأُمِّ جَمِيلٍ. فَقَامُوا فَنَظَرُوا إِلَيْهِ وَهُوَ يُجَامِعُ تِلْكَ الْمَرْأَةَ، فَقَالُوا لِأَبِي بَكْرَةَ: وَمَنْ أَيْنَ قُلْتَ إِنَّهَا أُمُّ جَمِيلٍ ؟ وَكَانَ رَأْسَاهُمَا مِنَ الْجَانِبِ الْآخَرِ، فَقَالَ: انْتَظِرُوا. فَلَمَّا فَرَغَا قَامَتِ الْمَرْأَةُ، فَقَالَ أَبُو بَكْرَةَ: هَذِهِ أُمُّ جَمِيلٍ. فَعَرَفُوهَا فِيمَا يَظُنُّونَ، فَلَمَّا خَرَجَ الْمُغِيرَةُ - وَقَدِ اغْتَسَلَ - لِيُصَلِّيَ بِالنَّاسِ مَنَعَهُ أَبُو بَكْرَةَ أَنْ يَتَقَدَّمَ. وَكَتَبُوا إِلَى عُمَرَ فِي ذَلِكَ، فَوَلَّى عُمَرُ أَبَا مُوسَى الْأَشْعَرِيَّ أَمِيرًا عَلَى الْبَصْرَةِ وَعَزَلَ الْمُغِيرَةَ، فَسَارَ إِلَى الْبَصْرَةِ فَنَزَلَ بِالْمِرْبَدِ، فَقَالَ الْمُغِيرَةُ: وَاللَّهِ مَا جَاءَ أَبُو مُوسَى تَاجِرًا وَلَا زَائِرًا وَلَا جَاءَ إِلَّا أَمِيرًا. ثُمَّ قَدِمَ أَبُو مُوسَى عَلَى النَّاسِ، وَنَاوَلَ الْمُغِيرَةَ كِتَابًا مِنْ عُمَرَ، هُوَ أَوْجَزُ كِتَابٍ، فِيهِ: أَمَّا بَعْدُ، فَإِنَّهُ بَلَغَنِي نَبَأٌ عَظِيمٌ، فَبَعَثْتُ أَبَا مُوسَى أَمِيرًا، فَسَلِّمْ مَا فِي يَدَيْكَ، وَالْعَجَلَ. وَكَتَبَ إِلَى أَهْلِ الْبَصْرَةِ إِنِّي قَدْ وَلَّيْتُ عَلَيْكُمْ أَبَا مُوسَى لِيَأْخُذَ مِنْ قَوِيِّكُمْ لِضَعِيفِكُمْ، وَلِيُقَاتِلَ بِكُمْ عَدُوَّكُمْ، وَلِيَدْفَعَ عَنْ دِينِكُمْ، وَلِيَجْبِيَ لَكُمْ فَيْئَكُمْ، ثُمَّ يَقْسِمَهُ فِيكُمْ. وَأَهْدَى الْمُغِيرَةُ لِأَبِي مُوسَى جَارِيَةً مِنْ مُوَلَّدَاتِ الطَّائِفِ تُسَمَّى عَقِيلَةَ، وَقَالَ: إِنِّي رَضِيتُهَا لَكَ. وَكَانَتْ فَارِهَةً. وَارْتَحَلَ الْمُغِيرَةُ وَالَّذِينَ شَهِدُوا عَلَيْهِ إِلَى عُمَرَ، وَهُمْ أَبُو بَكْرَةَ، وَنَافِعُ بْنُ كَلَدَةَ، وَزِيَادُ بْنُ أَبِيهِ، وَشِبْلُ بْنُ مَعْبَدٍ الْبَجَلِيُّ، فَلَمَّا قَدِمُوا عَلَى عُمَرَ جَمَعَ بَيْنَهُمْ وَبَيْنَ الْمُغِيرَةِ، فَقَالَ الْمُغِيرَةُ: سَلْ هَؤُلَاءِ الْأَعْبُدَ كَيْفَ رَأَوْنِي ; مُسْتَقْبِلَهُمْ أَوْ مُسْتَدْبِرَهُمْ ؟ وَكَيْفَ رَأَوُا الْمَرْأَةَ أَوْ عَرَفُوهَا ؟ فَإِنْ كَانُوا مُسْتَقْبِلِيَّ، فَكَيْفَ لَمْ يَسْتَتِرُوا ! أَوْ مُسْتَدْبِرِيَّ، فَكَيْفَ اسْتَحَلُّوا النَّظَرَ فِي مَنْزِلِي عَلَى امْرَأَتِي ! وَاللَّهِ مَا أَتَيْتُ إِلَّا امْرَأَتِي. وَكَانَتْ شَبَهَهَا. فَبَدَأَ عُمَرُ بِأَبِي بَكْرَةَ، فَشَهِدَ عَلَيْهِ أَنَّهُ رَآهُ بَيْنَ رِجْلَيْ أُمِّ جَمِيلٍ، وَهُوَ يُدْخِلُهُ وَيُخْرِجُهُ كَالْمِيلِ فِي الْمُكْحُلَةِ. قَالَ: كَيْفَ رَأَيْتَهُمَا ؟ قَالَ: مُسْتَدْبِرَهُمَا. قَالَ: فَكَيْفَ اسْتَثْبَتَّ رَأْسَهَا ؟ قَالَ: تَحَامَلْتُ. ثُمَّ دَعَا شِبْلَ بْنَ مَعْبَدٍ فَشَهِدَ بِمِثْلِ ذَلِكَ، فَقَالَ: اسْتَقْبَلْتَهُمَا أَمِ اسْتَدْبَرْتَهُمَا ؟ قَالَ: اسْتَقْبَلْتُهُمَا. وَشَهِدَ نَافِعٌ بِمِثْلِ شَهَادَةِ أَبِي بَكْرَةَ، وَلَمْ يَشْهَدْ زِيَادٌ بِمِثْلِ شَهَادَتِهِمْ، قَالَ: رَأَيْتُهُ جَالِسًا بَيْنَ رِجْلَيِ امْرَأَةٍ، فَرَأَيْتُ قَدَمَيْنِ مَخْضُوبَتَيْنِ يَخْفِقَانِ، وَاسْتَيْنِ مَكْشُوفَتَيْنِ، وَسَمِعْتُ حَفَزَانًا شَدِيدًا. قَالَ: هَلْ رَأَيْتَ كَالْمِيلِ فِي الْمُكْحُلَةِ ؟ قَالَ: لَا. قَالَ: فَهَلْ تَعْرِفُ الْمَرْأَةَ ؟ قَالَ: لَا، وَلَكِنْ أُشَبِّهُهَا. قَالَ: فَتَنَحَّ. وَرُوِيَ أَنَّ عُمَرَ، ؓ، كَبَّرَ عِنْدَ ذَلِكَ ثُمَّ أَمَرَ بِالثَّلَاثَةِ فَجُلِدُوا الْحَدَّ، وَهُوَ يَقْرَأُ قَوْلَهُ تَعَالَى: فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ [ النُّورِ: 13 ]. فَقَالَ الْمُغِيرَةُ: اشْفِنِي مِنَ الْأَعْبُدِ. قَالَ: اسْكُتْ أَسْكَتَ اللَّهُ نَأْمَتَكَ، وَاللَّهِ لَوْ تَمَّتِ الشَّهَادَةُ لَرَجَمْتُكَ بِأَحْجَارِكَ. وَقَدْ قِيلَ: إِنَّ هَذَا كَانَ فِي سَنَةِ خَمْسَ عَشْرَةَ. قَالَ ابن الجوزي: مِنَ الْجَائِزِ أَنْ يَكُونَ قَدْ تَزَوَّجَهَا وَلَمْ يُعْلِمْ أَحَدًا، وَقَدْ كَانَتْ تُشْبِهُ زَوْجَتَهُ. قَالَ ابْنُ عَقِيلٍ: لِلْفُقَهَاءِ تَأْوِيلَاتٌ، فَقَدْ كَانَتِ الْمُتْعَةُ عَقْدًا فِي الشَّرْعِ، وَكَانَ نِكَاحُ السِّرِّ عِنْدَ قَوْمٍ زِنًا، وَلَا يَجُوزُ أَنْ يُنْسَبَ إِلَى الصَّحَابِيِّ مَا لَا يَجُوزُ؛ لِأَنَّهُ جَهْلٌ بِمِقْدَارِ الضَّرَرِ فِي ذَلِكَ.

     ✧ Dismissal of al-Mughīrah from al-Baṣrah and the Appointment of Abū Mūsā In the year seventeen, ʿUmar dismissed al-Mughīrah b. Shuʿbah from al-Baṣrah and appointed Abū Mūsā over it, and he ordered him to send al-Mughīrah b. Shuʿbah to him in Rabīʿ al-Awwal. This was stated by al-Wāqidī. Then al-Wāqidī mentioned that there was a woman called Umm Jamīl bt. al-Afqam, from the women of Banū ʿĀmir b. Ṣaʿṣaʿah, and it is also said from the women of Banū Hilāl. Her husband, who was from Thaqīf, had died, leaving her a widow. She used to visit the women of the commanders and nobles, and she used to enter the house of al-Mughīrah b. Shuʿbah while he was the governor of al-Baṣrah. The house of al-Mughīrah faced the house of Abū Bakrah, and between them was the road. In the house of Abū Bakrah there was a window overlooking a window in the house of al-Mughīrah, and there had long been enmity between al-Mughīrah and Abū Bakrah. While Abū Bakrah was in his house with a group of people conversing in the upper room, the wind opened the shutter of the window. Abū Bakrah stood up to close it, and there was the window of al-Mughīrah open, and he was on the chest of a woman, between her legs, having intercourse with her. Abū Bakrah said to his companions: "Come and look at your governor committing adultery with Umm Jamīl." They stood up and looked at him having intercourse with that woman. They said to Abū Bakrah: "How do you know that she is Umm Jamīl?" Their heads were on the other side. He said: "Wait." When they finished, the woman stood up, and Abū Bakrah said: "This is Umm Jamīl." They recognized her, as they thought. When al-Mughīrah went out, after performing the ritual bath, to lead the people in prayer, Abū Bakrah prevented him from coming forward. They wrote to ʿUmar about that. ʿUmar appointed Abū Mūsā al-Ashʿarī as governor over al-Baṣrah and dismissed al-Mughīrah. He travelled to al-Baṣrah and alighted at al-Mirbad. Al-Mughīrah said: "By Allah, Abū Mūsā did not come as a merchant, nor as a visitor; he came only as a governor." Then Abū Mūsā came before the people and handed al-Mughīrah a letter from ʿUmar. It was the briefest of letters, containing: "To proceed: A grave report has reached me, so I have sent Abū Mūsā as governor. Hand over what is in your charge, and hasten." And he wrote to the people of al-Baṣrah: "I have appointed Abū Mūsā over you, that he may take from your strong for your weak, fight with you your enemy, defend your religion, and collect your fayʾ for you and then distribute it among you." Al-Mughīrah gave Abū Mūsā a slave girl from the Muwalladāt of al-Ṭāʾif named ʿAqīlah as a gift, and said: "I have chosen her for you." She was a fine girl. Al-Mughīrah and those who testified against him departed to ʿUmar. They were Abū Bakrah, Nāfiʿ b. Kaladah, Ziyād b. Abīhi, and Shibl b. Maʿbad al-Bajalī. When they came before ʿUmar, he brought them together with al-Mughīrah. Al-Mughīrah said: "Ask these slaves how they saw me: facing them or with my back to them? And how did they see the woman, or recognize her? If they were facing me, then how did they not conceal themselves? Or if they were behind me, then how did they deem it lawful to look into my house at my wife? By Allah, I did not have intercourse with anyone but my wife, and she resembled her." ʿUmar began with Abū Bakrah, and he testified against him that he saw him between the legs of Umm Jamīl, and he was entering and withdrawing it like the probe in the kohl container. He said: "How did you see them?" He said: "From behind them." He said: "Then how did you ascertain her head?" He said: "I raised myself." Then he called Shibl b. Maʿbad, and he testified to the like of that. He said: "Did you face them or were you behind them?" He said: "I faced them." Nāfiʿ testified to the like of Abū Bakrah's testimony. Ziyād did not testify to the like of their testimony. He said: "I saw him sitting between the legs of a woman, and I saw two henna-dyed feet moving, and two buttocks uncovered, and I heard intense puffing." He said: "Did you see like the probe in the kohl container?" He said: "No." He said: "Do you recognize the woman?" He said: "No, but I can liken her." He said: "Step aside." It is related that ʿUmar ؓ said "Allāhu akbar" at that, then ordered the three to be flogged with the prescribed punishment, while he recited the words of the Most High: "Then, if they do not bring the witnesses, then those, in the sight of Allah, are the liars" [al-Nūr: 13]. Al-Mughīrah said: "Satisfy me against the slaves." He said: "Be silent, may Allah silence your voice. By Allah, had the testimony been complete, I would have stoned you with your own stones." It has also been said that this occurred in the year fifteen. Ibn al-Jawzī said: It is possible that he had married her without informing anyone, and she resembled his wife. Ibn ʿAqīl said: The jurists have various interpretations. For mutʿah was a contract in the sacred law, and secret marriage was considered fornication by some, and it is not permissible to attribute to a Companion what is not permissible, because that would be ignorance of the extent of harm in that.

115. Tarikh (al-Tabari) 1912No grade recorded

     فَتْحِ رَامَهُرْمُزَ وَتُسْتَرَ وَأَسْرِ الْهُرْمُزَانِ  قِيلَ: كَانَ فَتْحُ رَامَهُرْمُزَ وَتُسْتَرَ وَالسُّوسَ فِي سَنَةِ سَبْعَ عَشْرَةَ، وَقِيلَ: سَنَةَ تِسْعَ عَشْرَةَ، وَقِيلَ: سَنَةَ عِشْرِينَ. وَكَانَ سَبَبُ فَتْحِهَا أَنْ يَزْدَجِرْدَ كَانَ يُحَرِّضُ أَهْلَ فَارِسَ فِي كُلِّ وَقْتٍ وَيُؤَنِّبُهُمْ بِمَلْكِ الْعَرَبِ بِلَادَهُمْ وَقَصْدِهِمْ إِيَّاهُمْ فِي حُصُونِهِمْ، فَكَتَبَ إِلَى أَهْلِ الْأَهْوَازِ وَأَهْلِ فَارِسَ ; فَتَحَرَّكُوا وَتَعَاهَدُوا وَتَعَاقَدُوا عَلَى حَرْبِ الْمُسْلِمِينَ، وَأَنْ يَقْصِدُوا الْبَصْرَةَ. وَبَلَغَ الْخَبَرُ إِلَى عُمَرَ؛ فَكَتَبَ إِلَى سَعْدٍ وَهُوَ بِالْكُوفَةِ: أَنِ ابْعَثْ جُنْدًا كَثِيفًا إِلَى الْأَهْوَازِ مَعَ النُّعْمَانِ بْنِ مُقَرِّنٍ، وَعَجِّلْ، وَلْيَكُونُوا بِإِزَاءِ الْهُرْمُزَانِ وَسَمَّى رِجَالًا مِنَ الشُّجْعَانِ الْأَعْيَانِ الْأُمَرَاءِ، يَكُونُونَ فِي هَذَا الْجَيْشِ؛ مِنْهُمْ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ، وَجَرِيرُ بْنُ عَبْدِ اللَّهِ الْحِمْيَرِيُّ، وَسُوَيْدُ بْنُ مُقَرِّنٍ، وَعَبْدُ اللَّهِ بْنُ ذِي السَّهْمَيْنِ. وَكَتَبَ عُمَرُ إِلَى أَبِي مُوسَى وَهُوَ بِالْبَصْرَةِ: أَنِ ابْعَثْ إِلَى الْأَهْوَازِ جُنْدًا كَثِيفًا، وَأَمِّرْ عَلَيْهِمْ سُهَيْلَ بْنَ عَدِيٍّ، وَلْيَكُنْ مَعَهُ الْبَرَاءُ بْنُ مَالِكٍ، وَعَاصِمُ بْنُ عَمْرٍو، وَمَجْزَأَةُ بْنُ ثَوْرٍ، وَكَعْبُ بْنُ سُورٍ، وَعَرْفَجَةُ بْنُ هَرْثَمَةَ، وَحُذَيْفَةُ بْنُ مِحْصَنٍ، وَعَبْدُ الرَّحْمَنِ بْنُ سَهْلٍ، وَالْحُصَيْنُ بْنُ مَعْبَدٍ، وَلْيَكُنْ عَلَى أَهْلِ الْكُوفَةِ وَأَهْلِ الْبَصْرَةِ جَمِيعًا أَبُو سَبْرَةَ بْنُ أَبِي رُهْمٍ، وَعَلَى كُلِّ مَنْ أَتَاهُ مِنَ الْمَدَدِ. قَالُوا: فَسَارَ النُّعْمَانُ بْنُ مُقَرِّنٍ بِجَيْشِ الْكُوفَةِ فَسَبَقَ الْبَصْرِيِّينَ، فَانْتَهَى إِلَى رَامَهُرْمُزَ وَبِهَا الْهُرْمُزَانُ، فَخَرَجَ إِلَيْهِ الْهُرْمُزَانُ فِي جُنْدِهِ، وَنَقَضَ الْعَهْدَ بَيْنَهُ وَبَيْنَ الْمُسْلِمِينَ، فَبَادَرَهُ طَمَعًا أَنْ يَقْتَطِعَهُ قَبْلَ مَجِيءِ أَصْحَابِهِ مِنْ أَهْلِ الْبَصْرَةِ رَجَاءَ أَنْ يَنْصُرَ أَهْلَ فَارِسَ فَالْتَقَى مَعَهُ النُّعْمَانُ بْنُ مُقَرِّنٍ بِأَرْبُكَ، فَاقْتَتَلَا قِتَالًا شَدِيدًا، فَهُزِمَ الْهُرْمُزَانُ وَفَرَّ إِلَى تَسْتُرَ وَتَرَكَ رَامَهُرْمُزَ فَتَسَلَّمَهَا النُّعْمَانُ عَنْوَةً وَأَخَذَ مَا فِيهَا مِنَ الْحَوَاصِلِ وَالذَّخَائِرِ وَالسِّلَاحِ وَالْعُدَدِ. وَلَمَّا وَصَلَ الْخَبَرُ إِلَى أَهْلِ الْبَصْرَةِ بِمَا صَنَعَ الْكُوفِيُّونَ بِالْهُرْمُزَانِ، وَأَنَّهُ قَدْ فَرَّ فَلَجَأَ إِلَى تَسْتُرَ سَارُوا إِلَيْهَا، وَلَحِقَهُمْ أَهْلُ الْكُوفَةِ حَتَّى أَحَاطُوا بِهَا فَحَاصَرُوهَا جَمِيعًا، وَعَلَى الْجَمِيعِ أَبُو سَبْرَةَ، فَوَجَدُوا الْهُرْمُزَانَ قَدْ حَشَدَ بِهَا خَلْقًا كَثِيرًا، وَجَمًّا غَفِيرًا. وَكَتَبُوا إِلَى عُمَرَ فِي ذَلِكَ وَسَأَلُوهُ أَنْ يُمِدَّهُمْ، فَكَتَبَ إِلَى أَبِي مُوسَى أَنْ يَسِيرَ إِلَيْهِمْ؛ فَسَارَ إِلَيْهِمْ، وَكَانَ أَمِيرَ أَهْلِ الْبَصْرَةِ وَاسْتَمَرَّ أَبُو سَبْرَةَ عَلَى الْإِمْرَةِ عَلَى جَمِيعِ أَهْلِ الْكُوفَةِ وَالْبَصْرَةِ، فَحَاصَرَهُمْ أَشْهُرًا، وَكَثُرَ الْقَتْلُ مِنَ الْفَرِيقَيْنِ، وَقَتَلَ الْبَرَاءُ بْنُ مَالِكٍ أَخُو أَنَسِ بْنِ مَالِكٍ يَوْمَئِذٍ مِائَةً مُبَارَزَةً سِوَى مَنْ قَتَلَ غَيْرَ ذَلِكَ، وَكَذَلِكَ فَعَلَ كَعْبُ بْنُ سُورٍ، وَمَجْزَأَةُ بْنُ ثَوْرٍ، وَأَبُو تَمِيمَةَ، وَغَيْرُهُمْ مِنْ أَهْلِ الْبَصْرَةِ، وَكَذَلِكَ أَهْلُ الْكُوفَةِ قَتَلَ مِنْهُمْ جَمَاعَةٌ مِائَةً مُبَارَزَةً، كَحَبِيبِ بْنِ قُرَّةَ، وَرِبْعِيِّ بْنِ عَامِرٍ، وَعَامِرِ بْنِ عَبْدِ الْأَسْوَدِ، وَقَدْ تَزَاحَفُوا أَيَّامًا مُتَعَدِّدَةً، حَتَّى إِذَا كَانَ فِي آخِرِ زَحْفٍ، قَالَ الْمُسْلِمُونَ لِلْبَرَاءِ بْنِ مَالِكٍ - وَكَانَ مُجَابَ الدَّعْوَةِ -: يَا بَرَاءُ، أَقْسِمْ عَلَى رَبِّكَ لَيَهْزِمَنَّهُمْ لَنَا. فَقَالَ: اللَّهُمَّ اهْزِمْهُمْ لَنَا، وَاسْتَشْهِدْنِي. قَالَ: فَهَزَمَهُمُ الْمُسْلِمُونَ حَتَّى أَدْخَلُوهُمْ خَنَادِقَهُمْ وَاقْتَحَمُوهَا عَلَيْهِمْ، وَلَجَأَ الْمُشْرِكُونَ إِلَى الْبَلَدِ فَتَحَصَّنُوا بِهِ، وَقَدْ ضَاقَتْ بِهِمُ الْبَلَدُ، وَطَلَبَ رَجُلٌ مِنْ أَهْلِ الْبَلَدِ الْأَمَانَ مِنْ أَبِي مُوسَى فَأَمَّنَهُ، فَبَعَثَ يَدُلُّ الْمُسْلِمِينَ عَلَى مَكَانٍ يَدْخُلُونَ مِنْهُ إِلَى الْبَلَدِ، وَهُوَ مِنْ مَدْخَلِ الْمَاءِ إِلَيْهَا، فَنَدَبَ الْأُمَرَاءُ النَّاسَ إِلَى ذَلِكَ، فَانْتَدَبَ لِذَلِكَ رِجَالٌ مِنَ الشُّجْعَانِ وَالْأَبْطَالِ، وَجَاءُوا فَدَخَلُوا مَعَ الْمَاءِ - كَالْبَطِّ - إِلَى الْبَلَدِ، وَذَلِكَ فِي اللَّيْلِ، فَيُقَالُ: كَانَ أَوَّلَ مَنْ دَخَلَهَا مِنَ الْمُسْلِمِينَ عَبْدُ اللَّهِ بْنُ مُغَفَّلٍ الْمُزَنِيُّ، وَجَاءُوا إِلَى الْبَوَّابِينَ فَأَنَامُوهُمْ وَفَتَحُوا الْأَبْوَابَ، وَكَبَّرَ الْمُسْلِمُونَ فَدَخَلُوا الْبَلَدَ، وَذَلِكَ فِي وَقْتِ الْفَجْرِ إِلَى أَنْ تَعَالَى النَّهَارُ، وَلَمْ يُصَلُّوا الصُّبْحَ يَوْمَئِذٍ إِلَّا بَعْدَ طُلُوعِ الشَّمْسِ، كَمَا حَكَاهُ الْبُخَارِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: شَهِدْتُ فَتْحَ تُسْتَرَ وَذَلِكَ عِنْدَ إِضَاءَةِ الْفَجْرِ، فَاشْتَغَلَ النَّاسُ بِالْفَتْحِ، فَمَا صَلَّوُا الصُّبْحَ إِلَّا بَعْدَ طُلُوعِ الشَّمْسِ، فَمَا أُحِبُّ أَنَّ لِي بِتِلْكَ الصَّلَاةِ حُمْرَ النَّعَمِ. فائدة فقهية احْتَجَّ بِذَلِكَ الْبُخَارِيُّ لِمَكْحُولٍ وَالْأَوْزَاعِيِّ فِي ذَهَابِهِمَا إِلَى جَوَازِ تَأْخِيرِ الصَّلَاةِ لِعُذْرِ الْقِتَالِ  . وَجَنَحَ إِلَيْهِ الْبُخَارِيُّ، وَاسْتَدَلَّ بِقِصَّةِ الْخَنْدَقِ فِي قَوْلِهِ، ﷺ: شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى، مَلَأَ اللَّهُ قُبُورَهُمْ وَبُيُوتَهُمْ نَارًا وَبِقَوْلِهِ يَوْمَ بَنِي قُرَيْظَةَ: لَا يُصَلِّيَنَّ أَحَدٌ مِنْكُمُ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ فَأَخَّرَهَا فَرِيقٌ مِنَ النَّاسِ إِلَى بَعْدِ غُرُوبِ الشَّمْسِ، وَلَمْ يُعَنِّفْهُمْ. أسر الهرمزان وَالْمَقْصُودُ أَنَّ الْهُرْمُزَانَ لَمَّا فُتِحَ الْبَلَدُ لَجَأَ إِلَى الْقَلْعَةِ فَتَبِعَهُ جَمَاعَةٌ مِنَ الْأَبْطَالِ مِمَّنْ ذَكَرْنَا وَغَيْرُهُمْ، فَلَمَّا حَصَرُوهُ فِي مَكَانٍ مِنَ الْقَلْعَةِ وَلَمْ يَبْقَ إِلَّا تَلَفُهُ أَوْ تَلَفُهُمْ، قَالَ لَهُمْ بَعْدَ مَا قَتَلَ الْبَرَاءَ بْنَ مَالِكٍ وَمَجْزَأَةَ بْنَ ثَوْرٍ، رَحِمَهُمَا اللَّهُ: إِنَّ مَعِيَ جَعْبَةً فِيهَا مِائَةُ سَهْمٍ، وَإِنَّهُ لَا يَتَقَدَّمُ إِلَيَّ أَحَدٌ مِنْكُمْ إِلَّا رَمَيْتُهُ بِسَهْمٍ فَقَتَلْتُهُ، وَلَا يَسْقُطُ لِي سَهْمٌ إِلَّا فِي رَجُلٍ مِنْكُمْ، فَمَاذَا يَنْفَعُكُمْ إِنْ أَسَرْتُمُونِي بَعْدَمَا قَتَلْتُ مِنْكُمْ مِائَةَ رَجُلٍ ؟ قَالُوا: فَمَاذَا تُرِيدُ ؟ قَالَ: تُؤَمِّنُونِي حَتَّى أُسَلِّمَكُمْ يَدِي فَتَذْهَبُوا بِي إِلَى عُمَرَ بْنِ الْخَطَّابِ فَيَحْكُمَ فِيَّ بِمَا يَشَاءُ. فَأَجَابُوهُ إِلَى ذَلِكَ، فَأَلْقَى قَوْسَهُ وَنُشَّابَهُ وَأَسَرُوهُ، فَشُدُّوهُ وِثَاقًا وَأَرْصَدُوهُ لِيَبْعَثُوهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ عُمَرَ، ثُمَّ تَسَلَّمُوا مَا فِي الْبَلَدِ مِنَ الْأَمْوَالِ وَالْحَوَاصِلِ، فَاقْتَسَمُوا أَرْبَعَةَ أَخْمَاسِهِ، فَنَالَ كُلُّ فَارِسٍ ثَلَاثَةَ آلَافٍ وَكُلُّ رَاجِلٍ أَلْفَ دِرْهَمٍ.

     ✧ The conquest of Rāmahurmuz and Tustar and the capture of al-Hurmuzān. It is said: The conquest of Rāmahurmuz, Tustar, and al-Sūs was in the year seventeen, and it is said: the year nineteen, and it is said: the year twenty. And the cause of its conquest was that Yazdajird used to incite the people of Persia at all times and reproach them for the Arabs' taking possession of their lands and their aiming at them in their fortresses. So he wrote to the people of al-Ahwāz and the people of Persia; they bestirred themselves, made a pact, and bound themselves by compact to war against the Muslims, and to aim at al-Baṣrah. The news reached ʿUmar; so he wrote to Saʿd, who was at al-Kūfah: "Send a dense army to al-Ahwāz with al-Nuʿmān b. Muqarrin, and hasten; and let them be opposite al-Hurmuzān." He named men among the brave notables and commanders to be in this army; among them Jarīr b. ʿAbd Allāh al-Bajalī, Jarīr b. ʿAbd Allāh al-Ḥimyarī, Suwayd b. Muqarrin, and ʿAbd Allāh b. Dhī al-Sahmayn. And ʿUmar wrote to Abū Mūsā, who was at al-Baṣrah: "Send to al-Ahwāz a dense army, and appoint over them Suhayl b. ʿAdī, and let there be with him al-Barāʾ b. Mālik, ʿĀṣim b. ʿAmr, Majzaʾah b. Thawr, Kaʿb b. Sūr, ʿArfajah b. Harthamah, Ḥudhayfah b. Miḥṣan, ʿAbd al-Raḥmān b. Sahl, and al-Ḥuṣayn b. Maʿbad. And let Abū Sabrah b. Abī Ruhm be over all the people of al-Kūfah and the people of al-Baṣrah together, and over everyone who comes to him of the reinforcements." They said: So al-Nuʿmān b. Muqarrin marched with the army of al-Kūfah and preceded the Baṣrans, and came to Rāmahurmuz, in which was al-Hurmuzān. Al-Hurmuzān went out to meet him with his army, and broke the covenant between him and the Muslims. He hastened against him greedily, hoping to cut him off before the coming of his companions from the people of al-Baṣrah, hoping that the people of Persia would aid him. Al-Nuʿmān b. Muqarrin met him at Arbuk, and they fought a fierce battle; al-Hurmuzān was defeated and fled to Tustar, leaving Rāmahurmuz, which al-Nuʿmān took possession of by force and took what was in it of storehouses, treasures, weapons, and equipment. And when the news reached the people of al-Baṣrah of what the Kūfans had done to al-Hurmuzān, and that he had fled and taken refuge in Tustar, they marched to it, and the people of al-Kūfah joined them until they surrounded it; so they besieged it all together, with Abū Sabrah over all of them. They found that al-Hurmuzān had gathered in it a great multitude and a vast host. They wrote to ʿUmar about that and asked him to reinforce them. So he wrote to Abū Mūsā to march to them; he marched to them, and he was the commander of the people of al-Baṣrah, while Abū Sabrah continued in command over all the people of al-Kūfah and al-Baṣrah. They besieged them for months, and slaughter increased on both sides. Al-Barāʾ b. Mālik, the brother of Anas b. Mālik, killed on that day a hundred in single combat, apart from those he killed otherwise; and likewise did Kaʿb b. Sūr, Majzaʾah b. Thawr, Abū Tamīmah, and others of the people of al-Baṣrah; and likewise the people of al-Kūfah, a group of them killed a hundred in single combat, such as Ḥabīb b. Qurrah, Ribʿī b. ʿĀmir, and ʿĀmir b. ʿAbd al-Aswad. They had fought in close ranks on several days, until in the last engagement the Muslims said to al-Barāʾ b. Mālik — and he was one whose supplication was answered — "O Barāʾ, adjure your Lord to defeat them for us." He said: "O Allah, defeat them for us, and grant me martyrdom." He said: Then the Muslims defeated them until they drove them into their trenches and rushed into them upon them. The polytheists took refuge in the town and fortified themselves in it, and the town became too narrow for them. A man of the people of the town sought protection from Abū Mūsā, and he granted him protection. So he sent someone to guide the Muslims to a place by which they could enter the town, that is, from the water inlet to it. The commanders called upon the people for that, and men among the brave and heroes volunteered for it. They came and entered with the water — like ducks — into the town, and that was at night. It is said: The first of the Muslims to enter it was ʿAbd Allāh b. Mughaffal al-Muzanī. They came to the gatekeepers, put them to sleep, and opened the gates. The Muslims shouted "God is great" and entered the town, and that was at the time of dawn until the day rose high; and they did not perform the morning prayer that day except after sunrise, as al-Bukhārī related from Anas b. Mālik who said: "I witnessed the conquest of Tustar, and that was at the break of dawn. The people were occupied with the conquest, and they did not perform the morning prayer except after sunrise. I would not love to have in exchange for that prayer red camels." A juristic benefit: Al-Bukhārī used this as evidence for Makḥūl and al-Awzāʿī in their view of the permissibility of delaying prayer due to the excuse of fighting. Al-Bukhārī inclined to it, and he adduced as evidence the story of the trench in his ﷺ saying: "They distracted us from the middle prayer; may Allah fill their graves and their houses with fire," and his saying on the day of Banū Qurayẓah: "None of you shall pray the afternoon prayer except among Banū Qurayẓah." So a group of people delayed it until after sunset, and he did not rebuke them. The capture of al-Hurmuzān. The point is that when the town was conquered, al-Hurmuzān took refuge in the citadel, and a group of the heroes whom we have mentioned and others followed him. When they besieged him in a place of the citadel and nothing remained but his destruction or theirs, he said to them after he had killed al-Barāʾ b. Mālik and Majzaʾah b. Thawr, may Allah have mercy on them both: "I have with me a quiver containing a hundred arrows, and none of you shall advance against me but I shoot him with an arrow and kill him, and no arrow of mine falls except in a man of you. What benefit is it to you if you capture me after I have killed a hundred of your men?" They said: "What do you want?" He said: "You grant me protection until I surrender my hand to you, so that you take me to ʿUmar b. al-Khaṭṭāb and he judges concerning me as he wills." They granted him that. So he threw down his bow and his arrows, and they captured him. They bound him with bonds and kept him to send him to the Commander of the Faithful ʿUmar. Then they took possession of what was in the town of wealth and storehouses, and they divided four-fifths of it, each horseman receiving three thousand and each foot soldier one thousand dirhams.

116. Tarikh (al-Tabari) 1913No grade recorded

     فَتْحِ السُّوسِ  ثُمَّ رَكِبَ أَبُو سَبْرَةَ فِي طَائِفَةٍ مِنَ الْجَيْشِ وَمَعَهُ أَبُو مُوسَى الْأَشْعَرِيُّ وَالنُّعْمَانُ بْنُ مُقَرِّنٍ، وَاسْتَصْحَبُوا مَعَهُمُ الْهُرْمُزَانَ، وَسَارُوا فِي طَلَبِ الْمُنْهَزِمِينَ مِنَ الْفُرْسِ حَتَّى نَزَلُوا عَلَى السُّوسِ. وَبِهَا شَهْرَيَارُ أَخُو الْهُرْمُزَانِ أَحَاطَ الْمُسْلِمُونَ بِهَا وَنَاوَشُوهُمُ الْقِتَالَ مَرَّاتٍ، كُلُّ ذَلِكَ يُصِيبُ أَهْلُ السُّوسِ فِي الْمُسْلِمِينَ، فَأَشْرَفَ عَلَيْهِمُ الرُّهْبَانُ وَالْقِسِّيسُونَ فَقَالُوا: يَا مَعْشَرَ الْعَرَبِ إِنْ مِمَّا عَهِدَ إِلَيْنَا عُلَمَاؤُنَا أَنَّهُ لَا يَفْتَحُ السُّوسَ إِلَّا الدَّجَّالُ أَوْ قَوْمٌ فِيهِمُ الدَّجَّالُ، فَإِنْ كَانَ فِيكُمْ فَسَتَفْتَحُونَهَا. وَسَارَ أَبُو مُوسَى إِلَى الْبَصْرَةِ مِنَ السُّوسِ، وَصَارَ مَكَانَهُ عَلَى أَهْلِ الْبَصْرَةِ بِالسُّوسِ الْمُقْتَرِبُ بْنُ رَبِيعَةَ، وَاجْتَمَعَ الْأَعَاجِمُ بِنَهَاوَنْدَ، وَالنُّعْمَانُ عَلَى أَهْلِ الْكُوفَةِ مُحَاصِرًا أَهْلَ السُّوسِ مَعَ أَبِي سَبْرَةَ، وَزِرٌّ مُحَاصِرًا أَهْلَ جُنْدَيْسَابُورَ. فَجَاءَ كِتَابُ عُمَرَ بِصَرْفِ النُّعْمَانِ إِلَى أَهْلِ نَهَاوَنْدَ مِنْ وَجْهِهِ ذَلِكَ، فَنَاوَشَهُمُ الْقِتَالَ قَبْلَ مَسِيرِهِ، فَصَاحَ أَهْلُهَا بِالْمُسْلِمِينَ وَنَاوَشُوهُمْ وَغَاظُوهُمْ، وَكَانَ صَافِي بْنُ صَيَّادٍ مَعَ الْمُسْلِمِينَ فِي خَيْلِ النُّعْمَانِ، فَأَتَى صَافِي بَابَ السُّوسِ فَدَقَّهُ بِرِجْلِهِ فَقَالَ: انْفَتِحْ بَظَارَ ! وَهُوَ غَضْبَانُ، فَتَقَطَّعَتِ السَّلَاسِلُ وَتَكَسَّرَتِ الْأَغْلَاقُ وَتَفَتَّحَتِ الْأَبْوَابُ، وَدَخَلَ الْمُسْلِمُونَ، وَأَلْقَى الْمُشْرِكُونَ بِأَيْدِيهِمْ وَنَادَوْا: الصُّلْحَ الصُّلْحَ. فَأَجَابَهُمْ إِلَى ذَلِكَ الْمُسْلِمُونَ بَعْدَمَا دَخَلُوهَا عَنْوَةً، وَاقْتَسَمُوا مَا أَصَابُوا. ثُمَّ افْتَرَقُوا فَسَارَ النُّعْمَانُ حَتَّى أَتَى نَهَاوَنْدَ، وَسَارَ الْمُقْتَرِبُ حَتَّى نَزَلَ عَلَى جُنْدَيْسَابُورَ مَعَ زِرٍّ. وَقِيلَ لِأَبِي سَبْرَةَ: هَذَا جَسَدُ دَانْيَالَ فِي هَذِهِ الْمَدِينَةِ. قَالَ: وَمَا عَلَيَّ بِذَلِكَ ! فَأَقَرَّهُ فِي أَيْدِيهِمْ. وَكَانَ دَانْيَالُ قَدْ لَزِمَ نَوَاحِيَ فَارِسَ بَعْدَ بُخْتِ نَصَّرَ. فَلَمَّا حَضَرَتْهُ الْوَفَاةُ وَلَمْ يَرَ أَحَدًا عَلَى الْإِسْلَامِ أَكْرَمَ كِتَابَ اللَّهِ عَمَّنْ لَمْ يُجِبْهُ، فَقَالَ لِابْنِهِ: ائْتِ سَاحِلَ الْبَحْرِ فَاقْذِفْ بِهَذَا الْكِتَابِ فِيهِ، فَأَخَذَهُ الْغُلَامُ وَغَابَ عَنْهُ وَعَادَ وَقَالَ لَهُ: قَدْ فَعَلْتُ. قَالَ: مَا صَنَعَ الْبَحْرُ ؟ قَالَ: مَا صَنَعَ شَيْئًا. فَغَضِبَ وَقَالَ: وَاللَّهِ مَا فَعَلْتَ الَّذِي أَمَرْتُكَ بِهِ ! فَخَرَجَ مِنْ عِنْدِهِ وَفَعَلَ فِعْلَتَهُ الْأُولَى. فَقَالَ: كَيْفَ رَأَيْتَ الْبَحْرَ صَنَعَ ؟ قَالَ: مَاجَ وَاصْطَفَقَ. فَغَضِبَ أَشَدَّ مِنَ الْأَوَّلِ وَقَالَ: وَاللَّهِ مَا فَعَلْتَ الَّذِي أَمَرْتُكَ بِهِ. فَعَادَ إِلَى الْبَحْرِ وَأَلْقَاهُ فِيهِ، فَانْفَلَقَ الْبَحْرُ عَنِ الْأَرْضِ وَانْفَجَرَتْ لَهُ الْأَرْضُ عَنْ مِثْلِ التَّنُّورِ، فَهَوَى فِيهَا ثُمَّ انْطَبَقَتْ عَلَيْهِ وَاخْتَلَطَ الْمَاءُ، فَلَمَّا رَجَعَ إِلَيْهِ وَأَخْبَرَهُ بِمَا رَأَى قَالَ: الْآنَ صَدَقْتَ. وَمَاتَ دَانْيَالُ بِالسُّوسِ، وَكَانَ هُنَاكَ يُسْتَسْقَى بِجَسَدِهِ، فَاسْتَأْذَنُوا عُمَرَ فِيهِ فَأَمَرَ بِدَفْنِهِ. وَقِيلَ فِي أَمْرِ السُّوسِ: إِنَّ يَزْدَجِرْدَ سَارَ بَعْدَ وَقْعَةِ جَلُولَاءَ فَنَزَلَ إِصْطَخْرَ وَمَعَهُ سَيَاهُ فِي سَبْعِينَ مِنْ عُظَمَاءِ الْفُرْسِ، فَوَجَّهَهُ إِلَى السُّوسِ وَالْهُرْمُزَانَ إِلَى تُسْتَرَ، فَنَزَلَ سِيَاهُ الْكَلْتَانِيَّةَ، وَبَلَغَ أَهْلَ السُّوسِ أَمْرُ جَلُولَاءَ وَنُزُولُ يَزْدَجِرْدَ إِصْطَخْرَ، فَسَأَلُوا أَبَا مُوسَى الصُّلْحَ، وَكَانَ مُحَاصِرًا لَهُمْ، فَصَالَحَهُمْ وَسَارَ إِلَى رَامَهُرْمُزَ، ثُمَّ سَارَ إِلَى تُسْتَرَ، وَنَزَلَ سِيَاهُ بَيْنَ رَامَهُرْمُزَ وَتُسْتَرَ، وَدَعَا مَنْ مَعَهُ مِنْ عُظَمَاءِ الْفُرْسِ وَقَالَ لَهُمْ: قَدْ عَلِمْتُمْ أَنَّا كُنَّا نَتَحَدَّثُ أَنَّ هَؤُلَاءِ الْقَوْمَ سَيَغْلِبُونَ عَلَى هَذِهِ الْمَمْلَكَةِ وَتَرُوثُ دَوَابُّهُمْ فِي إِيوَانَاتِ إِصْطَخْرَ، وَيَشُدُّونَ خُيُولَهُمْ فِي شَجَرِهَا، وَقَدْ غَلَبُوا عَلَى مَا رَأَيْتُمْ، فَانْظُرُوا لِأَنْفُسِكُمْ. قَالُوا: رَأْيُنَا رَأْيُكَ. قَالَ: أَرَى أَنْ تَدْخُلُوا فِي دِينِهِمْ. وَوَجَّهُوا شِيرَوَيْهِ فِي عَشَرَةٍ مِنَ الْأَسَاوِرَةِ إِلَى أَبِي مُوسَى، فَشَرَطَ عَلَيْهِمْ أَنْ يُقَاتِلُوا مَعَهُ الْعَجَمَ وَلَا يُقَاتِلُوا الْعَرَبَ، وَإِنْ قَاتَلَهُمْ أَحَدٌ مِنَ الْعَرَبِ مَنَعَهُمْ مِنْهُمْ، وَيَنْزِلُوا حَيْثُ شَاءُوا، وَيَلْحَقُوا بِأَشْرَفِ الْعَطَاءِ، وَيَعْقِدَ لَهُمْ ذَلِكَ عُمَرُ عَلَى أَنْ يُسْلِمُوا، فَأَعْطَاهُمْ عُمَرُ مَا سَأَلُوا، فَأَسْلَمُوا وَشَهِدُوا مَعَ الْمُسْلِمِينَ حِصَارَ تُسْتَرَ. وَمَضَى سِيَاهُ إِلَى حِصْنٍ قَدْ حَاصَرَهُ الْمُسْلِمُونَ فِي زِيِّ الْعَجَمِ، فَأَلْقَى نَفْسَهُ إِلَى جَانِبِ الْحِصْنِ وَنَضَحَ ثِيَابَهُ بِالدَّمِ، فَرَآهُ أَهْلُ الْحِصْنِ صَرِيعًا فَظَنُّوهُ رَجُلًا مِنْهُمْ فَفَتَحُوا بَابَ الْحِصْنِ لِيُدْخِلُوهُ إِلَيْهِمْ، فَوَثَبَ وَقَاتَلَهُمْ حَتَّى خَلَّوْا عَنِ الْحِصْنِ وَهَرَبُوا، فَمَلَكَهُ وَحْدَهُ. وَقِيلَ: إِنَّ هَذَا الْفِعْلَ كَانَ مِنْهُ بِتُسْتَرَ. إرسال الخمس والهرمزان إلى عمر بن الخطاب بالمدينة وبَعَثَ أَبُو سَبْرَةَ بِالْخُمْسِ وَبِالْهُرْمُزَانِ مَعَ وَفْدٍ فِيهِمْ أَنَسُ بْنُ مَالِكٍ وَالْأَحْنَفُ بْنُ قَيْسٍ، فَلَمَّا اقْتَرَبُوا مِنَ الْمَدِينَةِ هَيَّئُوا الْهُرْمُزَانَ بِلُبْسِهِ الَّذِي كَانَ يَلْبَسُهُ مِنَ الدِّيبَاجِ وَالذَّهَبِ الْمُكَلَّلِ بِالْيَاقُوتِ وَاللَّآلِئِ، ثُمَّ دَخَلُوا الْمَدِينَةَ وَهُوَ كَذَلِكَ، فَتَيَمَّمُوا بِهِ مَنْزِلَ أَمِيرِ الْمُؤْمِنِينَ، فَسَأَلُوا عَنْهُ فَقَالُوا: إِنَّهُ ذَهَبَ إِلَى الْمَسْجِدِ بِسَبَبِ وَفْدٍ مِنَ الْكُوفَةِ. فَجَاءُوا الْمَسْجِدَ فَلَمْ يَرَوْا أَحَدًا فَرَجَعُوا، فَإِذَا غِلْمَانٌ يَلْعَبُونَ فَسَأَلُوهُمْ عَنْهُ، فَقَالُوا: إِنَّهُ نَائِمٌ فِي الْمَسْجِدِ مُتَوَسِّدًا بُرْنُسًا لَهُ. فَرَجَعُوا إِلَى الْمَسْجِدِ فَإِذَا هُوَ مُتَوَسِّدٌ بُرْنُسًا لَهُ كَانَ قَدْ لَبِسَهُ لِلْوَفْدِ، فَلَمَّا انْصَرَفُوا عَنْهُ تَوَسَّدَ الْبُرْنُسَ وَنَامَ وَلَيْسَ فِي الْمَسْجِدِ غَيْرُهُ، وَالدِّرَّةُ مُعَلَّقَةٌ فِي يَدِهِ. فَقَالَ الْهُرْمُزَانُ أَيْنَ عُمَرُ ؟ فَقَالُوا: هُوَ ذَا. وَجَعَلَ النَّاسُ يَخْفِضُونَ أَصْوَاتَهُمْ لِئَلَّا يُنَبِّهُوهُ، وَجَعَلَ الْهُرْمُزَانُ يَقُولُ: وَأَيْنَ حُجَّابُهُ، أَيْنَ حَرَسُهُ ؟ فَقَالُوا: لَيْسَ لَهُ حُجَّابٌ وَلَا حَرَسٌ، وَلَا كَاتِبٌ وَلَا دِيوَانٌ. فَقَالَ: يَنْبَغِي أَنْ يَكُونَ نَبِيًّا. فَقَالُوا: بَلْ يَعْمَلُ عَمَلَ الْأَنْبِيَاءِ. وَكَبَّرَ النَّاسُ، فَاسْتَيْقَظَ عُمَرُ بِالْجَلَبَةِ فَاسْتَوَى جَالِسًا، ثُمَّ نَظَرَ إِلَى الْهُرْمُزَانِ، فَقَالَ: الْهُرْمُزَانُ ؟ قَالُوا: نَعَمْ. فَتَأَمَّلَهُ وَتَأَمَّلَ مَا عَلَيْهِ، ثُمَّ قَالَ: أَعُوذُ بِاللَّهِ مِنَ النَّارِ، وَأَسْتَعِينُ بِاللَّهِ. ثُمَّ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَذَلَّ بِالْإِسْلَامِ هَذَا وَأَشْيَاعَهُ، يَا مَعْشَرَ الْمُسْلِمِينَ تَمَسَّكُوا بِهَذَا الدِّينِ، وَاهْتَدَوْا بِهَدْيِ نَبِيِّكُمْ، وَلَا تُبْطِرَنَّكُمُ الدُّنْيَا فَإِنَّهَا غَرَّارَةٌ. فَقَالَ لَهُ الْوَفْدُ: هَذَا مَلِكُ الْأَهْوَازِ فَكَلِّمْهُ. فَقَالَ: لَا؛ حَتَّى لَا يَبْقَى عَلَيْهِ مِنْ حِلْيَتِهِ شَيْءٌ. فَفَعَلُوا ذَلِكَ وَأَلْبَسُوهُ ثَوْبًا صَفِيقًا، فَقَالَ عُمَرُ: هَيَّ يَا هُرْمُزَانُ ! كَيْفَ رَأَيْتَ وَبَالَ الْغَدْرِ وَعَاقِبَةَ أَمْرِ اللَّهِ ؟ فَقَالَ: يَا عُمَرُ، إِنَّا وَإِيَّاكُمْ فِي الْجَاهِلِيَّةِ كَانَ اللَّهُ قَدْ خَلَّى بَيْنَنَا وَبَيْنَكُمْ فَغَلَبْنَاكُمْ، إِذْ لَمْ يَكُنْ مَعَنَا وَلَا مَعَكُمْ، فَلَمَّا كَانَ مَعَكُمْ غَلَبْتُمُونَا. فَقَالَ عُمَرُ: إِنَّمَا غَلَبْتُمُونَا فِي الْجَاهِلِيَّةِ بِاجْتِمَاعِكُمْ وَتَفَرُّقِنَا. ثُمَّ قَالَ عُمَرُ: مَا عُذْرُكَ وَمَا حُجَّتُكَ فِي انْتِقَاضِكَ مَرَّةً بَعْدَ مَرَّةٍ ؟ فَقَالَ: أَخَافُ أَنْ تَقْتُلَنِي قَبْلَ أَنْ أُخْبِرَكَ. قَالَ: لَا تَخَفْ ذَلِكَ. وَاسْتَسْقَى الْهُرْمُزَانُ مَاءً، فَأُتِيَ بِهِ فِي قَدَحٍ غَلِيظٍ، فَقَالَ: لَوْ مُتُّ عَطَشًا لَمْ أَسْتَطِعْ أَنْ أَشْرَبَ فِي هَذَا. فَأُتِيَ بِهِ فِي قَدَحٍ آخَرَ يَرْضَاهُ، فَلَمَّا أَخَذَهُ جَعَلَتْ يَدُهُ تَرْعَدُ، وَقَالَ: إِنِّي أَخَافُ أَنْ أُقْتَلَ وَأَنَا أَشْرَبُ. فَقَالَ عُمَرُ: لَا بَأْسَ عَلَيْكَ حَتَّى تَشْرَبَهُ. فَأَكْفَأَهُ، فَقَالَ عُمَرُ: أَعِيدُوهُ عَلَيْهِ، وَلَا تَجْمَعُوا عَلَيْهِ الْقَتْلَ وَالْعَطَشَ. فَقَالَ: لَا حَاجَةَ لِي فِي الْمَاءِ، إِنَّمَا أَرَدْتُ أَنْ أَسْتَأْنِسَ بِهِ. فَقَالَ لَهُ عُمَرُ: إِنِّي قَاتِلُكَ. فَقَالَ: إِنَّكَ أَمَّنْتَنِي. قَالَ: كَذَبْتَ. فَقَالَ أَنَسٌ: صَدَقَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ عُمَرُ: وَيْحَكَ يَا أَنَسُ، أَنَا أُؤَمِّنُ قَاتِلَ مَجْزَأَةَ وَالْبَرَاءِ لَتَأْتِيَنِّي بِمَخْرَجٍ أَوْ لَأُعَاقِبَنَّكَ. قَالَ: قُلْتَ: لَا بَأْسَ عَلَيْكَ حَتَّى تُخْبِرَنِي. وَقُلْتَ: لَا بَأْسَ عَلَيْكَ حَتَّى تَشْرَبَهُ. وَقَالَ لَهُ مَنْ حَوْلَهُ مِثْلَ ذَلِكَ. فَأَقْبَلَ عَلَى الْهُرْمُزَانِ، فَقَالَ: خَدَعْتَنِي، وَاللَّهِ لَا أَنْخَدِعُ إِلَّا أَنْ تُسْلِمَ، فَأَسْلَمَ، فَفَرَضَ لَهُ فِي أَلْفَيْنِ وَأَنْزَلَهُ الْمَدِينَةَ. وَفِي رِوَايَةٍ أَنَّ التَّرْجُمَانَ بَيْنَ عُمَرَ وَبَيْنَ الْهُرْمُزَانِ كَانَ الْمُغِيرَةَ بْنَ شُعْبَةَ، فَقَالَ لَهُ عُمَرُ: قُلْ لَهُ: مِنْ أَيِّ أَرْضٍ أَنْتَ ؟ فَقَالَ: مِهْرِجَانِيٌّ. قَالَ: تَكَلَّمْ بِحُجَّتِكَ. فَقَالَ: أَكَلَامُ حَيٍّ أَمْ مَيِّتٍ ؟ قَالَ: بَلْ كَلَامُ حَيٍّ. فَقَالَ: قَدْ أَمَّنْتَنِي. فَقَالَ: خَدَعْتَنِي وَلَا أَقْبَلُ ذَلِكَ إِلَّا أَنْ تُسْلِمَ. فَأَسْلَمَ فَفَرَضَ لَهُ أَلْفَيْنِ وَأَنْزَلَهُ الْمَدِينَةَ. ثُمَّ جَاءَ زَيْدٌ فَتَرْجَمَ بَيْنَهُمَا أَيْضًا. قُلْتُ: وَقَدْ حَسُنَ إِسْلَامُ الْهُرْمُزَانِ، وَكَانَ لَا يُفَارِقُ عُمَرَ حَتَّى قُتِلَ عُمَرُ. اتهام الهرمزان بممالأة أبي لؤلؤة قاتل عمر وقتل عبيد الله بن عمر له فَاتَّهَمَهُ بَعْضُ النَّاسِ بِمُمَالَأَةِ أَبِي لُؤْلُؤَةَ هُوَ وَجُفَيْنَةُ، فَقَتَلَ عُبَيْدُ اللَّهِ بْنُ عُمَرَ الْهُرْمُزَانَ وَجُفَيْنَةَ، عَ. وَقَدْ رُوِّينَا أَنَّ الْهُرْمُزَانَ لَمَّا عَلَاهُ عُبَيْدُ اللَّهِ بِالسَّيْفِ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَأَمَّا جُفَيْنَةُ فَصَلَّبَ عَلَى وَجْهِهِ. وَالْمَقْصُودُ أَنَّ عُمَرَ كَانَ يَحْجُرُ عَلَى الْمُسْلِمِينَ أَنْ يَتَوَسَّعُوا فِي بِلَادِ الْعَجَمِ؛ خَوْفًا عَلَيْهِمْ مِنَ الْعَجَمِ، حَتَّى أَشَارَ عَلَيْهِ الْأَحْنَفُ بْنُ قَيْسٍ بِأَنَّ الْمَصْلَحَةَ تَقْتَضِي تَوَسُّعَهُمْ فِي الْفُتُوحَاتِ، فَإِنَّ الْمَلِكَ يَزْدَجِرْدَ لَا يَزَالُ يَسْتَحِثُّهُمْ عَلَى قِتَالِ الْمُسْلِمِينَ، وَإِنْ لَمْ يُسْتَأْصَلْ سَاقُ الْعَجَمِ وَإِلَّا طَمِعُوا فِي الْإِسْلَامِ وَأَهْلِهِ، فَاسْتَحْسَنَ عُمَرُ ذَلِكَ مِنْهُ وَصَوَّبَهُ، وَأَذِنَ لِلْمُسْلِمِينَ فِي التَّوَسُّعِ فِي بِلَادِ الْعَجَمِ، فَفَتَحُوا بِسَبَبِ ذَلِكَ شَيْئًا كَثِيرًا، وَلِلَّهِ الْحَمْدُ.

     ✧ The Conquest of al-Sūs Then Abū Sabrah rode with a group of the army, and with him were Abū Mūsā al-Ashʿarī and al-Nuʿmān b. Muqarrin. They took al-Hurmuzān with them and set out in pursuit of the defeated Persians until they encamped at al-Sūs. Shahriyār, the brother of al-Hurmuzān, was there. The Muslims surrounded it and skirmished with them several times, and each time the people of al-Sūs inflicted losses on the Muslims. Then the monks and priests looked down upon them and said: "O company of Arabs, one of the things our scholars have bequeathed to us is that al-Sūs will be conquered only by the Dajjāl or by a people among whom is the Dajjāl. If he is among you, then you will conquer it." Abū Mūsā departed from al-Sūs to al-Baṣrah, and al-Muqtarib b. Rabīʿah took his place over the people of al-Baṣrah at al-Sūs. The Persians gathered at Nahāwand, while al-Nuʿmān was over the people of al-Kūfah besieging the people of al-Sūs together with Abū Sabrah, and Zirr was besieging the people of Jundaysābūr. Then ʿUmar's letter came ordering al-Nuʿmān to go to the people of Nahāwand from that direction. He skirmished with them before his departure, and its people shouted at the Muslims, skirmished with them, and angered them. Ṣāfī b. Ṣayyād was with the Muslims in al-Nuʿmān's cavalry. Ṣāfī came to the gate of al-Sūs and struck it with his foot, saying: "Open, O harlot!" while he was angry. The chains broke, the locks shattered, and the gates opened. The Muslims entered, and the polytheists surrendered and called out: "Peace, peace!" The Muslims granted them that after entering it by force, and they divided what they had captured. Then they separated. Al-Nuʿmān marched until he reached Nahāwand, and al-Muqtarib marched until he encamped at Jundaysābūr with Zirr. Abū Sabrah was told: "This is the body of Daniel in this city." He said: "What concern is that to me?" and left it in their hands. Daniel had stayed in the regions of Persia after Nebuchadnezzar. When death came to him and he saw no one upon Islam who would honor the Book of God more than one who did not respond to him, he said to his son: "Go to the seashore and cast this book into it." The boy took it, went out of his sight, returned, and said to him: "I have done it." He said: "What did the sea do?" He said: "It did nothing." He became angry and said: "By God, you did not do what I commanded you!" So the boy went out from him and did as he had done the first time. He said: "How did you see the sea behave?" He said: "It surged and clashed together." He became angrier than the first time and said: "By God, you did not do what I commanded you." So he returned to the sea and cast it in, and the sea split open from the land, and the land burst open for him like an oven, and it fell into it, then closed over it, and the water mingled together. When he returned to him and told him what he had seen, he said: "Now you have spoken the truth." Daniel died at al-Sūs, and there his body was used to seek rain. They sought ʿUmar's permission regarding it, and he ordered that it be buried. It is also said concerning the affair of al-Sūs that Yazdajird marched after the battle of Jalūlāʾ and encamped at Iṣṭakhr, and with him was Siyāh among seventy of the Persian nobles. He sent him to al-Sūs and al-Hurmuzān to Tustar. Siyāh encamped at al-Kaltāniyyah. The people of al-Sūs learned of the affair of Jalūlāʾ and the encampment of Yazdajird at Iṣṭakhr, so they asked Abū Mūsā for peace while he was besieging them. He made peace with them and marched to Rāmahurmuz, then marched to Tustar. Siyāh encamped between Rāmahurmuz and Tustar. He summoned the Persian nobles who were with him and said to them: "You know that we used to say that these people would conquer this kingdom and that their beasts would graze in the halls of Iṣṭakhr and they would tie their horses to its trees. They have conquered what you have seen, so consider your own affairs." They said: "Our opinion is your opinion." He said: "I think you should enter their religion." They sent Shīrawayh with ten of the asāwirah to Abū Mūsā. Abū Mūsā stipulated to them that they would fight the Persians alongside him and not fight the Arabs; if any Arabs fought them, he would protect them from them; they could settle wherever they wished; they would be attached to the most noble stipend; and ʿUmar would conclude that for them on condition that they embrace Islam. ʿUmar granted them what they asked, so they embraced Islam and witnessed with the Muslims the siege of Tustar. Siyāh went to a fortress which the Muslims were besieging, in the guise of the Persians. He threw himself beside the fortress and sprinkled his clothes with blood. The people of the fortress saw him lying stricken and thought he was one of them, so they opened the gate of the fortress to bring him in. He leapt up and fought them until they abandoned the fortress and fled, and he seized it alone. It is also said that this deed of his was at Tustar. The Sending of the Fifth and al-Hurmuzān to ʿUmar b. al-Khaṭṭāb in al-Madīnah Abū Sabrah sent the fifth and al-Hurmuzān with a delegation that included Anas b. Mālik and al-Aḥnaf b. Qays. When they drew near to al-Madīnah, they dressed al-Hurmuzān in the clothing he used to wear of brocade and gold studded with rubies and pearls. Then they entered al-Madīnah with him in that state and made for the dwelling of the Commander of the Faithful. They asked about him and were told: "He has gone to the mosque on account of a delegation from al-Kūfah." They came to the mosque and saw no one, so they returned. Then they saw boys playing and asked them about him. They said: "He is sleeping in the mosque, using a burnous of his as a pillow." They returned to the mosque and found him using a burnous of his as a pillow, which he had put on for the delegation. When they had left him, he used the burnous as a pillow and slept, and there was no one else in the mosque. The whip was hanging from his hand. Al-Hurmuzān said: "Where is ʿUmar?" They said: "There he is." The people began to lower their voices so as not to wake him, and al-Hurmuzān kept saying: "Where are his chamberlains? Where is his guard?" They said: "He has no chamberlains, no guard, no scribe, and no registry." He said: "He ought to be a prophet." They said: "Rather, he does the works of the prophets." The people said the takbīr, and ʿUmar awoke at the clamor and sat up. Then he looked at al-Hurmuzān and said: "Al-Hurmuzān?" They said: "Yes." He examined him and examined what was upon him, then said: "I seek refuge in God from the Fire, and I seek help from God." Then he said: "Praise be to God who has humiliated this man and his followers through Islam. O company of Muslims, hold fast to this religion and be guided by the guidance of your Prophet, and let not this world make you insolent, for it is deceitful." The delegation said to him: "This is the king of al-Ahwāz, so speak to him." He said: "No, not until nothing of his finery remains upon him." So they did that and dressed him in a coarse garment. ʿUmar said: "Come now, O Hurmuzān! How did you find the evil consequence of treachery and the outcome of God's command?" He said: "O ʿUmar, in the time of ignorance God had left us and you to ourselves, and we overcame you since He was not with us or with you. But when He was with you, you overcame us." ʿUmar said: "You overcame us in the time of ignorance only through your unity and our division." Then ʿUmar said: "What is your excuse and what is your argument for breaking your covenant time after time?" He said: "I fear that you will kill me before I inform you." He said: "Do not fear that." Al-Hurmuzān asked for water, and it was brought to him in a thick bowl. He said: "If I were dying of thirst, I could not drink from this." It was brought to him in another bowl that pleased him. When he took it, his hand began to tremble, and he said: "I fear that I will be killed while I am drinking." ʿUmar said: "You are safe until you drink it." He spilled it. ʿUmar said: "Give it to him again, and do not combine killing and thirst for him." He said: "I have no need for water. I only wanted to feel at ease through it." ʿUmar said to him: "I am going to kill you." He said: "You have granted me safety." He said: "You lie." Anas said: "He has spoken the truth, O Commander of the Faithful." ʿUmar said: "Woe to you, O Anas! Shall I grant safety to the killer of Mujazzaʾah and al-Barāʾ? Bring me a way out or I will punish you." He said: "You said: 'You are safe until you inform me,' and you said: 'You are safe until you drink it.'" Those around him said the same. He turned to al-Hurmuzān and said: "You have deceived me. By God, I will not be deceived except that you embrace Islam." So he embraced Islam, and ʿUmar assigned him a stipend of two thousand and lodged him in al-Madīnah. In another narration, the interpreter between ʿUmar and al-Hurmuzān was al-Mughīrah b. Shuʿbah. ʿUmar said to him: "Ask him: From which land are you?" He said: "A Mihrajānī." He said: "State your argument." He said: "Is it the speech of a living man or a dead one?" He said: "Rather the speech of a living man." He said: "You have granted me safety." He said: "You have deceived me, and I will not accept that except that you embrace Islam." So he embraced Islam, and he assigned him a stipend of two thousand and lodged him in al-Madīnah. Then Zayd came and interpreted between them as well. I say: Al-Hurmuzān's Islam became good, and he did not leave ʿUmar's side until ʿUmar was killed. The Accusation of al-Hurmuzān of Conspiring with Abū Luʾluʾah, the Killer of ʿUmar, and ʿUbayd Allāh b. ʿUmar's Killing of Him Some people accused him and Jufaynah of conspiring with Abū Luʾluʾah. So ʿUbayd Allāh b. ʿUmar killed al-Hurmuzān and Jufaynah, ؓ. It has been reported to us that when ʿUbayd Allāh struck al-Hurmuzān with the sword, he said: "There is no god but God." As for Jufaynah, he made the sign of the cross over his face. The intended point is that ʿUmar used to forbid the Muslims from expanding in the lands of the Persians, out of fear for them from the Persians, until al-Aḥnaf b. Qays advised him that the best interest required their expansion in the conquests, for the king Yazdajird would not cease inciting them against the Muslims. If the root of the Persians was not extirpated, they would covet Islam and its people. ʿUmar approved of that from him and deemed it correct, and he permitted the Muslims to expand in the lands of the Persians. As a result, they conquered a great deal, and praise be to God.

117. Tarikh (al-Tabari) 1914No grade recorded

     مُصَالَحَةِ جُنْدَيْسَابُورَ   بعد ما سَارَ الْمُسْلِمُونَ عَنِ السُّوسِ نَزَلُوا بِجُنْدَيْسَابُورَ، وَزِرُّ بْنُ عَبْدِ اللَّهِ مُحَاصِرُهُمْ، فَأَقَامُوا عَلَيْهَا يُقَاتِلُونَهُمْ، فَرُمِيَ إِلَى مَنْ بِهَا مِنْ عَسْكَرِ الْمُسْلِمِينَ بِالْأَمَانِ، فَلَمْ يَفْجَأِ الْمُسْلِمِينَ إِلَّا وَقَدْ فُتِحَتْ أَبْوَابُهَا وَأَخْرَجُوا أَسْوَاقَهُمْ وَخَرَجَ أَهْلُهَا، فَسَأَلَهُمُ الْمُسْلِمُونَ، فَقَالُوا: رَمَيْتُمْ بِالْأَمَانِ فَقَبِلْنَاهُ وَأَقْرَرْنَا بِالْجِزْيَةِ. فَقَالُوا: مَا فَعَلْنَا ! وَسَأَلَ الْمُسْلِمُونَ فَإِذَا عَبْدٌ يُدْعَى مَكْثَفًا كَانَ أَصْلُهُ مِنْهَا فَعَلَ هَذَا، فَقَالُوا: هُوَ عَبْدٌ. فَقَالَ أَهْلُهَا: لَا نَعْرِفُ الْعَبْدَ مِنَ الْحُرِّ، وَقَدْ قَبِلْنَا الْجِزْيَةَ وَمَا بَدَّلْنَا، فَإِنْ شِئْتُمْ فَاغْدِرُوا. فَكَتَبُوا إِلَى عُمَرَ فَأَجَازَ أَمَانَهُمْ، فَآمَنُوهُمْ وَانْصَرَفُوا عَنْهُمْ.

     ✧ The Truce of Junday-Sābūr After the Muslims marched from al-Sūs, they encamped at Junday-Sābūr, with Zirr b. ʿAbd Allāh besieging them. They remained there fighting them, when a message of safe-conduct was thrown to those in the Muslim camp, and no sooner had the Muslims been taken by surprise than its gates were opened, its markets were brought out, and its people came forth. The Muslims asked them, and they said, “You threw us a safe-conduct, so we accepted it and agreed to the jizyah.” They said, “We did not do that!” The Muslims inquired, and it turned out that a slave called Makthaf, whose origin was from there, had done this. They said, “He is a slave.” Its people said, “We do not distinguish the slave from the free man; we have accepted the jizyah and have not altered it. If you wish, then betray us.” So they wrote to ʿUmar, and he ratified their safe-conduct; thus they granted them security and departed from them.

118. Tarikh (al-Tabari) 1915No grade recorded

     قيل فِي سَنَةِ سَبْعَ عَشْرَةَ أَذِنَ عُمَرُ لِلْمُسْلِمِينَ فِي الِانْسِيَاحِ فِي بِلَادِ فَارِسَ، وَانْتَهَى فِي ذَلِكَ إِلَى رَأْيِ الْأَحْنَفِ، وَقَدْ قِيلَ: إِنَّمَا كَانَ ذَلِكَ فِي سَنَةِ ثَمَانِ عَشْرَةَ. فقَالَ الْأَحْنَفُ لِعُمَرَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ نَهَيْتَنَا عَنِ الِانْسِيَاحِ فِي الْبِلَادِ، وَأَمَرْتَنَا بِالِاقْتِصَارِ عَلَى مَا فِي أَيْدِينَا، وَإِنَّ مَلِكَ فَارِسَ حَيٌّ بَيْنَ أَظْهُرِهِمْ، وَإِنَّهُمْ لَا يَزَالُونَ يُسَاجِلُونَنَا مَا دَامَ مَلِكُهُمْ فِيهِمْ، وَلَمْ يَجْتَمِعْ مَلِكَانِ فَاتَّفَقَا حَتَّى يُخْرِجَ أَحَدُهُمَا صَاحِبَهُ، وَإِنَّ مَلَكَهُمْ هُوَ الَّذِي يَبْعَثُهُمْ، فَلَا يَزَالُ هَذَا دَأْبَهُمْ حَتَّى تَأْذَنَ لَنَا فَنَسِيحَ فِي بِلَادِهِمْ حَتَّى نُزِيلَهُ عَنْ فَارِسَ، وَنُخْرِجَهُ مِنْ مَمْلَكَتِهِ، وَنَقْتُلَهُ أَوْ نُلْجِئَهُ إِلَى غَيْرِ مَمْلَكَتِهِ، وَغَيْرِ أُمَّتِهِ، فَهُنَالِكَ يَنْقَطِعُ رَجَاءُ أَهْلِ فَارِسَ، فَقَالَ: صَدَقْتَنِي وَاللَّهِ وَشَرَحْتَ لِي الْأَمْرَ. ثُمَّ نَظَرَ فِي حَوَائِجِهِمْ وَسَرَّحَهُمْ. فَأَمَرَ أَبَا مُوسَى أَنْ يَسِيرَ مِنَ الْبَصْرَةِ إِلَى مُنْقَطَعِ ذِمَّةِ الْبَصْرَةِ فَيَكُونَ هُنَاكَ حَتَّى يَأْتِيَهُ أَمْرُهُ، وَبَعَثَ بِأَلْوِيَةِ مَنْ وَلَّى مَعَ سُهَيْلِ بْنِ عَدِيٍّ، فَدَفَعَ لِوَاءَ خُرَاسَانَ إِلَى الْأَحْنَفِ بْنِ قَيْسٍ، وَلِوَاءَ أَرْدَشِيرَ خُرَّهْ وَسَابُورَ إِلَى مُجَاشِعِ بْنِ مَسْعُودٍ السُّلَمِيِّ، وَلِوَاءَ إِصْطَخْرَ إِلَى عُثْمَانَ بْنِ أَبِي الْعَاصِ الثَّقَفِيِّ، وَلِوَاءَ فَسَا وَدَارَابَجِرْدَ إِلَى سَارِيَةَ بْنِ زُنَيْمٍ الْكِنَانِيِّ، وَلِوَاءَ كَرْمَانَ إِلَى سُهَيْلِ بْنِ عَدِيٍّ، وَلِوَاءَ سِجِسْتَانَ إِلَى عَاصِمِ بْنِ عَمْرٍو، وَكَانَ مِنَ الصَّحَابَةِ، وَلِوَاءَ مُكْرَانَ إِلَى الْحَكَمِ بْنِ عُمَيْرٍ التَّغْلِبِيِّ، فَخَرَجُوا وَلَمْ يَتَهَيَّأْ مِسِيرُهُمْ إِلَى سَنَةِ ثَمَانِي عَشْرَةَ، وَأَمَدَّهُمْ عُمَرُ بِنَفَرٍ مِنْ أَهْلِ الْكُوفَةِ، فَأَمَدَّ سُهَيْلَ بْنَ عَدِيٍّ بِعَبْدِ اللَّهِ بْنِ عِتْبَانَ، وَأَمَدَّ عَاصِمَ بْنَ عَمْرٍو بِعَبْدِ اللَّهِ بْنِ عُمَيْرٍ الْأَشْجَعِيِّ، وَأَمَدَّ الْحَكَمَ بْنَ عُمَيْرٍ بِشِهَابِ بْنِ الْمُخَارِقِ فِي جُمُوعٍ. وَقِيلَ: كَانَ ذَلِكَ سَنَةَ إِحْدَى وَعِشْرِينَ، وَقِيلَ: سَنَةَ اثْنَتَيْنِ وَعِشْرِينَ.

     ✧ It was said that in the year seventeen ʿUmar permitted the Muslims to spread through the lands of Persia, and in that he came to the opinion of al-Aḥnaf. It has also been said: that was only in the year eighteen. Al-Aḥnaf said to ʿUmar: O Commander of the Faithful, you forbade us from spreading through the lands and commanded us to confine ourselves to what is in our hands. But the king of Persia is alive among them, and they will not cease contending with us as long as their king remains among them. Two kings have never come together and agreed until one of them drives out his companion. Their king is the one who rouses them, and this will remain their habit until you permit us to spread through their lands so that we may remove him from Persia, expel him from his kingdom, and kill him or force him to a land other than his kingdom and a people other than his community. Then the hope of the people of Persia will be cut off. He said: By God, you have spoken truly to me and explained the matter to me. Then he looked into their needs and sent them off. He ordered Abū Mūsā to march from al-Baṣrah to the limit of al-Baṣrah's protection and to remain there until his command came to him. He sent the banners of those he appointed with Suhayl b. ʿAdī. He handed the banner of Khurāsān to al-Aḥnaf b. Qays, the banner of Ardashīr Khurrah and Sābūr to Mujāshiʿ b. Masʿūd al-Sulamī, the banner of Iṣṭakhr to ʿUthmān b. Abī al-ʿĀṣ al-Thaqafī, the banner of Fasā and Dārābjird to Sāriyah b. Zunaym al-Kinānī, the banner of Kirmān to Suhayl b. ʿAdī, the banner of Sijistān to ʿĀṣim b. ʿAmr, who was one of the Companions, and the banner of Mukrān to al-Ḥakam b. ʿUmayr al-Taghlibī. They set out, but their march was not ready until the year eighteen. ʿUmar reinforced them with a group from the people of al-Kūfah. He reinforced Suhayl b. ʿAdī with ʿAbd Allāh b. ʿItbān, reinforced ʿĀṣim b. ʿAmr with ʿAbd Allāh b. ʿUmayr al-Ashjaʿī, and reinforced al-Ḥakam b. ʿUmayr with Shihāb b. al-Mukhāriq in gatherings. It was said that this was in the year twenty-one, and it was said: the year twenty-two.

119. Tarikh (al-Tabari) 1916No grade recorded

     حَجَّ بِالنَّاسِ عُمَرُ، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ زَيْدَ بْنَ ثَابِتٍ،  وَكَانَ عَامِلَهُ فِي هَذِهِ السَّنَةِ عَلَى مَكَّةَ عَتَّابُ بْنُ السَّائِبِ، وَعَلَى الطَّائِفِ عُثْمَانُ بْنُ أَبِي الْعَاصِ، وَعَلَى الْيَمَنِ يَعْلَى بْنُ مُنَبِّهٍ، وَعَلَى الْيَمَامَةِ وَالْبَحْرِينِ الْعَلَاءُ بْنُ الْحَضْرَمِيِّ، وَعَلَى عُمَانَ حُذَيْفَةُ بْنُ مِحْصَنٍ، وَعَلَى الشَّامِ كُلِّهَا أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَعَلَى الْكُوفَةِ سَعْدُ بْنُ أَبِي وَقَّاصٍ، فَلَمَّا عَزَلَهُ عُمَرُ قِيلَ لَهُ: مَنْ خَلِيفَتُكَ يَا سَعْدُ عَلَى الْكُوفَةِ؟ فَقَالَ: عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عِتْبَانَ.

     ✧ ʿUmar led the people in the Hajj, and appointed Zayd b. Thābit as his deputy over al-Madīnah. His governor during this year over Makkah was ʿAttāb b. al-Sāʾib, over al-Ṭāʾif was ʿUthmān b. Abī al-ʿĀṣ, over al-Yaman was Yaʿlā b. Munabbih, over al-Yamāmah and al-Baḥrayn was al-ʿAlāʾ b. al-Ḥaḍramī, over ʿUmān was Ḥudhayfah b. Miḥṣan, over all of al-Shām was Abū ʿUbaydah b. al-Jarrāḥ, and over al-Kūfah was Saʿd b. Abī Waqqāṣ. When ʿUmar dismissed him, it was said to him: 'Who is your successor, O Saʿd, over al-Kūfah?' He said: 'ʿAbd Allāh b. ʿAbd Allāh b. ʿItbān.'

120. Tarikh (al-Tabari) 1917No grade recorded

     طَاعُونَ عَمَوَاسَ   الَّذِي تُوُفِّيَ فِيهِ أَبُو عُبَيْدَةَ، وَمُعَاذٌ وَيَزِيدُ بْنُ أَبِي سُفْيَانَ، وَغَيْرُهُمْ مِنْ أَشْرَافِ الصَّحَابَةِ وَغَيْرِهِمْ. وَمَاتَ فِيهِ خَمْسَةٌ وَعِشْرُونَ أَلْفًا. وأَوْرَدَهُ ابْنُ جَرِيرٍ فِي سنة ثماني عشرة. وقَالَ سَيْفٌ بن عمر: إِنَّمَا كَانَ فِي سَنَةِ سَبْعَ عَشْرَةَ. ( وعَمَوَاسُ بِفَتْحِ الْعَيْنِ الْمُهْمَلَةِ وَالْمِيمِ وَالْوَاوِ، وَبَعْدَ الْأَلْفِ سِينٌ مُهْمَلَةٌ. وَسَرْغٌ بِفَتْحِ السِّينِ الْمُهْمَلَةِ، وَسُكُونِ الرَّاءِ الْمُهْمَلَةِ، وَآخِرُهُ غَيْنٌ مُعْجَمَةٌ ). وهَذَا الطَّاعُونُ مَنْسُوبٌ إِلَى بُلَيْدَةٍ صَغِيرَةٍ يُقَالُ لَهَا: عَمَوَاسُ. وَهِيَ بَيْنَ الْقُدْسِ وَالرَّمْلَةِ، لِأَنَّهَا كَانَ أَوَّلَ مَا نَجَمَ هَذَا الدَّاءُ بِهَا، ثُمَّ انْتَشَرَ فِي الشَّامِ مِنْهَا فَنُسِبَ إِلَيْهَا وعَنْ طَارِقِ بْنِ شِهَابٍ الْبَجَلِيِّ قَالَ: أَتَيْنَا أَبَا مُوسَى وَهُوَ فِي دَارِهِ بِالْكُوفَةِ لِنَتَحَدَّثَ عِنْدَهُ، فَلَمَّا جَلَسْنَا قَالَ: لَا تَحِفُّوا، فَقَدْ أُصِيبَ فِي الدَّارِ إِنْسَانٌ بِهَذَا السَّقَمِ، وَلَا عَلَيْكُمْ أَنْ تَنَزَّهُوا عَنْ هَذِهِ الْقَرْيَةِ، فَتَخْرُجُوا فِي فَسِيحِ بِلَادِكُمْ وَنُزَهِهَا حَتَّى يَرْتَفِعَ هَذَا الْبَلَاءُ، فَإِنِّي سَأُخْبِرُكُمْ بِمَا يُكْرَهُ مِمَّا يُتَّقَى، مِنْ ذَلِكَ أَنْ يَظُنَّ مَنْ خَرَجَ أَنَّهُ لَوْ أَقَامَ مَاتَ، وَيَظُنُّ مَنْ أَقَامَ فَأَصَابَهُ ذَلِكَ أَنَّهُ لَوْ خَرَجَ لَمْ يُصِبْهُ، فَإِذَا لَمْ يَظُنَّ ذَلِكَ هَذَا الْمَرْءُ الْمُسْلِمُ، فَلَا عَلَيْهِ أَنْ يَخْرُجَ وَأَنْ يَتَنَزَّهَ عَنْهُ، إِنِّي كُنْتُ مَعَ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ بِالشَّامِ عَامَ طَاعُونِ عَمَوَاسَ كتاب عمر بن الخطاب إلى أبي عبيدة بن الجراح فَلَمَّا اشْتَعَلَ الْوَجَعُ وَبَلَغَ ذَلِكَ عُمَرَ، كَتَبَ إِلَى أَبِي عُبَيْدَةَ لِيَسْتَخْرِجَهُ مِنْهُ. أَنْ سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ، فَإِنَّهُ قَدْ عَرَضَتْ لِي إِلَيْكَ حَاجَةٌ أُرِيدُ أَنْ أَشَافِهَكَ بِهَا، فَعَزَمْتُ عَلَيْكَ إِذَا نَظَرْتَ فِي كِتَابِي هَذَا أَنْ لَا تَضَعَهُ مِنْ يَدِكَ حَتَّى تُقْبِلَ إِلَيَّ. قَالَ: فَعَرَفَ أَبُو عُبَيْدَةَ أَنَّهُ إِنَّمَا أَرَادَ أَنْ يَسْتَخْرِجَهُ مِنَ الْوَبَاءِ. فَقَالَ: يَغْفِرُ اللَّهُ لِأَمِيرِ الْمُؤْمِنِينَ ! ثُمَّ كَتَبَ إِلَيْهِ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنِّي قَدْ عَرَفْتُ حَاجَتَكَ إِلَيَّ، وَإِنِّي فِي جُنْدٍ مِنَ الْمُسْلِمِينَ لَا أَجِدُ بِنَفْسَيْ رَغْبَةً عَنْهُمْ، فَلَسْتُ أُرِيدُ فِرَاقَهُمْ حَتَّى يَقْضِيَ اللَّهُ فِيَّ وَفِيهِمْ أَمْرَهُ وَقَضَاءَهُ، فَخَلِّنِي مِنْ عَزِيمَتِكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَدَعْنِي فِي جُنْدِي. فَلَمَّا قَرَأَ عُمَرُ الْكِتَابَ بَكَى، فَقَالَ النَّاسُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَمَاتَ أَبُو عُبَيْدَةَ ؟ قَالَ: لَا، وَكَأَنْ قَدْ. قَالَ: ثُمَّ كَتَبَ إِلَيْهِ: سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ، فَإِنَّكَ أَنْزَلْتَ النَّاسَ أَرْضًا غَمِقَةً، فَارْفَعْهُمْ إِلَى أَرْضٍ مُرْتَفِعَةٍ نَزِهَةٍ. قَالَ أَبُو مُوسَى: فَلَمَّا أَتَاهُ كِتَابُهُ دَعَانِي فَقَالَ: يَا أَبَا مُوسَى، إِنَّ كِتَابَ أَمِيرِ الْمُؤْمِنِينَ قَدْ جَاءَنِي بِمَا تَرَى، فَاخْرُجْ فَارْتَدْ لِلنَّاسِ مَنْزِلًا حَتَّى أَتْبَعَكَ بِهِمْ، فَرَجَعْتُ إِلَى مَنْزِلِي لِأَرْتَحِلَ، فَوَجَدْتُ صَاحِبَتِي قَدْ أُصِيبَتْ، فَرَجَعْتُ إِلَيْهِ فَقُلْتُ: وَاللَّهِ لَقَدْ كَانَ فِي أَهْلِي حَدَثٌ. فَقَالَ لَعَلَّ صَاحِبَتَكَ قَدْ أُصِيبَتْ ؟ قُلْتُ: نَعَمْ. فَأَمَرَ بِبَعِيرِهِ فَرُحِّلَ لَهُ، فَلَمَّا وَضَعَ رِجْلَهُ فِي غَرْزِهِ طُعِنَ، فَقَالَ: وَاللَّهِ لَقَدْ أُصِبْتُ. ثُمَّ سَارَ بِالنَّاسِ حَتَّى نَزَلَ الْجَابِيَةَ، وَرُفِعَ عَنِ النَّاسِ الْوَبَاءُ. وعَنْ شَهْرِ بْنِ حَوْشَبٍ، عَنْ رَابَةَ - رَجُلٍ مِنْ قَوْمِهِ، وَكَانَ قَدْ خَلَفَ عَلَى أُمِّهِ بَعْدَ أَبِيهِ، وَكَانَ قَدْ شَهِدَ طَاعُونَ عَمَوَاسَ - قَالَ: لَمَّا اشْتَغَلَ الْوَجَعُ، قَامَ أَبُو عُبَيْدَةَ فِي النَّاسِ خَطِيبًا فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ هَذَا الْوَجَعَ رَحْمَةٌ بِكُمْ، وَدَعْوَةُ نَبِيِّكُمْ، وَمَوْتُ الصَّالِحِينَ قَبْلَكُمْ، وَإِنَّ أَبَا عُبَيْدَةَ يَسْأَلُ اللَّهَ أَنْ يَقْسِمَ لِأَبِي عُبَيْدَةَ حَظَّهُ. فَطُعِنَ فَمَاتَ، وَاسْتَخْلَفَ عَلَى النَّاسِ مُعَاذَ بْنَ جَبَلٍ، فَقَامَ خَطِيبًا بَعْدَهُ، فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ هَذَا الْوَجَعَ رَحْمَةٌ بِكُمْ، وَدَعْوَةُ نَبِيِّكُمْ، وَمَوْتُ الصَّالِحِينَ قَبْلَكُمْ، وَإِنَّ مُعَاذًا يَسْأَلُ اللَّهَ أَنْ يَقْسِمَ لِآلِ مُعَاذٍ حَقَّهُمْ. فَطُعِنَ ابْنُهُ عَبْدُ الرَّحْمَنِ، فَمَاتَ، ثُمَّ قَامَ فَدَعَا لِنَفْسِهِ، فَطُعِنَ فِي رَاحَتِهِ، فَلَقَدْ رَأَيْتُهُ يَنْظُرُ إِلَيْهَا ثُمَّ يَقْلِبُ ظَهْرَ كَفِّهِ ثُمَّ يَقُولُ: مَا أُحِبُّ أَنَّ لِي بِمَا فِيكِ شَيْئًا مِنَ الدُّنْيَا. توجيه عمرو بن العاص الناس بالتحصن في الجبال من الطاعون فَلَمَّا مَاتَ اسْتُخْلِفَ عَلَى النَّاسِ عَمْرُو بْنُ الْعَاصِ، فَقَامَ فِيهِمْ خَطِيبًا فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ هَذَا الْوَجَعَ إِذَا وَقَعَ فَإِنَّمَا يَشْتَعِلُ اشْتِعَالَ النَّارِ، فَتَحَصَّنُوا مِنْهُ فِي الْجِبَالِ. فَقَالَ أَبُو وَائِلَةَ الْهُذَلِيُّ: كَذَبْتَ، وَاللَّهِ لَقَدْ صَحِبْتُ رَسُولَ اللَّهِ، ﷺ، وَأَنْتَ شَرٌّ مِنْ حِمَارِي هَذَا. فَقَالَ: وَاللَّهِ مَا أَرُدُّ عَلَيْكَ مَا تَقُولُ، وَايْمُ اللَّهِ لَا نُقِيمُ عَلَيْهِ. قَالَ: ثُمَّ خَرَجَ وَخَرَجَ النَّاسُ فَتَفَرَّقُوا وَدَفَعَهُ اللَّهُ عَنْهُمْ. قَالَ: فَبَلَغَ ذَلِكَ عُمَرَ بْنَ الْخَطَّابِ مِنْ رَأَى عَمْرِو بْنِ الْعَاصِ، فَوَاللَّهِ مَا كَرِهَهُ. قَالَ ابْنُ إِسْحَاقَ وَلَمَّا انْتَهَى إِلَى عُمَرَ مُصَابُ أَبِي عُبَيْدَةَ وَيَزِيدَ بْنِ أَبِي سُفْيَانَ، أَمَّرَ مُعَاوِيَةَ عَلَى جُنْدِ دِمَشْقَ وَخَرَاجِهَا، وَأَمَّرَ شُرَحْبِيلَ بْنَ حَسَنَةَ عَلَى جُنْدِ الْأُرْدُنِّ وَخَرَاجِهَا. وَقَالَ سَيْفُ بْنُ عُمَرَ عَنْ شُيُوخِهِ قَالُوا: لَمَّا كَانَ طَاعُونُ عَمَوَاسَ وَوَقَعَ مَرَّتَيْنِ لَمْ يُرَ مِثْلُهُمَا، وَطَالَ مُكْثُهُ، وَفَنِيَ خَلْقٌ كَثِيرٌ مِنَ النَّاسِ، حَتَّى طَمِعَ الْعَدُوُّ، وَتَخَوَّفَتْ قُلُوبُ الْمُسْلِمِينَ لِذَلِكَ. قُلْتُ: وَلِهَذَا قَدِمَ عُمَرُ بَعْدَ ذَلِكَ إِلَى الشَّامِ فَقَسَّمَ مَوَارِيثَ الَّذِينَ مَاتُوا لَمَّا أَشْكَلَ أَمْرُهَا عَلَى الْأُمَرَاءِ، وَطَابَتْ قُلُوبُ النَّاسِ بِقُدُومِهِ، وَانْقَمَعَتِ الْأَعْدَاءُ مِنْ كُلِّ جَانِبٍ لِمَجِيئِهِ إِلَى الشَّامِ وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. قُدُومِ عُمَرَ إِلَى الشَّامِ بَعْدَ الطَّاعُونِ   لَمَّا هَلَكَ النَّاسُ فِي الطَّاعُونِ كَتَبَ أُمَرَاءُ الْأَجْنَادِ إِلَى عُمَرَ بِمَا فِي أَيْدِيهِمْ مِنَ الْمَوَارِيثِ، فَجَمَعَ النَّاسَ وَاسْتَشَارَهُمْ وَقَالَ لَهُمْ: قَدْ بَدَا لِي أَنْ أَطُوفَ عَلَى الْمُسْلِمِينَ فِي بُلْدَانِهِمْ لِأَنْظُرَ فِي آثَارِهِمْ، فَأَشِيرُوا عَلَيَّ، وَفِي الْقَوْمِ كَعْبُ الْأَحْبَارِ، وَفِي تِلْكَ السَّنَةِ أَسْلَمَ، فَقَالَ كَعْبٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، بِأَيِّهَا تُرِيدُ أَنْ تَبْدَأَ ؟ قَالَ: بِالْعِرَاقِ. قَالَ: فَلَا تَفْعَلْ فَإِنَّ الشَّرَّ عَشَرَةُ أَجْزَاءٍ، تِسْعَةٌ مِنْهَا بِالْمَشْرِقِ وَجُزْءٌ بِالْمَغْرِبِ، وَالْخَيْرَ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ بِالْمَغْرِبِ وَجُزْءٌ بِالْمَشْرِقِ، وَبِهَا قَرْنُ الشَّيْطَانِ وَكُلُّ دَاءٍ عُضَالٍ. فَقَالَ عَلِيٌّ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ الْكُوفَةَ لَلْهِجْرَةُ بَعْدَ الْهِجْرَةِ، وَإِنَّهَا لَقُبَّةُ الْإِسْلَامِ، لَيَأْتِيَنَّهَا يَوْمٌ لَا يَبْقَى مُسْلِمٌ إِلَّا وَحَنَّ إِلَيْهَا، لَيُنْتَصَرَنَّ بِأَهْلِهَا كَمَا انْتُصِرَ بِالْحِجَارَةِ مِنْ قَوْمِ لُوطٍ. فَقَالَ عُمَرُ: إِنَّ مَوَارِيثَ أَهْلِ عَمَوَاسَ قَدْ ضَاعَتْ، أَبْدَأُ بِالشَّامِ فَأُقَسِّمُ الْمَوَارِيثَ وَأُقِيمُ لَهُمْ مَا فِي نَفْسِي، ثُمَّ أَرْجِعُ فَأَتَقَلَّبُ فِي الْبِلَادِ وَأُبْدِي إِلَيْهِمْ أَمْرِي. فَسَارَ عَنِ الْمَدِينَةِ، وَاسْتَخْلَفَ عَلَيْهَا عَلِيَّ بْنَ أَبِي طَالِبٍ وَاتَّخَذَ أَيْلَةَ طَرِيقًا، فَلَمَّا دَنَا مِنْهَا رَكِبَ بَعِيرَهُ وَعَلَى رَحْلِهِ فَرْوٌ مَقْلُوبٌ، وَأَعْطَى غُلَامَهُ مَرْكَبَهُ، فَلَمَّا تَلَقَّاهُ النَّاسُ قَالُوا: أَيْنَ أَمِيرُ الْمُؤْمِنِينَ ؟ قَالَ: أَمَامَكُمْ، يَعْنِي نَفْسَهُ، فَسَارُوا أَمَامَهُمْ، وَانْتَهَى هُوَ إِلَى أَيْلَةَ فَنَزَلَهَا، وَقِيلَ لِلْمُتَلَقِّينَ: قَدْ دَخَلَ أَمِيرُ الْمُؤْمِنِينَ إِلَيْهَا وَنَزَلَهَا، فَرَجَعُوا [ إِلَيْهِ ]. وَأَعْطَى عُمَرُ الْأُسْقُفَّ بِهَا قَمِيصَهُ، وَقَدْ تَخَرَّقَ ظَهْرُهُ، لِيَغْسِلَهُ وَيُرَقِّعَهُ، فَفَعَلَ، وَأَخَذَهُ وَلَبِسَهُ، وَخَاطَ لَهُ الْأُسْقُفُّ قَمِيصًا غَيْرَهُ فَلَمْ يَأْخُذْهُ. فَلَمَّا قَدِمَ الشَّامَ قَسَّمَ الْأَرْزَاقَ، وَسَمَّى الشَّوَاتِيَ وَالصَّوَائِفَ، وَسَدَّ فُرُوجَ الشَّامِ وَمَسَالِحَهَا، وَأَخَذَ يُدَوِّرُهَا، وَاسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ قَيْسٍ عَلَى السَّوَاحِلِ مِنْ كُلِّ كُورَةٍ، وَاسْتَعْمَلَ مُعَاوِيَةَ، وَعَزَلَ شُرَحْبِيلَ بْنَ حَسَنَةَ وَقَامَ بِعُذْرِهِ فِي النَّاسِ وَقَالَ: إِنِّي لَمْ أَعْزِلْهُ عَنْ سُخْطَةٍ، وَلَكِنِّي أُرِيدُ رَجُلًا أَقْوَى مِنْ رَجُلٍ. وَاسْتَعْمَلَ عَمْرَو بْنَ عُتْبَةَ عَلَى الْأَهْرَاءِ. وَقَسَّمَ مَوَارِيثَ أَهْلِ عَمَوَاسَ، فَوَرَّثَ بَعْضَ الْوَرَثَةِ مِنْ بَعْضٍ، وَأَخْرَجَهَا إِلَى الْأَحْيَاءِ مِنْ وَرَثَةِ كُلٍّ مِنْهُمْ. وَخَرَجَ الْحَارِثُ بْنُ هِشَامٍ فِي سَبْعِينَ مِنْ أَهْلِ بَيْتِهِ فَلَمْ يَرْجِعْ مِنْهُمْ إِلَّا أَرْبَعَةٌ. وَرَجَعَ عُمَرُ إِلَى الْمَدِينَةِ فِي ذِي الْقَعْدَةِ.

     ✧ The Plague of ʿAmawās In which died Abū ʿUbaydah, Muʿādh, Yazīd b. Abī Sufyān, and others among the nobles of the Companions and others. In it died twenty-five thousand. Ibn Jarīr mentioned it in the year eighteen. Sayf b. ʿUmar said: It was only in the year seventeen. (ʿAmawās with fatḥah on the unpointed ʿayn, the mīm, and the wāw, and after the alif an unpointed sīn. Sargh with fatḥah on the unpointed sīn, sukūn on the unpointed rāʾ, and at its end a pointed ghayn). This plague is attributed to a small town called ʿAmawās. It lies between al-Quds and al-Ramlah, because the first appearance of this disease was there, then it spread through Syria from there, so it was attributed to it. On the authority of Ṭāriq b. Shihāb al-Bajalī, he said: We came to Abū Mūsā while he was in his house in al-Kūfah to converse in his presence. When we sat down, he said: Do not crowd together, for a person in the house has been struck by this illness. There is no harm in your withdrawing from this town and going out into the open spaces of your lands and their pleasant places until this affliction lifts. I shall inform you of what is disliked among the things to be guarded against: that he who goes out should think that had he stayed he would have died, and he who stays and is struck should think that had he gone out he would not have been struck. If this Muslim man does not think that, then there is no harm in his going out and withdrawing from it. I was with Abū ʿUbaydah b. al-Jarrāḥ in Syria in the year of the Plague of ʿAmawās. The letter of ʿUmar b. al-Khaṭṭāb to Abū ʿUbaydah b. al-Jarrāḥ When the illness flared up and that reached ʿUmar, he wrote to Abū ʿUbaydah to extract him from it: Peace be upon you. Now then, a need of mine has arisen for you which I wish to tell you directly. I adjure you, when you look at this letter of mine, not to put it down from your hand until you come to me. He said: Abū ʿUbaydah knew that he only wanted to extract him from the epidemic. He said: May Allah forgive the Commander of the Faithful! Then he wrote to him: O Commander of the Faithful, I have recognized your need of me. I am among an army of the Muslims; I find no desire in myself to be away from them. I do not wish to part from them until Allah executes in me and in them His command and decree. Release me from your adjuration, O Commander of the Faithful, and leave me among my army. When ʿUmar read the letter, he wept. The people said: O Commander of the Faithful, has Abū ʿUbaydah died? He said: No, but it is as if he has. He said: Then he wrote to him: Peace be upon you. Now then, you have lodged the people in a low, waterlogged land. Move them up to high, pleasant ground. Abū Mūsā said: When his letter came to him, he summoned me and said: O Abū Mūsā, the Commander of the Faithful's letter has come to me with what you see. Go out and seek a dwelling place for the people until I follow you with them. I returned to my dwelling to make ready to depart, and found my wife had been struck. I went back to him and said: By Allah, something has happened in my family. He said: Perhaps your wife has been struck? I said: Yes. He ordered his camel to be saddled for him. When he placed his foot in the stirrup, he was stabbed. He said: By Allah, I have been struck. Then he marched with the people until he encamped at al-Jābiyah, and the epidemic was lifted from the people. On the authority of Shahr b. Ḥawshab, from Rābah—a man of his people, who had married his mother after his father, and who had witnessed the Plague of ʿAmawās—he said: When the illness grew intense, Abū ʿUbaydah stood among the people as a preacher and said: O people, this illness is a mercy to you, and the supplication of your Prophet, and the death of the righteous before you. Abū ʿUbaydah asks Allah to allot Abū ʿUbaydah his share. He was stabbed and died, and he appointed Muʿādh b. Jabal over the people. He stood as a preacher after him and said: O people, this illness is a mercy to you, and the supplication of your Prophet, and the death of the righteous before you. Muʿādh asks Allah to allot the family of Muʿādh their due. His son ʿAbd al-Raḥmān was stabbed and died. Then he stood and prayed for himself, and was stabbed in the palm of his hand. I saw him look at it, then turn the back of his hand, then say: I would not love to have in exchange for what is in you anything of this world. The direction of ʿAmr b. al-ʿĀṣ to the people to fortify themselves in the mountains from the plague When he died, ʿAmr b. al-ʿĀṣ was appointed over the people. He stood among them as a preacher and said: O people, when this illness falls, it blazes like fire. Fortify yourselves from it in the mountains. Abū Wāʾilah al-Hudhalī said: You have lied, by Allah. I accompanied the Messenger of Allah ﷺ, and you are worse than this donkey of mine. He said: By Allah, I will not answer you for what you say, and by Allah, we will not remain upon it. He said: Then he went out, and the people went out and scattered, and Allah turned it away from them. He said: That reached ʿUmar b. al-Khaṭṭāb concerning the view of ʿAmr b. al-ʿĀṣ, and by Allah he did not dislike it. Ibn Isḥāq said: When the affliction of Abū ʿUbaydah and Yazīd b. Abī Sufyān reached ʿUmar, he appointed Muʿāwiyah over the army of Damascus and its land tax, and appointed Shuraḥbīl b. Ḥasanah over the army of Jordan and its land tax. Sayf b. ʿUmar said, on the authority of his shaykhs, they said: When the Plague of ʿAmawās occurred and struck twice, the like of which was not seen, and its stay was prolonged, and a great many people perished, until the enemy coveted and the hearts of the Muslims feared because of that. I say: For this reason ʿUmar came to Syria afterwards and divided the inheritances of those who had died when their matter had become confusing to the commanders, and the hearts of the people were soothed by his arrival, and the enemies were suppressed on every side because of his coming to Syria. To Allah be praise and grace. The arrival of ʿUmar in Syria after the plague When the people perished in the plague, the commanders of the armies wrote to ʿUmar about the inheritances in their hands. He gathered the people and consulted them and said to them: It has become clear to me that I should make a circuit of the Muslims in their lands to look into their remnants. Advise me. Among the people was Kaʿb al-Aḥbār, and in that year he had accepted Islam. Kaʿb said: O Commander of the Faithful, with which do you wish to begin? He said: With Iraq. He said: Do not do so, for evil is ten parts, nine of them in the east and one part in the west, and good is ten parts, nine in the west and one part in the east. In it is the horn of Satan and every chronic disease. ʿAlī said: O Commander of the Faithful, al-Kūfah is the migration after the migration, and it is the dome of Islam. A day will come to it when no Muslim remains but that he yearns for it. Victory will be won through its people just as victory was won through the stones from the people of Lot. ʿUmar said: The inheritances of the people of ʿAmawās have been lost. I begin with Syria and divide the inheritances and establish for them what is in my mind, then I return and travel through the lands and show them my command. He departed from al-Madīnah, leaving ʿAlī b. Abī Ṭālib as his deputy over it, and took the road to Aylah. When he drew near it, he mounted his camel with a reversed fur over his saddle and gave his servant his riding mount. When the people met him, they said: Where is the Commander of the Faithful? He said: Ahead of you, meaning himself. They went ahead of them, and he reached Aylah and alighted there. It was said to the greeters: The Commander of the Faithful has entered it and alighted, so they returned to him. ʿUmar gave the bishop there his shirt, whose back had become tattered, to wash and patch it. He did so, and took it and put it on. The bishop sewed for him another shirt, but he did not take it. When he arrived in Syria, he divided the stipends, designated the winter and summer expeditions, closed the gaps of Syria and its frontier posts, and began to inspect them. He appointed ʿAbd Allāh b. Qays over the coasts of every province, appointed Muʿāwiyah, and dismissed Shuraḥbīl b. Ḥasanah. He made his excuse among the people and said: I did not dismiss him out of displeasure, but I want a man stronger than a man. He appointed ʿAmr b. ʿUtbah over the granaries. He divided the inheritances of the people of ʿAmawās, making some heirs inherit from others, and sent them out to the living among the heirs of each of them. Al-Ḥārith b. Hishām went out with seventy of his household, and only four of them returned. ʿUmar returned to al-Madīnah in Dhū al-Qaʿdah.

121. Tarikh (al-Tabari) 1918No grade recorded

     الْقَحْطِ وَعَامِ الرَّمَادَةِ   فِي سَنَةِ ثَمَانِي عَشْرَةَ  وذلك أَنَّ نَفَرًا مِنَ الْمُسْلِمِينَ أَصَابُوا الشَّرَابَ، فَكَتَبَ أَبُو عُبَيْدَةَ إِلَى عُمَرَ، كِتَابًا وَذَكَرَ فِيهِ: إِنَّا سَأَلْنَاهُمْ فَتَأَوَّلُوا، وَقَالُوا: خُيِّرْنَا فَاخْتَرْنَا، قَالَ: فَهَلْ أَنْتُمْ مُنْتَهُونَ، فَكَتَبَ إِلَيْهِ عُمَرُ ؓ إِنَّ الْمُرَادَ "فَانْتَهُوا". فَادْعُهُمْ، فَإِنْ زَعَمُوا أَنَّهَا حَلَالٌ فَاقْتُلْهُمْ، وَإِنْ زَعَمُوا أَنَّهَا حَرَامٌ فَاجْلِدْهُمْ ثَمَانِينَ [جَلْدَةً]، فَسَأَلَهُمْ فَقَالُوا: حَرَامٌ، فَجَلَدَهُمْ ثَمَانِينَ [ثَمَانِينَ]، فَنَدِمُوا عَلَى لُجَاجَتِهِمْ، حَتَّى وُسْوِسَ أَبُو جَنْدَلٍ فِي نَفْسِهِ، فَكَتَبَ أَبُو عُبَيْدَةَ إِلَى عُمَرَ فِي ذَلِكَ، وَسَأَلَهُ أَنْ يَكْتُبَ إِلَى أَبِي جَنْدَلٍ وَيُذَكِّرَهُ، فَكَتَبَ إِلَيْهِ عُمَرُ بْنُ الْخَطَّابِ فِي ذَلِكَ: مِنْ عُمَرَ إِلَى أَبِي جَنْدَلٍ، إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ [ النِّسَاءِ: 48 ]. فَتُبْ وَارْفَعْ رَأْسَكَ وَابْرُزْ وَلَا تَقْنَطْ، فَإِنَّ اللَّهَ تَعَالَى يَقُولُ قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ [ الزُّمَرِ: 53 ]. وَقَالَ: عمر لَيَحْدُثَنَّ فِيكُمْ يَا أَهْلَ الشَّامِ حَادِثٌ، فَحَدَثَتِ الرَّمَادَةُ فِي هَذِهِ السَّنَةِ. وَذَلِكَ أَنَّ النَّاسَ أَصَابَهُمْ جَدْبٌ وَقَحْطٌ وَجُوعٌ شَدِيدٌ حَتَّى جَعَلَتِ الْوَحْشُ تَأْوِي إِلَى الْإِنْسِ، وَكَانَتِ الرِّيحُ تُسْفِي تُرَابًا كَالرَّمَادِ، فَسُمِّيَ ذَلِكَ الْعَامُ عَامَ الرَّمَادَةِ،  وَقَدْ أَجْدَبَ النَّاسُ فِي هَذِهِ السَّنَةِ بِأَرْضِ الْحِجَازِ، وَجَفَلَتِ الْأَحْيَاءُ إِلَى الْمَدِينَةِ وَلَمْ يَبْقَ عِنْدَ أَحَدٍ مِنْهُمْ زَادٌ، فَلَجَئُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ فَأَنْفَقَ فِيهِمْ مِنْ حَوَاصِلِ بَيْتِ الْمَالِ مِمَّا فِيهِ مِنَ الْأَطْعِمَةِ وَالْأَمْوَالِ حَتَّى أَنْفَدَهُ، وَأَلْزَمَ نَفْسَهُ أَنْ لَا يَأْكُلَ سَمْنًا وَلَا سَمِينًا حَتَّى يُكْشَفَ مَا بِالنَّاسِ، فَكَانَ فِي زَمَنِ الْخِصْبِ يُبَسُّ لَهُ الْخُبْزُ بِاللَّبَنِ وَالسَّمْنِ، ثُمَّ كَانَ عَامَ الرَّمَادَةِ يُبَسُّ لَهُ بِالزَّيْتِ وَالْخَلِّ، وَكَانَ يَسْتَمْرِئُ الزَّيْتَ، وَكَانَ لَا يَشْبَعُ مَعَ ذَلِكَ، فَاسْوَدَّ لَوْنُ عُمَرَ، ؓ، وَتَغَيَّرَ جِسْمُهُ حَتَّى كَادَ يُخْشَى عَلَيْهِ مِنَ الضَّعْفِ. وَاسْتَمَرَّ هَذَا الْحَالُ فِي النَّاسِ تِسْعَةَ أَشْهُرٍ، ثُمَّ تَحَوَّلَ الْحَالُ إِلَى الْخِصْبِ وَالدَّعَةِ، وَانْشَمَرَ النَّاسُ عَنِ الْمَدِينَةِ إِلَى أَمَاكِنِهِمْ. قَالَ الشَّافِعِيُّ: بَلَغَنِي أَنَّ رَجُلًا مِنَ الْعَرَبِ قَالَ لِعُمَرَ حِينَ تَرَحَّلَ الْأَحْيَاءُ عَنِ الْمَدِينَةِ: لَقَدِ انْجَلَتْ عَنْكَ وَإِنَّكَ لَابْنُ حُرَّةٍ. أَيْ: وَاسَيْتَ النَّاسَ وَأَنْصَفْتَهُمْ وَأَحْسَنْتَ إِلَيْهِمْ. وَقَدْ رُوِّينَا أَنَّ عُمَرَ عَسَّ الْمَدِينَةَ ذَاتَ لَيْلَةٍ فِي عَامِ الرَّمَادَةِ فَلَمْ يَجِدْ أَحَدًا يَضْحَكُ، وَلَا يَتَحَدَّثُ النَّاسُ فِي مَنَازِلِهِمْ عَلَى الْعَادَةِ، وَلَمْ يَجِدْ سَائِلًا يَسْأَلُ، فَسَأَلَ عَنْ سَبَبٍ ذَلِكَ، فَقِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ السُّؤَّالَ سَأَلُوا فَلَمْ يُعْطَوْا فَقَطَعُوا السُّؤَالَ، وَالنَّاسُ فِي هَمٍّ وَضِيقٍ، فَهُمْ لَا يَتَحَدَّثُونَ وَلَا يَضْحَكُونَ. كتب عمر إلى أمراء الأمصار يستمدهم فَكَتَبَ عُمَرُ إِلَى أَبِي مُوسَى بِالْبَصْرَةِ: أَنْ يَا غَوْثَاهُ لِأُمَّةِ مُحَمَّدٍ. وَكَتَبَ إِلَى عَمْرِو بْنِ الْعَاصِ بِمِصْرَ: أَنْ يَا غَوْثَاهُ لِأُمَّةِ مُحَمَّدٍ. فَبَعَثَ إِلَيْهِ كُلُّ وَاحِدٍ مِنْهُمَا بِقَافِلَةٍ عَظِيمَةٍ تَحْمِلُ الْبُرَّ وَسَائِرَ الْأَطْعِمَاتِ، وَوَصَلَتْ مِيرَةُ عَمْرٍو فِي الْبَحْرِ إِلَى جُدَّةَ وَمِنْ جُدَّةَ إِلَى مَكَّةَ. لَكِنَّ ذِكْرَ عَمْرِو بْنِ الْعَاصِ فِي عَامِ الرَّمَادَةِ مُشْكِلٌ؛ فَإِنَّ مِصْرَ لَمْ تَكُنْ فُتِحَتْ فِي سَنَةِ ثَمَانِيَ عَشْرَةَ، فَإِمَّا أَنْ يَكُونَ عَامُ الرَّمَادَةِ بَعْدَ سَنَةِ ثَمَانِيَ عَشْرَةَ، أَوْ يَكُونَ ذِكْرُ عَمْرِو بْنِ الْعَاصِ فِي عَامِ الرَّمَادَةِ وَهْمًا، وَاللَّهُ أَعْلَمُ. وَذَكَرَ سَيْفٌ عَنْ شُيُوخِهِ، أَنَّ أَبَا عُبَيْدَةَ قَدِمَ الْمَدِينَةَ وَمَعَهُ أَرْبَعَةُ آلَافِ رَاحِلَةٍ تَحْمِلُ طَعَامًا، فَأَمَرَهُ عُمَرُ بِتَفْرِقَتِهَا فِي الْأَحْيَاءِ حَوْلَ الْمَدِينَةِ فَلَمَّا فَرَغَ مِنْ ذَلِكَ أَمَرَ لَهُ عُمَرُ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ، فَأَبَى أَنْ يَقْبَلَهَا، فَأَلَحَّ عَلَيْهِ عُمَرُ حَتَّى قَبِلَهَا. وَكَتَبَ عُمَرُ إِلَى النَّاسِ أَنْ عَلَيْكُمْ أَنْفُسَكُمْ، وَمَنْ غَيَّرَ فَغَيِّرُوا عَلَيْهِ، وَلَا تُعَيِّرُوا أَحَدًا فَيَفْشُوَ فِيكُمُ الْبَلَاءُ. وَقَدْ قَالَ أَبُو الزَّهْرَاءِ الْقُشَيْرِيُّ فِي ذَلِكَ: أَلَمْ تَرَ أَنَّ الدَّهْرَ يَعْثُرُ بِالْفَتَى وَلَيْسَ عَلَى صَرْفِ الْمَنُونِ بِقَادِرِ     صَبَرْتُ وَلَمْ أَجْزَعْ وَقَدْ مَاتَ إِخْوَتِي وَلَسْتُ عَنِ الصَّهْبَاءِ يَوْمًا بِصَابِرِ     رَمَاهَا أَمِيرُ الْمُؤْمِنِينَ بِحَتْفِهَا فَخُلَّانُهَا يَبْكُونَ حَوْلَ الْمَعَاصِرِ استسقاء عمر للناس وتوسله بالعباس قَالَ سَيْفُ بْنُ عَمْرٍو، عَنْ سَهْلِ بْنِ يُوسُفَ السُّلَمِيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ كَعْبِ بْنِ مَالِكٍ، قَالَ: كَانَ عَامُ الرَّمَادَةِ فِي آخِرِ سَنَةِ سَبْعَ عَشْرَةَ، وَأَوَّلِ سَنَةِ ثَمَانِيَ عَشْرَةَ، أَصَابَ أَهْلَ الْمَدِينَةِ وَمَا حَوْلَهَا جُوعٌ فَهَلَكَ كَثِيرٌ مِنَ النَّاسِ، حَتَّى جَعَلَتِ الْوَحْشُ تَأْوِي إِلَى الْإِنْسِ. فَكَانَ النَّاسُ كَذَلِكَ وَعُمَرُ كَالْمَحْصُورِ عَنْ أَهْلِ الْأَمْصَارِ، حَتَّى أَقْبَلَ بِلَالُ بْنُ الْحَارِثِ الْمُزَنِيُّ فَاسْتَأْذَنَ عَلَى عُمَرَ، فَقَالَ: أَنَا رَسُولُ رَسُولِ اللَّهِ ﷺ إِلَيْكَ، يَقُولُ لَكَ رَسُولُ اللَّهِ، ﷺ،: " لَقَدْ عَهِدْتُكَ كَيِّسًا، وَمَا زِلْتَ عَلَى ذَلِكَ، فَمَا شَأْنُكَ ؟ ". قَالَ: مَتَى رَأَيْتَ هَذَا ؟ قَالَ: الْبَارِحَةَ. فَخَرَجَ فَنَادَى فِي النَّاسِ: الصَّلَاةَ جَامِعَةً. فَصَلَّى بِهِمْ رَكْعَتَيْنِ، ثُمَّ قَامَ فَقَالَ: أَيُّهَا النَّاسُ أَنْشُدُكُمُ اللَّهَ هَلْ تَعْلَمُونَ مِنِّي أَمْرًا غَيْرَهُ خَيْرًا مِنْهُ ؟ قَالُوا: اللَّهُمَّ لَا. فَقَالَ: إِنَّ بِلَالَ بْنَ الْحَارِثِ يَزْعُمُ ذَيْتَ وَذَيْتَ. فَقَالُوا: صَدَقَ بِلَالٌ، فَاسْتَغِثْ بِاللَّهِ ثُمَّ بِالْمُسْلِمِينَ. فَبَعَثَ إِلَيْهِمْ - وَكَانَ عُمَرُ عَنْ ذَلِكَ مَحْصُورًا - فَقَالَ عُمَرُ: اللَّهُ أَكْبَرُ، بَلَغَ الْبَلَاءُ مُدَّتَهُ فَانْكَشَفَ، مَا أُذِنَ لِقَوْمٍ فِي الطَّلَبِ إِلَّا وَقَدْ رُفِعَ عَنْهُمُ الْبَلَاءُ. وَكَتَبَ إِلَى أُمَرَاءِ الْأَمْصَارِ أَنْ أَعِينُوا أَهْلَ الْمَدِينَةِ وَمَنْ حَوْلَهَا، فَإِنَّهُ قَدْ بَلَغَ جَهْدُهُمْ. وَأَخْرَجَ النَّاسَ إِلَى الِاسْتِسْقَاءِ، فَخَرَجَ وَخَرَجَ مَعَهُ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ مَاشِيًا، فَخَطَبَ وَأَوْجَزَ وَصَلَّى، ثُمَّ جَثَى لِرُكْبَتَيْهِ وَقَالَ: اللَّهُمَّ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ، اللَّهُمَّ اغْفِرْ لَنَا وَارْحَمْنَا وَارْضَ عَنَّا. ثُمَّ انْصَرَفَ فَمَا بَلَغُوا الْمَنَازِلَ رَاجِعِينَ حَتَّى خَاضُوا الْغُدْرَانَ. وَكَانَ الْعَبَّاسُ قَدْ طَالَ عُمُرُهُ، وَعَيْنَاهُ تَذْرِفَانِ وَلِحْيَتُهُ تَجُولُ عَلَى صَدْرِهِ وَهُوَ يَقُولُ: اللَّهُمَّ أَنْتَ الرَّاعِي فَلَا تُهْمِلِ الضَّالَّةَ، وَلَا تَدَعِ الْكَسِيرَ بِدَارِ مَضْيَعَةٍ، فَقَدْ صَرَخَ الصَّغِيرُ وَرَقَّ الْكَبِيرُ وَارْتَفَعَتِ الشَّكْوَى، وَأَنْتَ تَعْلَمُ السِّرَّ وَأَخْفَى، اللَّهُمَّ فَأَغْنِهِمْ بِغِنَاكَ قَبْلَ أَنْ يَقْنَطُوا فَيَهْلِكُوا، فَإِنَّهُ لَا يَيْأَسُ إِلَّا الْقَوْمُ الْكَافِرُونَ. فَنَشَأَتْ طَرِيرَةٌ مِنْ سَحَابٍ، فَقَالَ النَّاسُ: تَرَوْنَ تَرَوْنَ ! ثُمَّ الْتَأَمَتْ وَمَشَتْ فِيهَا رِيحٌ ثُمَّ هَدَأَتْ وَدَرَّتْ، فَوَاللَّهِ مَا تَرَوَّحُوا حَتَّى اعْتَنَقُوا الْجِدَارَ وَقَلَّصُوا الْمَآزِرَ، فَطَفِقَ النَّاسُ بِالْعَبَّاسِ يَمْسَحُونَ أَرْكَانَهُ وَيَقُولُونَ: هَنِيئًا لَكَ سَاقِيَ الْحَرَمَيْنِ ! فَقَالَ الْفَضْلُ بْنُ الْعَبَّاسِ بْنِ عُتْبَةَ بْنِ أَبِي لَهَبٍ: بِعَمِّي سَقَى اللَّهُ الْحِجَازَ وَأَهْلَهُ     عَشِيَّةَ يَسْتَسْقِي بِشَيْبَتِهِ عُمَرْ تَوَجَّهَ بِالْعَبَّاسِ فِي الْجَدْبِ رَاغِبًا     إِلَيْهِ فَمَا إِنْ رَامَ حَتَّى أَتَى الْمَطَرْ وَمِنَّا رَسُولُ اللَّهِ فِينَا تُرَاثُهُ     فَهَلْ فَوْقَ هَذَا لِلْمُفَاخِرِ مُفْتَخَرْ وعَنْ أَنَسٍ أَنَّ عُمَرَ، ؓ، خَرَجَ يَسْتَسْقِي وَخَرَجَ بِالْعَبَّاسِ مَعَهُ يَسْتَسْقِي، فَيَقُولُ: اللَّهُمَّ إِنَّا كُنَّا إِذَا قَحَطْنَا عَلَى عَهْدِ نَبِيِّنَا تَوَسَّلْنَا إِلَيْكَ بِنَبِيِّنَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا، ﷺ،. وعَنْ خَوَّاتِ بْنِ جُبَيْرٍ، قَالَ: خَرَجَ عُمَرُ يَسْتَسْقِي بِهِمْ فَصَلَّى رَكْعَتَيْنِ، فَقَالَ: اللَّهُمَّ إِنَّا نَسْتَغْفِرُكُ وَنَسْتَسْقِيكَ. فَمَا بَرِحَ مِنْ مَكَانِهِ حَتَّى مُطِرُوا، فَقَدِمَ أَعْرَابٌ فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ بَيْنَا نَحْنُ بِوَادِينَا فِي سَاعَةِ كَذَا إِذْ أَظَلَّتْنَا غَمَامَةٌ فَسَمِعْنَا مِنْهَا صَوْتًا: أَتَاكَ الْغَوْثُ أَبَا حَفْصٍ، أَتَاكَ الْغَوْثُ أَبَا حَفْصٍ. وعَنِ الشَّعْبِيِّ قَالَ: خَرَجَ عُمَرُ يَسْتَسْقِي بِالنَّاسِ فَمَا زَادَ عَلَى الِاسْتِغْفَارِ حَتَّى رَجَعَ، فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا نَرَاكَ اسْتَسْقَيْتَ. فَقَالَ: لَقَدْ طَلَبْتُ الْمَطَرَ بِمَجَادِيحِ السَّمَاءِ الَّتِي يُسْتَنْزَلُ بِهَا الْمَطَرُ، ثُمَّ قَرَأَ: اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا ثُمَّ قَرَأَ: وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ [ هُودٍ: 3 ].

     ✧ The drought and the Year of the Ashes (ʿĀm al-Ramādah) In the year eighteen: a number of Muslims had drunk wine. Abū ʿUbaydah wrote to ʿUmar a letter in which he mentioned: "We asked them, and they interpreted [the verse] and said: 'We were given a choice, so we chose.'" He said: "Will you not desist?" So ʿUmar ؓ wrote to him: "The intended [meaning] is 'so desist.' Summon them. If they claim it is lawful, execute them; and if they claim it is forbidden, flog them eighty [lashes]." He asked them and they said: "It is forbidden," so he flogged them eighty [lashes each]. Then they regretted their obstinacy, until Abū Jandal was afflicted with obsessive thoughts within himself. Abū ʿUbaydah wrote to ʿUmar about that, asking him to write to Abū Jandal and remind him. So ʿUmar b. al-Khaṭṭāb wrote to him concerning that: "From ʿUmar to Abū Jandal: Indeed, Allah does not forgive that partners be associated with Him, but He forgives what is less than that to whom He wills [Qur'an 4:48]. So repent, raise your head, come out, and do not despair, for Allah Almighty says: 'Say, O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, He is the Forgiving, the Merciful' [Qur'an 39:53]." And ʿUmar said: "A calamity will surely befall you, O people of Syria." Then the Year of the Ashes occurred in this year. That was because the people were afflicted with drought, famine, and severe hunger, until wild animals sought refuge with humans. The wind blew dust like ashes, so that year was called the Year of the Ashes. The people suffered drought in the land of the Ḥijāz in this year, and the tribes migrated to Madinah, but none of them had any provisions left. They took refuge with the Commander of the Faithful, and he spent on them from the stores of the public treasury, from the foodstuffs and wealth it contained, until he exhausted it. He imposed upon himself not to eat clarified butter or fattened food until what had befallen the people was relieved. In times of abundance, bread was moistened for him with milk and clarified butter; then during the Year of the Ashes, it was moistened for him with oil and vinegar. He found oil agreeable, yet he did not eat his fill. As a result, the color of ʿUmar ؓ darkened and his body changed until he was nearly feared for due to weakness. This condition persisted among the people for nine months, then the situation turned to fertility and ease, and the people dispersed from Madinah to their own places. Al-Shāfiʿī said: It has reached me that a man of the Arabs said to ʿUmar when the tribes departed from Madinah: "It has cleared away from you, and indeed you are the son of a free woman." That is: you shared with the people, dealt justly with them, and treated them well. It has been related to us that ʿUmar patrolled Madinah one night during the Year of the Ashes and found no one laughing, nor were the people conversing in their homes as was customary, nor did he find any beggar asking. He asked about the reason for that, and it was said to him: "O Commander of the Faithful, the beggars asked but were not given, so they stopped asking. The people are in distress and hardship, so they neither talk nor laugh." ʿUmar wrote to the commanders of the garrison towns seeking their aid. He wrote to Abū Mūsā in Baṣrah: "O succor of the community of Muḥammad!" And he wrote to ʿAmr b. al-ʿĀṣ in Egypt: "O succor of the community of Muḥammad!" Each of them sent him a great caravan carrying wheat and other foodstuffs. The provisions of ʿAmr arrived by sea at Jeddah, and from Jeddah to Makkah. However, the mention of ʿAmr b. al-ʿĀṣ in the Year of the Ashes is problematic, for Egypt had not been conquered in the year eighteen. Either the Year of the Ashes occurred after the year eighteen, or the mention of ʿAmr b. al-ʿĀṣ in the Year of the Ashes is an error, and Allah knows best. Sayf mentioned, on the authority of his teachers, that Abū ʿUbaydah came to Madinah with four thousand camels carrying food. ʿUmar commanded him to distribute it among the tribes around Madinah. When he had finished, ʿUmar ordered four thousand dirhams for him, but he refused to accept them. ʿUmar insisted until he accepted. ʿUmar wrote to the people: "Attend to yourselves, and whoever changes [for the worse], then act against him. Do not reproach anyone, lest affliction spread among you." Abū al-Zahrāʾ al-Qushayrī said concerning that: Have you not seen that time makes a young man stumble, and he has no power over the turns of fate. I was patient and did not despair, though my brothers have died, and I shall never be patient in abstaining from the reddish wine. The Commander of the Faithful cast it to its death, and its close companions weep around the winepresses. ʿUmar's seeking rain for the people and his seeking intercession through al-ʿAbbās Sayf b. ʿAmr said, on the authority of Sahl b. Yūsuf al-Sulamī, on the authority of ʿAbd al-Raḥmān b. Kaʿb b. Mālik, who said: The Year of the Ashes was at the end of the year seventeen and the beginning of the year eighteen. The people of Madinah and its surroundings were afflicted with famine, and many people perished, until wild animals sought refuge with humans. The people were in that state, and ʿUmar was like one cut off from the people of the garrison towns, until Bilāl b. al-Ḥārith al-Muzanī came and sought permission to enter upon ʿUmar. He said: "I am the messenger of the Messenger of Allah ﷺ to you. The Messenger of Allah ﷺ says to you: 'I have known you to be astute, and you have continued to be so. What is the matter with you?'" He said: "When did you see this?" He said: "Last night." So he went out and called among the people: "Prayer in congregation!" He led them in two rakʿahs, then stood and said: "O people, I adjure you by Allah: do you know of any matter in me other than that which is better?" They said: "By Allah, no." He said: "Bilāl b. al-Ḥārith claims such and such." They said: "Bilāl has spoken truthfully. Seek help from Allah, then from the Muslims." So he sent to them—and ʿUmar had been cut off from that—and ʿUmar said: "Allah is greatest! The affliction has reached its term and has been lifted. Permission has not been granted to a people in supplication except when affliction has been raised from them." He wrote to the commanders of the garrison towns: "Aid the people of Madinah and those around it, for their hardship has reached its limit." He brought the people out to seek rain, and he went out with al-ʿAbbās b. ʿAbd al-Muṭṭalib walking beside him. He delivered a short sermon and prayed, then knelt on his knees and said: "O Allah, You alone we worship, and You alone we ask for help. O Allah, forgive us, have mercy on us, and be pleased with us." Then he departed, and they had hardly reached their homes on their return before they were wading through pools of water. Al-ʿAbbās had grown old, and his eyes were overflowing with tears, and his beard moved upon his chest as he said: "O Allah, You are the Shepherd, so do not neglect the stray, and do not leave the broken one in a place of ruin. The little one has cried out, the elder has grown weak, complaints have risen, and You know the secret and what is more hidden. O Allah, enrich them with Your riches before they despair and perish, for none despairs except the disbelieving people." Then a wisp of cloud arose, and the people said: "Do you see? Do you see?" Then it gathered, and a wind moved within it, then it stilled and poured down. By Allah, they had hardly returned before they embraced the walls and shortened their waist-wrappers. The people began to touch al-ʿAbbās's sides and say: "Congratulations to you, O waterer of the two sanctuaries!" Al-Faḍl b. al-ʿAbbās b. ʿUtbah b. Abī Lahab said: Through my uncle did Allah water the Ḥijāz and its people, on the evening when ʿUmar sought rain by his gray hair. He turned with al-ʿAbbās in the drought, seeking favor from Him, and he had scarcely asked before the rain came. Among us is the Messenger of Allah; among us is his legacy, so is there any boast above this for the boaster? On the authority of Anas: ʿUmar ؓ went out to seek rain, and he brought al-ʿAbbās with him to seek rain. He said: "O Allah, we used to seek intercession with You through our Prophet when we suffered drought in the time of our Prophet, and now we seek intercession with You through the uncle of our Prophet ﷺ." On the authority of Khawwāt b. Jubayr, who said: ʿUmar went out with them to seek rain, and he prayed two rakʿahs and said: "O Allah, we seek Your forgiveness and we ask You for rain." He had hardly left his place before they were rained upon. Some Bedouins came and said: "O Commander of the Faithful, while we were in our valley at such and such an hour, a cloud overshadowed us, and we heard a voice from it: 'Help has come to you, Abū Ḥafṣ; help has come to you, Abū Ḥafṣ.'" On the authority of al-Shaʿbī, who said: ʿUmar went out with the people to seek rain, and he did no more than seek forgiveness until he returned. They said: "O Commander of the Faithful, we did not see you ask for rain." He said: "I sought rain by the very means of the sky through which rain is brought down." Then he recited: "Seek forgiveness of your Lord; indeed, He is ever Forgiving. He will send the sky upon you in abundant rain," and then he recited: "And [saying], 'Seek forgiveness of your Lord and turn to Him in repentance' [Qur'an 11:3]."

122. Tarikh (al-Tabari) 1919No grade recorded

     تُوُفِّيَ فِي طَاعُونِ عَمْوَاسَ خَمْسَةٌ وَعِشْرُونَ أَلْفًا، وَنَذْكُرُ مِنْ كِبَارِهِمْ مَنْ لَهُ خَبَرٌ. 199 - أُوَيْسُ بْنُ عَامِرِ بْنِ جَرِيرِ بْنِ مَالِكٍ الْقَرَنِيُّ  : وَقِيلَ: هُوَ أُوَيْسُ بْنُ أَنَسٍ، وَقِيلَ: أُوَيْسُ بْنُ الْخَلِيصِ. كَانَ مِنَ الزُّهْدِ عَلَى غَايَةٍ، كَانَ يَلْتَقِطُ الْكِسَرَ مِنَ الْمَزَابِلِ فَيَغْسِلُهَا وَيَأْكُلُ بَعْضَهَا وَيَتَصَدَّقُ بِبَعْضِهَا، وَعَرِيَ حَتَّى جَلَسَ فِي قَوْصَرِهِ. فعَنْ أَسِيرِ بْنِ جَابِرٍ، قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ إِذَا أَتَتْ عَلَيْهِ أَمْدَادُ أَهْلِ الْيَمَنِ سَأَلَهُمْ: هَلْ فِيكُمْ أُوَيْسُ بْنُ عَامِرِ بْنِ مُرَادٍ؟ حَتَّى أَتَى عَلَى أُوَيْسٍ، فَقَالَ: أَنْتَ أُوَيْسُ بْنُ عَامِرِ بْنِ مُرَادٍ؟ قَالَ: نَعَمْ، قَالَ: كَانَ بِكَ بَرَصٌ فَبَرَأْتَ مِنْهُ إِلَّا مَوْضِعَ دِرْهَمٍ، قَالَ: نَعَمْ، قَالَ: لَكَ وَالِدَةٌ؟ قَالَ: نَعَمْ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "يَأْتِي عَلَيْكُمْ أُوَيْسُ بْنُ عَامِرٍ مَعَ أَمْدَادِ أَهْلِ الْيَمَنِ مِنْ مُرَادٍ ثُمَّ مِنْ قَرَنٍ، كَانَ بِهِ بَرَصٌ فَبَرَأَ مِنْهُ إِلَّا مَوْضِعَ دِرْهَمٍ، لَهُ وَالِدَةٌ هُوَ بِهَا بَرٌّ، لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ، فَإِنِ اسْتَطَعْتَ أَنْ يَسْتَغْفِرَ لَكَ فَافْعَلْ، فَاسْتَغْفِرْ لِي. فَاسْتَغْفَرَ لَهُ، فَقَالَ عُمَرُ ؓ: أَيْنَ تُرِيدُ؟ قَالَ: الْكُوفَةَ. فَقَالَ: أَلَا أَكْتُبُ لَكَ إِلَى عَامِلِهَا فَيَسْتَوْصِي بِكَ، فَقَالَ: لَأَنْ أَكُونَ فِي غَبْرَاءِ النَّاسِ أَحَبُّ إِلَيَّ، قَالَ: فَلَمَّا كَانَ مِنَ الْعَامِ الْمُقْبِلِ حَجَّ رَجُلٌ مِنْ أَشْرَافِهِمْ، فَوَافَقَ عُمَرَ فَسَأَلَهُ عَنْ أُوَيْسٍ كَيْفَ تَرَكْتَهُ؟ قَالَ: تَرَكْتُهُ رَثَّ الْبَيْتِ، قَلِيلَ الْمَتَاعِ، فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "يَأْتِي عَلَيْكُمْ أُوَيْسُ بْنُ عَامِرٍ مَعَ أَمْدَادِ أَهْلِ الْيَمَنِ مِنْ مُرَادٍ ثُمَّ مِنْ قَرَنٍ، كَانَ بِهِ بَرَصٌ فَبرَأَ مِنْهُ إِلَّا مَوْضِعَ دِرْهَمٍ، لَهُ وَالِدَةٌ هُوَ بِهَا بَرٌّ، لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ، فَإِنِ اسْتَطَعْتَ أَنْ يَسْتَغْفِرَ لَكَ فَافْعَلْ". فَلَمَّا قَدِمَ الْكُوفَةَ أَتَى أُوَيْسًا، فَقَالَ: اسْتَغْفِرْ لِي، فَقَالَ: أَنْتَ أَحْدَثُ عَهْدًا بِسَفْرٍ صَالِحٍ فَاسْتَغْفِرْ، لَقِيتَ عُمَرَ؟ قَالَ: نَعَمْ، فَاسْتَغْفَرَ لَهُ. فَفَطِنَ لَهُ النَّاسُ فَانْطَلَقَ عَلَى وَجْهِهِ، قَالَ أَسِيرٌ: وَكُسَوْتُهُ بُرْدًا، فَكَانَ إِذَا رَآهُ إِنْسَانٌ عَلَيْهِ قَالَ: مِنْ أَيْنَ لِأُوَيْسٍ هَذَا الْبُرْدُ. وعَنْ أَسِيرِ بْنِ جَابِرٍ: إِنَّ أُوَيْسًا الْقَرَنِيَّ كَانَ إِذَا حَدَّثَ يَقَعُ حَدِيثُهُ فِي قُلُوبِنَا مَوْقِعًا لَا يَقَعُ حَدِيثُ غَيْرِهِ. وعَنْ أَصْبَغَ بْنِ زَيْدٍ، قَالَ: كَانَ أُوَيْسٌ الْقَرَنِيُّ إِذَا أَمْسَى يَقُولُ: هَذِهِ لَيْلَةُ الرُّكُوعِ، فَيَرْكَعُ حَتَّى يُصْبِحَ، وَكَانَ يَقُولُ إِذَا أَمْسَى: هَذِهِ لَيْلَةُ السُّجُودِ، فَيَسْجُدُ حَتَّى يُصْبِحَ، وَكَانَ إِذَا أَمْسَى تَصَدَّقَ بِمَا فِي بَيْتِهِ مِنَ الْفَضْلِ وَالثِّيَابِ، ثُمَّ يَقُولُ: اللَّهُمَّ مَنْ مَاتَ جُوعًا فَلَا تُؤَاخِذْنِي بِهِ، وَمَنْ مَاتَ عُرْيَانًا فَلَا تُؤَاخِذْنِي بِهِ. وعَنْ عَبْدِ اللَّهِ بْنِ سَلَمَةَ، قَالَ: غَزْوْنَا أَذْرَبِيجَانَ زَمَانَ عُمَرَ بْنِ الْخَطَّابِ ؓ وَمَعَنَا أُوَيْسٌ الْقَرَنِيُّ، فَلَمَّا رَجَعْنَا مَرِضَ عَلَيْنَا فَحَمَلْنَا فَلَمْ يَسْتَمْسِكْ فَمَاتَ، فَنَزَلْتُ فَإِذَا قَبْرٌ مَحْفُورٌ، وَمَاءٌ مَسْكُوبٌ، وَكَفَنٌ وَحَنُوطٌ، فَغَسَّلْنَاهُ، وَكَفَّنَّاهُ، وَصَلَّيْنَا عَلَيْهِ، فَقَالَ بَعْضُنَا لِبَعْضٍ: لَوْ رَجَعْنَا فَعَلَّمْنَا قَبْرَهُ، فَرَجَعْنَا فَإِذَا لَا قَبْرَ وَلَا أَثَرَ. وَقَدْ رُوِيَ أَنَّهُ عَاشَ بَعْدَ ذَلِكَ طَوِيلًا حَتَّى قُتِلَ مَعَ عَلِيٍّ ؓ يَوْمَ صِفِّينَ. [وَالْأَوَّلُ أَثْبَتُ]. 200 - الْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ الْحَارِثُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، أَبُو عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ الْقُرَشِيُّ: أُمُّهُ أَسْمَاءُ بِنْتُ مَخْرَمَةَ. لَمْ يَزَلْ مُقِيمًا عَلَى كُفْرِهِ إِلَى يَوْمِ الْفَتْحِ، فَدَخَلَ عَلَى أُمِّ هَانِئٍ فَأَجَارَتْهُ، ثُمَّ لَقِيَ رَسُولَ اللَّهِ ﷺ فَأَسْلَمَ، وَشَهِدَ مَعَهُ حُنَيْنًا، فَأَعْطَاهُ مِنْ غَنَائِمِهَا مِائَةً مِنَ الْإِبِلِ، ثُمَّ لَمْ يَزَلْ مُقِيمًا بِمَكَّةَ حَتَّى تُوُفِّيَ رَسُولُ اللَّهِ ﷺ. فَلَمَّا جَاءَ كِتَابُ أَبِي بَكْرٍ يَسْتَنْفِرُ الْمُسْلِمِينَ إِلَى غَزْوِ الرُّومِ قَدِمَ الْمَدِينَةَ، ثُمَّ خَرَجَ غَازِيًّا إِلَى الشَّامِ، فَشَهِدَ قَحْلَ وَأَجْنَادِينَ. وَقَدْ رَوَى عَنْ رَسُولِ اللَّهِ ﷺ. عَنْ أَبِي نَوْفَلِ بْنِ أَبِي عَقْرَبٍ، قَالَ: خَرَجَ الْحَارِثُ بْنُ هِشَامٍ مِنْ مَكَّةَ فَجَزِعَ أَهْلُ مَكَّةَ جَزَعًا شَدِيدًا،  فَلَمْ يَبْقَ أَحَدٌ يَطْعَمُ إِلَّا خَرَجَ يُشَيِّعُهُ حَتَّى إِذَا كَانَ بِأَعْلَى الْبَطْحَاءِ أَوْ حَيْثُ شَاءَ اللَّهُ مِنْ ذَلِكَ، فَوَقَفَ وَوَقَفَ النَّاسُ حَوْلَهُ يَبْكُونَ، فَلَمَّا رَأَى جَزَعَ النَّاسِ، قَالَ: يَا أَيُّهَا النَّاسُ، [إِنِّي] وَاللَّهِ مَا خَرَجْتُ رَغْبَةً بِنَفْسِي عَنْ أَنْفُسِكُمْ، وَلَا اخْتِيَارَ بَلَدٍ عَلَى بَلَدِكُمْ، وَلَكِنْ كَانَ الْأَمْرُ فَخَرَجَتْ فِيهِ رِجَالٌ مِنْ قُرَيْشٍ، وَاللَّهِ مَا كَانُوا مِنْ ذَوِي أَنْسَابِهَا وَلَا فِي بُيُوتَاتِهَا، فَأَصْبَحْنَا وَلَوْ أَنَّ جِبَالَ مَكَّةَ ذَهَبٌ فَأَنْفَقْنَاهَا فِي سَبِيلِ اللَّهِ مَا أَدْرَكْنَا يَوْمًا مِنْ أَيَّامِهِمْ، وَاللَّهِ لَئِنْ فَاتُونَا بِهِ فِي الدُّنْيَا لَنَلْتَمِسَنَّ أَنْ نُشَارِكَهُمْ فِي الْآخِرَةِ، فَاتَّقَى اللَّهَ امْرُؤٌ فَتَوَجَّهَ غَازِيًا إِلَى الشَّامِ، وَاتَّبَعَهُ ثِقَلُهُ، فَأُصِيبَ شَهِيدًا. وَفِي رِوَايَةٍ: إِنَّهُ مَاتَ فِي طَاعُونِ عَمْوَاسَ مِنْ هَذِهِ السَّنَةِ. 201 - سُهَيْلُ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَضْرِ بْنِ مَالِكِ سُهَيْلُ بْنُ عَمْرِو بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدِّ بْنِ نَضْرِ بْنِ مَالِكِ بْنِ حَسَلِ بْنِ عَامِرِ بْنِ لُؤَيٍّ، أَبُو زَيْدٍ: كَانَ مِنْ أَشْرَافِ قَوْمِهِ، وَالْمَنْظُورِ إِلَيْهِ مِنْهُمْ، شَهِدَ مَعَ الْمُشْرِكِينَ بَدْرًا، فَأَسَرَهُ مَالِكُ بْنُ الدُّخْشُمِ، ثُمَّ إِنَّهُ أَفْلَتَ، فَخَرَجَ النَّبِيُّ ﷺ فِي طَلَبِهِ، وَقَالَ: "مَنْ وَجَدَهُ فَلْيَقْتُلْهُ"، فَوَجَدَهُ رَسُولُ اللَّهِ ﷺ فَأَمَرَ بِهِ فَرُبِطَتْ يَدُهُ إِلَى عُنُقِهِ، ثُمَّ قَرَنَهُ إِلَى رَاحِلَتِهِ، فَلَمْ يَرْكَبْ حَتَّى وَرَدَ الْمَدِينَةَ، ثُمَّ قَدِمَ فِي فِدَائِهِ مِكْرَزُ بْنُ حَفْصٍ، فَبَذَلَ أَرْبَعَةَ آلَافٍ، فَقَالُوا: هَاتِ الْمَالَ، قَالَ: نَعَمْ، اجْعَلُونِي فِي مَكَانِهِ رَهْنًا حَتَّى يُرْسَلَ إِلَيْكُمْ، فَخُلِّيَ سَبِيلُ سُهَيْلٍ، وَحَبَسُوا مِكْرَزًا، فَبَعَثَ سُهَيْلٌ بِالْمَالِ. وَسُهَيْلٌ هُوَ الَّذِي خَرَجَ إِلَى رَسُولِ اللَّهِ ﷺ بِالْحُدَيْبِيَةِ، وَكَتَبَ الْقَضِيَّةَ عَلَى أَنْ يَرْجِعَ رَسُولُ اللَّهِ ﷺ فِي ذَلِكَ الْعَامِ، وَيَعُودَ مِنْ قَابِلٍ، فَأَقَامَ عَلَى دِينِهِ إِلَى زَمَانِ الْفَتْحِ. عن مُوسَى بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ ]، عَنْ أَبِيهِ، قَالَ: قَالَ سُهَيْلُ بْنُ عَمْرٍو: لَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ اقْتَحَمْتُ بَيْتِي وَغَلَّقْتُ عَلَيَّ بَابِي، وَأَرْسَلْتُ إِلَى ابْنِي عَبْدِ اللَّهِ -وَكَانَ عَبْدُ اللَّهِ قَدْ أَسْلَمَ وَشَهِدَ بَدْرًا-: اطْلُبْ لِي جِوَارًا مِنْ مُحَمَّدٍ فَإِنِّي لَا آمَنُ أَنْ أُقْتَلَ، فَذَهَبَ عَبْدُ اللَّهِ إِلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، أَبِي تُؤَمِّنُهُ، فَقَالَ: "نَعَمْ هُوَ آمِنٌ بِأَمَانِ اللَّهِ عَزَّ وَجَلَّ فَلْيَظْهَرْ". ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ لِمَنْ حَوْلَهُ: "مَنْ لَقِيَ سُهَيْلَ بْنَ عَمْرٍو فَلَا يَشُدَّ النَّظَرَ إِلَيْهِ، فَلَعَمْرِي أَنَّ سُهَيْلًا لَهُ عَقْلٌ وَشَرَفٌ، وَمَا مِثْلُ سُهَيْلٍ جَهِلَ الْإِسْلَامَ"، فَخَرَجَ عَبْدُ اللَّهِ بْنُ سُهَيْلٍ إِلَى أَبِيهِ فَخَبَّرَهُ بِمَقَالَةِ رَسُولِ اللَّهِ ﷺ، فَقَالَ سُهَيْلٌ: كَانَ -وَاللَّهِ- بَرًّا صَغِيرًا وَكَبِيرًا، فَكَانَ سُهَيْلٌ يُقْبِلُ وَيُدْبِرُ آمِنًا، وَخَرَجَ إِلَى حُنَيْنٍ مَعَ رَسُولِ اللَّهِ ﷺ وَهُوَ عَلَى شِرْكِهِ حَتَّى أَسْلَمَ بِالْجِعْرَانَةَ، فَأَعْطَاهُ رَسُولُ اللَّهِ ﷺ مِنْ غَنَائِمِ حُنَيْنٍ مِائَةً مِنَ الْإِبِلِ. [قَالَ مُحَمَّدُ بْنُ عُمَرَ: حَدَّثَنِي] ابْنُ قَمَاذِينَ، قَالَ: لَمْ يَكُنْ أَحَدٌ مِنْ كُبَرَاءِ قُرَيْشٍ الَّذِينَ تَأَخَّرَ إِسْلَامُهُمْ فَأَسْلَمُوا يَوْمَ فَتْحِ مَكَّةَ أَكْثَرَ صَلَاةً وَلَا صَوْمًا وَلَا صَدَقَةً وَلَا أَقْبَلَ عَلَى مَا يُعِينُهُ مِنْ أَمْرِ الْآخِرَةِ مِنْ سُهَيْلِ بْنِ عَمْرٍو، حَتَّى إِنْ كَانَ لَقَدْ شَحَبَ وَتَغَيَّرَ لَوْنُهُ، وَكَانَ يُكْثِرُ الْبُكَاءَ رَقِيقًا عِنْدَ سَمَاعِ الْقُرْآنِ. وَلَقَدْ رُئِيَ يَخْتَلِفُ إِلَى مُعَاذِ بْنِ جَبَلٍ يُقْرِئُهُ [الْقُرْآنَ] وَهُوَ بِمَكَّةَ حَتَّى خَرَجَ مُعَاذٌ مِنْ مَكَّةَ، وَحَتَّى قَالَ لَهُ ضِرَارُ بْنُ الْخَطَّابِ: يَا أَبَا يَزِيدَ، يَخْتَلِفُ إِلَيَّ هَذَا الْخَزْرَجِيُّ يُقْرِئُكَ الْقُرْآنَ، أَلَا يَكُونُ اخْتِلَافُكَ إِلَى رَجُلٍ مِنْ قَوْمِكَ، فَقَالَ: يَا ضِرَارُ، إِنَّ هَذَا الَّذِي صَنَعَ بِنَا مَا صَنَعَ حَتَّى سَبَقَنَا كُلَّ السَّبْقِ، إِنِّي لَعَمْرِي أَخْتَلِفُ إِلَيْهِ، فَقَدْ وَضَعَ الْإِسْلَامُ أَمْرَ الْجَاهِلِيَّةِ، وَرَفَعَ أَقْوَامًا بِالْإِسْلَامِ كَانُوا فِي الْجَاهِلِيَّةِ كَانُوا لَا يُذْكَرُونَ، فَلَيْتَنَا [كُنَّا] مَعَ أُولَئِكَ فَتَقَدَّمْنَا وَإِنِّي لَأَذْكُرُ مَا قَسَمَ اللَّهُ لِي فِي تَقَدُّمِ إِسْلَامِ أَهْلِ بَيْتِي الرَّجَالِ وَالنِّسَاءِ وَمَوْلَايَ عُمَيْرِ بْنِ عَوْفٍ فَأُسَرُّ بِهِ وَأَحْمَدُ اللَّهَ عَلَيْهِ، وَأَرْجُو أَنْ يَكُونَ اللَّهُ يَنْفَعُنِي بِدُعَائِهِمْ أَنْ لَا أَكُونَ مِتُّ أَوْ قُتِلْتُ عَلَى مَا مَاتَ نُظَرَائِي أَوْ قُتِلُوا، قَدْ شَهِدْتُ مَوَاطِنَ كُلُّهَا أَنَا فِيهَا مُعَانِدٌ لِلْحَقِّ: يَوْمَ بَدْرٍ، وَيَوْمَ أُحُدٍ، وَالْخَنْدَقَ. وَأَنَا وُلِّيتُ أَمْرَ الْكِتَابِ يَوْمَ الْحُدَيْبِيَةِ، يَا ضِرَارُ إِنِّي لَأَذْكُرُ مُرَاجَعَتِي رَسُولَ اللَّهِ ﷺ يَوْمَئِذٍ، وَمَا كُنْتُ أَلَظُّ بِهِ مِنَ الْبَاطِلِ، فَأَسْتَحِي مِنْ رَسُولِ اللَّهِ ﷺ وَأَنَا بِمَكَّةَ وَهُوَ بِالْمَدِينَةِ، وَلَكِنْ مَا كَانَ فِينَا مِنَ الشِّرْكِ أَعْظَمُ مِنْ ذَلِكَ. وَلَقَدْ رَأَيْتُنِي يَوْمَ بَدْرٍ وَأَنَا فِي حَيِّزِ الْمُشْرِكِينَ وَأَنَا أَنْظُرُ إِلَى ابْنِي عَبْدِ اللَّهِ وَمَوْلَايَ عُمَيْرِ بْنِ عَوْفٍ قَدْ فَرَّا مِنِّي فَصَارَا فِي حَيِّزِ مُحَمَّدٍ ﷺ، وَمَا عُمِّيَ عَلَيَّ يَوْمَئِذٍ مِنَ الْحَقِّ لِمَا أَنَا فِيهِ مِنَ الْجَهَالَةِ، وَمَا أَرَادَهُمَا اللَّهُ بِهِ مِنَ الْخَيْرِ، ثُمَّ قُتِلَ ابْنِي عَبْدُ اللَّهِ بْنُ سُهَيْلٍ يَوْمَ الْيَمَامَةِ شَهِيدًا، فَعَزَّانِي أَبُو بَكْرٍ ؓ وَقَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ الشَّهِيدَ لَيَشْفَعُ [لِسَبْعِينَ] مِنْ أَهْلِ بَيْتِهِ"، فَأَنَا أَرْجُو أَنْ أَكُونَ أَوَّلَ مَنْ يَشْفَعُ لَهُ. عَنْ أَبِي سَعِيدِ بْنِ أَبِي فَضَالَةَ الْأَنْصَارِيِّ ]، قَالَ: اصْطَحَبْتُ أَنَا وَسُهَيْلُ بْنُ عَمْرٍو إِلَى الشَّامِ لَيَالِيَ أَغْزَانَا أَبُو بَكْرٍ الصِّدِّيقُ، فَسَمِعْتُ سُهَيْلًا يَقُولُ: [سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ]: "مُقَامُ أَحَدِكُمْ فِي سَبِيلِ اللَّهِ سَاعَةً خَيْرٌ مِنْ عَمَلِهِ [عُمْرَهَ] فِي أَهْلِهِ"، قَالَ سُهَيْلٌ: وَأَنَا أُرَابِطُ حَتَّى أَمُوتَ وَلَا أَرْجِعَ إِلَى مَكَّةَ أَبَدًا. فَلَمْ يَزَلْ بِالشَّامِ حَتَّى مَاتَ فِي طَاعُونِ عَمْوَاسَ سَنَةَ ثَمَانِ عَشَرَةَ. وعن جَرِيرُ بْنُ حَازِمٍ، قَالَ: سَمِعْتُ] الْحَسَنَ قَالَ: حَضَرَ بَابَ عُمَرَ بْنِ الْخَطَّابِ سُهَيْلُ بْنُ عَمْرٍو، وَالْحَارِثُ بْنُ هِشَامٍ، وَأَبُو سُفْيَانَ بْنُ حَرْبٍ، وَنَفَرٌ مِنَ تِلْكَ الرُّءُوسِ، وَصُهَيْبٌ، وَبِلَالٌ، وَتِلْكَ الْمَوَالِي الَّذِينَ شَهِدُوا بَدْرًا، فَخَرَجَ إِذْنُ عُمَرَ بْنِ الْخَطَّابِ ؓ فَأَذِنَ لَهُمْ وَتَرَكَ هَؤُلَاءِ، فَقَالَ أَبُو سُفْيَانَ: لَمْ أَرَ كَالْيَوْمِ قَطُّ، يَأْذَنُ لِهَؤُلَاءِ الْعَبِيدِ وَيَتْرُكُنَا عَلَى بَابِهِ لَا يَلْتَفِتُ إِلَيْنَا، فَقَالَ سُهَيْلُ بْنُ عَمْرٍو -وَكَانَ رَجُلًا عَاقِلًا: أَيُّهَا الْقَوْمُ، إِنِّي -وَاللَّهِ- قَدْ أَرَى الَّذِي فِي وُجُوهِكُمْ، إِنْ كُنْتُمْ غِضَابًا فَاغْضَبُوا عَلَى أَنْفُسِكُمْ، دُعِيَ الْقَوْمُ وَدُعِيتُمْ فَأَسْرَعُوا وَأَبْطَأْتُمْ فَكَيْفَ بِكُمْ إِذَا دُعُوا يَوْمَ الْقِيَامَةِ وَتُرِكْتُمْ، أَمَا وَاللَّهِ لَمَا سَبَقُوكُمْ إِلَيْهِ مِنَ الْفَضْلِ مِمَّا لَا تَرَوْنَ أَشَدُّ عَلَيْكُمْ قُوةً مِنْ بَابِكُمْ هَذَا الَّذِي تُنَافِسُونَهُمْ عَلَيْهِ. قَالَ: وَنَفَضَ ثَوْبَهُ وَانْطَلَقَ. قَالَ الْحَسَنُ: [وَ] صَدَقَ -وَاللَّهِ- سُهَيْلٌ، لَا يَجْعَلُ اللَّهُ عَبْدًا أَسْرَعَ إِلَيْهِ كَعَبْدٍ أَبْطَأَ عَنْهُ شُرَحْبِيلُ ابْنُ حَسَنَةَ  ، أَحَدُ أُمَرَاءِ الْأَرْبَاعِ، وَهُوَ أَمِيرُ فِلَسْطِينَ، وَهُوَ شُرَحْبِيلُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُطَاعِ بْنِ قَطَنٍ الْكِنْدِيُّ، حَلِيفُ بَنِي زُهْرَةَ. وَحَسَنَةُ أُمُّهُ، نُسِبَ إِلَيْهَا وَغَلَبَ عَلَيْهِ ذَلِكَ. أَسْلَمَ قَدِيمًا وَهَاجَرَ إِلَى الْحَبَشَةِ، وَجَهَّزَهُ الصِّدِّيقُ إِلَى الشَّامِ فَكَانَ أَمِيرًا عَلَى رُبُعِ الْجَيْشِ، وَكَذَلِكَ فِي الدَّوْلَةِ الْعُمَرِيَّةِ، وَطُعِنَ هُوَ وَأَبُو عُبَيْدَةَ، وَأَبُو مَالِكٍ الْأَشْعَرِيُّ فِي يَوْمٍ وَاحِدٍ سَنَةَ ثَمَانِيَ عَشْرَةَ. عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ  ابْنُ هِلَالِ بْنِ أُهَيْبِ بْنِ ضَبَّةَ بْنِ الْحَارِثِ بْنِ فِهْرٍ الْقُرَشِيُّ، أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، الْفِهْرِيُّ، أَمِينُ هَذِهِ الْأُمَّةِ، وَأَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَأَحَدُ الْخَمْسَةِ الَّذِينَ أَسْلَمُوا فِي يَوْمٍ وَاحِدٍ، وَهُمْ ; عُثْمَانُ بْنُ مَظْعُونٍ، وَعُبَيْدَةُ بْنُ الْحَارِثِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَأَبُو سَلَمَةَ بْنُ عَبْدِ الْأَسَدِ، وَأَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ. أَسْلَمُوا عَلَى يَدَيِ الصِّدِّيقِ. وَلَمَّا هَاجَرُوا آخَى رَسُولُ اللَّهِ، ﷺ، بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ مُعَاذٍ، وَقِيلَ: بَيْنَ مُحَمَّدِ بْنِ مَسْلَمَةَ. وَقَدْ شَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَقَالَ رَسُولُ اللَّهِ، ﷺ،: إِنَّ لِكُلِّ أُمَّةٍ أَمِينًا، وَأَمِينُ هَذِهِ الْأُمَّةِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ ثَبَتَ ذَلِكَ فِي " الصَّحِيحَيْنِ ". وَثَبَتَ فِي " الصَّحِيحَيْنِ " أَيْضًا أَنَّ الصِّدِّيقَ قَالَ يَوْمَ السَّقِيفَةِ: وَقَدْ رَضِيتُ لَكُمْ أَحَدَ هَذَيْنِ الرَّجُلَيْنِ فَبَايِعُوهُ. يَعْنِي عُمَرَ بْنَ الْخَطَّابِ وَأَبَا عُبَيْدَةَ. وَبَعَثَهُ الصِّدِّيقُ أَمِيرًا عَلَى رُبُعِ الْجَيْشِ إِلَى الشَّامِ، ثُمَّ لَمَّا انْتَدَبَ خَالِدًا مِنَ الْعِرَاقِ كَانَ أَمِيرًا عَلَى أَبِي عُبَيْدَةَ وَغَيْرِهِ، لِعِلْمِهِ بِالْحُرُوبِ. فَلَمَّا انْتَهَتِ الْخِلَافَةُ إِلَى عُمَرَ عَزَلَ خَالِدًا وَوَلَّى أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ، وَأَمَرَهُ أَنْ يَسْتَشِيرَ خَالِدًا، فَجَمَعَ لِلْأُمَّةِ بَيْنَ أَمَانَةِ أَبِي عُبَيْدَةَ وَشَجَاعَةِ خَالِدٍ. قَالَ ابْنُ عَسَاكِرَ: وَهُوَ أَوَّلُ مَنْ سُمِّيَ أَمِيرَ الْأُمَرَاءِ بِالشَّامِ  . قَالُوا: وَكَانَ أَبُو عُبَيْدَةَ طِوَالًا نَحِيفًا، أَجْنَأَ مَعْرُوقَ الْوَجْهِ، خَفِيفَ اللِّحْيَةِ، أَهْتَمَ؛ وَذَلِكَ لِأَنَّهُ لَمَّا انْتَزَعَ الْحَلْقَتَيْنِ مِنْ وَجْنَتَيْ رَسُولِ اللَّهِ، ﷺ، يَوْمَ أُحُدٍ خَافَ أَنْ يُؤْلِمَ رَسُولَ اللَّهِ، ﷺ،، فَتَحَامَلَ عَلَى ثَنَيَّتَيْهِ فَسَقَطَتَا، فَمَا رُئِيَ أَحْسَنُ هَتْمًا مِنْهُ. تُوُفِّيَ بِالطَّاعُونِ عَامَ عَمَوَاسَ، كَمَا تَقَدَّمَ سِيَاقُهُ فِي سَنَةِ سَبْعَ عَشْرَةَ، عَنْ سَيْفِ بْنِ عُمَرَ - وَالصَّحِيحُ أَنَّ عَمَوَاسَ كَانَتْ فِي هَذِهِ السَّنَةِ سَنَةَ ثَمَانِيَ عَشْرَةَ - بِقَرْيَةِ فِحْلَ. وَقِيلَ: بِالْجَابِيَةِ. وَقَدِ اشْتُهِرَ فِي هَذِهِ الْأَعْصَارِ قَبْرٌ بِالْقُرْبِ مِنْ عَقَبَةِ عُمَيَّاءَ بِالْغُورِ يُنْسَبُ إِلَيْهِ. وَاللَّهُ أَعْلَمُ. وَعُمُرُهُ يَوْمَ مَاتَ ثَمَانٍ وَخَمْسُونَ سَنَةً. الْفَضْلُ بْنُ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ الْفَضْلُ بْنُ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، كَانَ حَسَنًا وَسِيمًا جَمِيلًا، أَرْدَفَهُ رَسُولُ اللَّهِ، ﷺ، وَرَاءَهُ يَوْمَ النَّحْرِ مِنْ حَجَّةِ الْوَدَاعِ، وَهُوَ شَابٌّ حَسَنٌ. وَقَدْ شَهِدَ فَتْحَ الشَّامِ وَاسْتُشْهِدَ بِطَاعُونِ عَمَوَاسَ فِي قَوْلِ مُحَمَّدِ بْنِ سَعْدٍ، وَالزُّبَيْرِ بْنِ بَكَّارٍ، وَأَبِي حَاتِمٍ، وَابْنِ الْبَرْقِيِّ، وَهُوَ الصَّحِيحُ. وَقِيلَ: يَوْمَ مَرْجِ الصُّفَّرِ. وَقِيلَ: بِأَجْنَادِينَ. وَيُقَالُ: بِالْيَرْمُوكِ. وَيُقَالُ: سَنَةَ ثَمَانٍ وَعِشْرِينَ مُعَاذُ بْنُ جَبَلٍ مُعَاذُ بْنُ جَبَلٍ   ابْنِ عَمْرِو بْنِ أَوْسِ بْنِ عَائِذِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ عَمْرِو بْنِ أُدَيِّ بْنِ سَعْدِ بْنِ عَلِيِّ بْنِ أَسَدِ بْنِ سَارِدَةَ بْنِ يَزِيدَ بْنِ جُشَمَ بْنِ الْخَزْرَجِ الْأَنْصَارِيُّ الْخَزْرَجِيُّ، أَبُو عَبْدِ الرَّحْمَنِ الْمَدَنِيُّ، صَحَابِيٌّ جَلِيلٌ كَبِيرُ الْقَدْرِ. قَالَ الْوَاقِدِيُّ: كَانَ طِوَالًا حَسَنَ الشَّعْرِ وَالثَّغْرِ بَرَّاقَ الثَّنَايَا، لَمْ يُولَدْ لَهُ. وَقَالَ غَيْرُهُ: بَلْ وُلِدَ لَهُ وَلَدٌ، وَهُوَ عَبْدُ الرَّحْمَنِ. شَهِدَ مَعَهُ الْيَرْمُوكَ. وَقَدْ شَهِدَ مُعَاذٌ الْعَقَبَةَ. وَلَمَّا هَاجَرَ النَّاسُ آخَى رَسُولُ اللَّهِ، ﷺ، بَيْنَهُ وَبَيْنَ ابْنِ مَسْعُودٍ، وَحَكَى الْوَاقِدِيُّ الْإِجْمَاعَ عَلَى ذَلِكَ. وَقَدْ قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: آخَى بَيْنَهُ وَبَيْنَ جَعْفَرِ بْنِ أَبِي طَالِبٍ. وَشَهِدَ بَدْرًا وَمَا بَعْدَهَا. وَكَانَ أَحَدَ الْأَرْبَعَةِ مِنَ الْخَزْرَجِ، الَّذِينَ جَمَعُوا الْقُرْآنَ فِي حَيَاةِ النَّبِيِّ، ﷺ، وَهُمْ: أُبَيُّ بْنُ كَعْبٍ، وَزَيْدُ بْنُ ثَابِتٍ، وَمُعَاذُ بْنُ جَبَلٍ، وَأَبُو زَيْدٍ عَمُّ أَنَسِ بْنِ مَالِكٍ وَصَحَّ فِي الْحَدِيثِ الَّذِي رَوَاهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ، مِنْ حَدِيثِ حَيْوَةَ بْنِ شُرَيْحٍ عَنْ عُقْبَةَ بْنِ مُسْلِمٍ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْحُبُلِيِّ، عَنِ الصُّنَابِحِيِّ، عَنْ مُعَاذٍ، أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لَهُ: يَا مُعَاذُ وَاللَّهِ إِنِّي لَأُحِبُّكَ، فَلَا تَدَعَنَّ أَنْ تَقُولَ فِي دُبُرِ كُلِّ صَلَاةٍ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ وَفِي الْمُسْنَدِ وَالنَّسَائِيِّ، وَابْنِ مَاجَهْ، مِنْ طَرِيقِ أَبِي قِلَابَةَ، عَنْ أَنَسٍ مَرْفُوعًا: " وَأَعْلَمُهُمْ بِالْحَلَالِ وَالْحَرَامِ مُعَاذُ بْنُ جَبَلٍ ". وَقَدْ بَعَثَهُ رَسُولُ اللَّهِ، ﷺ، إِلَى الْيَمَنِ، وَقَالَ لَهُ: " بِمَ تَحْكُمُ ؟ ". فَقَالَ: بِكِتَابِ اللَّهِ. الْحَدِيثَ. وَكَذَلِكَ أَقَرَّهُ الصِّدِّيقُ عَلَى ذَلِكَ يُعَلِّمُ النَّاسَ الْخَيْرَ بِالْيَمَنِ. ثُمَّ هَاجَرَ إِلَى الشَّامِ فَكَانَ بِهَا حَتَّى مَاتَ بَعْدَ مَا اسْتَخْلَفَهُ أَبُو عُبَيْدَةَ حِينَ طُعِنَ، ثُمَّ طُعِنَ بَعْدَهُ فِي هَذِهِ السَّنَةِ. وَقَدْ قَالَ عُمَرُ بْنُ الْخَطَّابِ: إِنَّ مُعَاذًا يُبْعَثُ أَمَامَ الْعُلَمَاءِ بِرَبْوَةٍ. وَقَالَ ابْنُ مَسْعُودٍ: كُنَّا نُشَبِّهُهُ بِإِبْرَاهِيمَ الْخَلِيلِ. وَقَالَ ابْنُ مَسْعُودٍ: إِنَّ مُعَاذًا كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ. وَكَانَتْ وَفَاتُهُ شَرْقِيَّ غَوْرِ بَيْسَانَ سَنَةَ ثَمَانِيَ عَشْرَةَ. وَقِيلَ: سَنَةَ تِسْعَ عَشْرَةَ. وَقِيلَ: سَبْعَ عَشْرَةَ، عَنْ ثَمَانٍ وَثَلَاثِينَ، عَلَى الْمَشْهُورِ. وَقِيلَ غَيْرُ ذَلِكَ. وَاللَّهُ أَعْلَمُ. يَزِيدُ بْنُ أَبِي سُفْيَانَ يَزِيدُ بْنُ أَبِي سُفْيَانَ  ، أَبُو خَالِدٍ، صَخْرُ بْنُ حَرْبِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ الْقُرَشِيُّ الْأُمَوِيُّ، أَخُو مُعَاوِيَةَ، وَكَانَ يَزِيدُ أَكْبَرَ وَأَفْضَلَ. وَكَانَ يُقَالُ لَهُ: يَزِيدُ الْخَيْرِ. أَسْلَمَ عَامَ الْفَتْحِ، وَحَضَرَ حُنَيْنًا، وَأَعْطَاهُ رَسُولُ اللَّهِ، ﷺ، مِائَةً مِنَ الْإِبِلِ وَأَرْبَعِينَ أُوقِيَّةً، وَاسْتَعْمَلَهُ الصِّدِّيقُ عَلَى رُبُعِ الْجَيْشِ إِلَى الشَّامِ وَهُوَ أَوَّلُ أَمِيرٍ وَصَلَ إِلَيْهَا، وَمَشَى الصِّدِّيقُ فِي رِكَابِهِ يُوصِيهِ، وَبَعَثَ مَعَهُ أَبَا عُبَيْدَةَ، وَعَمْرَو بْنَ الْعَاصِ، وَشُرَحْبِيلَ بْنَ حَسَنَةَ؛ فَهَؤُلَاءِ أُمَرَاءُ الْأَرْبَاعِ. وَلَمَّا افْتَتَحُوا دِمَشْقَ دَخَلَ هُوَ مِنْ بَابِ الْجَابِيَةِ الصَّغِيرِ عَنْوَةً كَخَالِدٍ فِي دُخُولِهِ مِنَ الْبَابِ الشَّرْقِيِّ عَنْوَةً، وَكَانَ الصِّدِّيقُ قَدْ وَعَدَهُ بِإِمْرَتِهَا، فَوَلِيَهَا عَنْ أَمْرِ عُمَرَ وَأَنْفَذَ لَهُ مَا وَعَدَهُ الصِّدِّيقُ، وَكَانَ أَوَّلَ مَنْ وَلِيَهَا مِنَ الْمُسْلِمِينَ. الْمَشْهُورُ أَنَّهُ مَاتَ فِي طَاعُونِ عَمَوَاسَ كَمَا تَقَدَّمَ. وَزَعَمَ الْوَلِيدُ بْنُ مُسْلِمٍ، أَنَّهُ تُوُفِّيَ سَنَةَ تِسْعَ عَشْرَةَ بَعْدَمَا فَتَحَ قَيْسَارِيَّةَ. وَلَمَّا مَاتَ كَانَ قَدِ اسْتَخْلَفَ أَخَاهُ مُعَاوِيَةَ عَلَى دِمَشْقَ فَأَمْضَى عُمَرُ بْنُ الْخَطَّابِ لَهُ ذَلِكَ، ؓ. وَلَيْسَ فِي الْكُتُبِ شَيْءٌ، وَقَدْ رَوَى عَنْهُ أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: مَثَلُ الَّذِي يُصَلِّي وَلَا يُتِمُّ رُكُوعَهُ وَلَا سُجُودَهُ، مَثَلُ الْجَائِعِ الَّذِي لَا يَأْكُلُ إِلَّا التَّمْرَةَ وَالتَّمْرَتَيْنِ، لَا يُغْنِيَانِ عَنْهُ شَيْئًا أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو  ، وَقِيلَ: اسْمُهُ الْعَاصُ. أَسْلَمُ قَدِيمًا، وَقَدْ جَاءَ يَوْمَ صُلْحِ الْحُدَيْبِيَةِ مُسْلِمًا يَرْسُفُ فِي قُيُودِهِ؛ لِأَنَّهُ كَانَ قَدِ اسْتُضْعِفَ فَرَدَّهُ أَبَوْهُ، وَأَبَى أَنْ يُصَالِحَ حَتَّى يُرَدَّ، ثُمَّ لَحِقَ أَبُو جَنْدَلٍ بِأَبِي بَصِيرٍ إِلَى سَيْفِ الْبَحْرِ، ثُمَّ هَاجَرَ إِلَى الْمَدِينَةِ وَشَهِدَ فَتْحَ الشَّامِ. وَقَدْ تَقَدَّمَ أَنَّهُ تَأَوَّلَ آيَةَ الْخَمْرِ ثُمَّ رَجَعَ. وَمَاتَ بِطَاعُونِ عَمَوَاسَ. رَحِمَهُ اللَّهُ وَرَضِيَ عَنْهُ. أَبُو مَالِكٍ الْأَشْعَرِيُّ أَبُو مَالِكٍ الْأَشْعَرِيُّ  ، قِيلَ: اسْمُهُ كَعْبُ بْنُ عَاصِمٍ. قَدِمَ مُهَاجِرًا سَنَةَ خَيْبَرَ مَعَ أَصْحَابِ السَّفِينَةِ، وَشَهِدَ مَا بَعْدَهَا. وَاسْتُشْهِدَ بِالطَّاعُونِ عَامَ عَمَوَاسَ هُوَ وَأَبُو عُبَيْدَةَ وَمُعَاذٌ فِي يَوْمٍ وَاحِدٍ، ؓ أَجْمَعِينَ.

     ✧ Twenty-five thousand died in the plague of ʿAmwās, and we mention those of their prominent figures who have reports. 199 – Uways b. ʿĀmir b. Jarīr b. Mālik al-Qaranī: It was said: he is Uways b. Anas, and it was said: Uways b. al-Khalīṣ. He was of the utmost asceticism. He would pick up pieces of bread from garbage heaps, wash them, eat some of them, and give some as charity. He remained bare until he sat in his basket. From Usayr b. Jābir, who said: When reinforcements from the people of Yemen came to ʿUmar b. al-Khaṭṭāb ؓ, he would ask them: Is Uways b. ʿĀmir b. Murād among you? Until he came upon Uways and said: Are you Uways b. ʿĀmir b. Murād? He said: Yes. He said: You had leprosy and were cured of it except for a spot the size of a dirham? He said: Yes. He said: Do you have a mother? He said: Yes. He said: I heard the Messenger of Allah ﷺ say: “Uways b. ʿĀmir will come to you with the reinforcements of the people of Yemen, from Murād, then from Qaran. He had leprosy and was cured of it except for a spot the size of a dirham. He has a mother and is dutiful to her. If he swore by Allah, Allah would fulfill his oath. If you can have him ask forgiveness for you, then do so.” So ask forgiveness for me. He asked forgiveness for him. Then ʿUmar ؓ said: Where do you want to go? He said: Kufa. He said: Shall I write for you to its governor so that he takes good care of you? He said: To be among the dust of the people is more beloved to me. He said: When the next year came, a man from their nobles performed Hajj and met ʿUmar, who asked him about Uways: How did you leave him? He said: I left him with a shabby house and few possessions. He said: I heard the Messenger of Allah ﷺ say: “Uways b. ʿĀmir will come to you with the reinforcements of the people of Yemen, from Murād, then from Qaran. He had leprosy and was cured of it except for a spot the size of a dirham. He has a mother and is dutiful to her. If he swore by Allah, Allah would fulfill his oath. If you can have him ask forgiveness for you, then do so.” When he came to Kufa, he went to Uways and said: Ask forgiveness for me. He said: You have a more recent journey with a righteous man, so ask forgiveness for me. Did you meet ʿUmar? He said: Yes. So he asked forgiveness for him. Then people became aware of him, and he departed on his way. Usayr said: I clothed him with a striped garment, and whenever a person saw it on him, he would say: Where did Uways get this striped garment? From Usayr b. Jābir: When Uways al-Qaranī spoke, his words fell upon our hearts in a way that no one else's words did. From Aṣbagh b. Zayd, who said: When evening came, Uways al-Qaranī would say: This is the night of bowing, and he would bow until morning. When evening came, he would say: This is the night of prostration, and he would prostrate until morning. When evening came, he would give away as charity whatever surplus food and clothes were in his house, then say: O Allah, whoever died of hunger, do not hold me accountable for him; whoever died naked, do not hold me accountable for him. From ʿAbd Allāh b. Salama, who said: We raided Azerbaijan in the time of ʿUmar b. al-Khaṭṭāb ؓ, and Uways al-Qaranī was with us. When we returned, he fell ill among us. We carried him, but he did not hold on, and he died. I dismounted and found a dug grave, poured water, a shroud, and perfume. We washed him, shrouded him, and prayed over him. Some of us said to one another: If we return, let us mark his grave. We returned, and behold, there was neither grave nor trace. It has been reported that he lived a long time after that, until he was killed with ʿAlī ؓ on the day of Ṣiffīn. [The former is more reliable.] 200 – Al-Ḥārith b. Hishām b. al-Mughīra b. ʿAbd Allāh b. ʿUmar b. Makhzūm, Abū ʿAbd al-Raḥmān al-Makhzūmī al-Qurashī: His mother was Asmāʾ bt. Makhrama. He remained upon his disbelief until the day of the conquest. He entered upon Umm Hāniʾ, and she granted him protection. Then he met the Messenger of Allah ﷺ and became Muslim. He witnessed Ḥunayn with him, and he gave him one hundred camels from its spoils. Then he remained in Makkah until the Messenger of Allah ﷺ died. When Abū Bakr’s letter came summoning the Muslims to raid the Byzantines, he came to Madinah, then went out as a warrior to Syria. He witnessed Qaḥl and Ajnādayn. He narrated from the Messenger of Allah ﷺ. From Abū Nawfal b. Abī ʿAqrab, who said: Al-Ḥārith b. Hishām departed from Makkah, and the people of Makkah grieved intensely. No one who ate remained except that he went out to see him off, until when he was at the upper part of al-Baṭḥāʾ or wherever Allah willed of that, he stopped, and the people stopped around him, weeping. When he saw the people's grief, he said: O people, by Allah, I did not go out preferring myself over you, nor choosing a land over your land, but the matter arose, and men of Quraysh went out for it. By Allah, they were not of its noblest lineages nor in its great houses. We have become such that if the mountains of Makkah were gold and we spent them in the path of Allah, we would not attain a single day of their days. By Allah, if they have beaten us to it in this world, let us strive to share with them in the Hereafter. Let a man fear Allah and set out as a warrior to Syria, and let his baggage follow him. He was struck down as a martyr. In another narration: He died in the plague of ʿAmwās in this year. 201 – Suhayl b. ʿAmr b. ʿAbd Shams b. ʿAbd Wudd b. Naḍr b. Mālik b. Ḥasal b. ʿĀmir b. Luʾayy, Abū Zayd: He was one of the nobles of his people and the one looked to among them. He witnessed Badr with the polytheists, and Mālik b. al-Dukhshum captured him. Then he escaped, and the Prophet ﷺ went out in pursuit of him and said: “Whoever finds him, let him kill him.” The Messenger of Allah ﷺ found him, ordered him bound, and his hand was tied to his neck. Then he was tied to his riding camel, and he did not ride until he reached Madinah. Then Mikraz b. Ḥafṣ came to ransom him and offered four thousand. They said: Bring the money. He said: Yes, place me in his place as a hostage until it is sent to you. So Suhayl was released, and they detained Mikraz. Suhayl then sent the money. Suhayl is the one who went out to the Messenger of Allah ﷺ at al-Ḥudaybiya, and he wrote the treaty on the condition that the Messenger of Allah ﷺ return that year and come back the next. He remained upon his religion until the time of the conquest. From Mūsā b. Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī, from his father, who said: Suhayl b. ʿAmr said: When the Messenger of Allah ﷺ entered Makkah, I rushed into my house and locked my door. I sent to my son ʿAbd Allāh—and ʿAbd Allāh had become Muslim and witnessed Badr—asking him to seek protection for me from Muḥammad, for I do not feel safe from being killed. ʿAbd Allāh went to the Messenger of Allah ﷺ and said: O Messenger of Allah, will you grant my father safety? He said: “Yes, he is safe by the protection of Allah, Mighty and Majestic; let him appear.” Then the Messenger of Allah ﷺ said to those around him: “Whoever meets Suhayl b. ʿAmr, let him not stare at him, for by my life, Suhayl has intelligence and nobility, and a man like Suhayl is not ignorant of Islam.” ʿAbd Allāh b. Suhayl went out to his father and told him what the Messenger of Allah ﷺ said. Suhayl said: By Allah, he was kind to young and old. So Suhayl came and went safely, and he went out to Ḥunayn with the Messenger of Allah ﷺ while still upon his polytheism, until he became Muslim at al-Jiʿrāna. The Messenger of Allah ﷺ gave him one hundred camels from the spoils of Ḥunayn. Muḥammad b. ʿUmar said: Ibn Qamādhīn narrated to me, saying: There was no one among the elders of Quraysh whose Islam was delayed and who became Muslim on the day of the conquest of Makkah who prayed, fasted, gave charity more, or devoted himself more to what would aid him in the affairs of the Hereafter than Suhayl b. ʿAmr, until he became gaunt and his complexion changed. He wept much and was tender when hearing the Quran. He was seen going regularly to Muʿādh b. Jabal, who taught him the Quran while he was in Makkah, until Muʿādh left Makkah. Ḍirār b. al-Khaṭṭāb said to him: O Abā Yazīd, you go regularly to this Khazrajī to teach you the Quran; why not go to a man of your own people? He said: O Ḍirār, this man has done to us what he has done until he outran us in every race. By my life, I do go to him, for Islam has set aside the affairs of the Age of Ignorance and raised people by Islam who were not mentioned in the Age of Ignorance. Would that we had been with those who went ahead. I remember what Allah apportioned for me in the early Islam of my household, men and women, and my freedman ʿUmayr b. ʿAwf, and I rejoice in it and praise Allah for it. I hope that Allah will benefit me through their supplications, that I not die or be killed as my peers died or were killed. I witnessed all those battles, and in them I opposed the truth: the day of Badr, the day of Uḥud, and the Trench. I was put in charge of the document on the day of al-Ḥudaybiya. O Ḍirār, I remember my arguments with the Messenger of Allah ﷺ that day and the falsehood I persisted in, and I feel ashamed before the Messenger of Allah ﷺ while I am in Makkah and he is in Madinah. But the polytheism among us was greater than that. I saw myself on the day of Badr among the ranks of the polytheists, looking at my son ʿAbd Allāh and my freedman ʿUmayr b. ʿAwf, who had fled from me and joined the ranks of Muḥammad ﷺ. The truth was not hidden from me that day because of the ignorance I was in, nor the good that Allah intended for them. Then my son ʿAbd Allāh b. Suhayl was killed as a martyr on the day of al-Yamāma, and Abū Bakr ؓ consoled me and said: The Messenger of Allah ﷺ said: “A martyr will intercede for seventy of his household.” I hope to be the first for whom he intercedes. From Abū Saʿīd b. Abī Faḍāla al-Anṣārī, who said: Suhayl b. ʿAmr and I accompanied each other to Syria in the nights when Abū Bakr al-Ṣiddīq sent us raiding. I heard Suhayl say: I heard the Messenger of Allah ﷺ say: “The station of one of you in the path of Allah for an hour is better than his work for his whole life among his family.” Suhayl said: I will remain at the frontier until I die and never return to Makkah. He remained in Syria until he died in the plague of ʿAmwās in the year eighteen. From Jarīr b. Ḥāzim, who said: I heard al-Ḥasan say: At the door of ʿUmar b. al-Khaṭṭāb stood Suhayl b. ʿAmr, al-Ḥārith b. Hishām, Abū Sufyān b. Ḥarb, and a group of those leaders, along with Ṣuhayb, Bilāl, and those freedmen who had witnessed Badr. Then permission from ʿUmar b. al-Khaṭṭāb ؓ came, and he admitted them and left those others. Abū Sufyān said: I have never seen anything like today: he admits these slaves and leaves us at his door without paying attention to us. Suhayl b. ʿAmr—and he was a wise man—said: O people, by Allah, I see what is in your faces. If you are angry, be angry at yourselves. These people were called, and you were called; they hastened and you were slow. How will it be for you when they are called on the Day of Resurrection and you are left behind? By Allah, what they beat you to of virtue, which you do not see, is a stronger blow to you than this door of his over which you compete with them. He said: And he shook his garment and departed. Al-Ḥasan said: By Allah, Suhayl spoke the truth. Allah will not make a servant who hastened to Him like a servant who was slow to Him. Shuraḥbīl b. Ḥasana, one of the commanders of the quarters, and he was the governor of Palestine. He is Shuraḥbīl b. ʿAbd Allāh b. al-Muṭāʿ b. Qaṭan al-Kindī, an ally of Banū Zuhra. Ḥasana was his mother; he was attributed to her, and that prevailed. He became Muslim early and migrated to Abyssinia. Al-Ṣiddīq equipped him for Syria, and he was a commander over a quarter of the army, and likewise in the ʿUmarī state. He, Abū ʿUbayda, and Abū Mālik al-Ashʿarī were struck by the plague on one day in the year eighteen. ʿĀmir b. ʿAbd Allāh b. al-Jarrāḥ b. Hilāl b. Uhayb b. Ḍabba b. al-Ḥārith b. Fihr al-Qurashī, Abū ʿUbayda b. al-Jarrāḥ, al-Fihrī, the trustee of this nation, one of the ten promised Paradise, and one of the five who became Muslim on one day: ʿUthmān b. Maẓʿūn, ʿUbayda b. al-Ḥārith, ʿAbd al-Raḥmān b. ʿAwf, Abū Salama b. ʿAbd al-Asad, and Abū ʿUbayda b. al-Jarrāḥ. They became Muslim at the hands of al-Ṣiddīq. When they migrated, the Messenger of Allah ﷺ established brotherhood between him and Saʿd b. Muʿādh—and it was said: between Muḥammad b. Maslama. He witnessed Badr and what followed. The Messenger of Allah ﷺ said: “Every nation has a trustee, and the trustee of this nation is Abū ʿUbayda b. al-Jarrāḥ.” This is established in the two Ṣaḥīḥs. It is also established in the two Ṣaḥīḥs that al-Ṣiddīq said on the day of the Saqīfa: “I have approved for you one of these two men, so pledge allegiance to him,” meaning ʿUmar b. al-Khaṭṭāb and Abū ʿUbayda. Al-Ṣiddīq sent him as a commander over a quarter of the army to Syria. Then when he summoned Khālid from Iraq, Khālid was a commander over Abū ʿUbayda and others, because of his knowledge of warfare. When the caliphate passed to ʿUmar, he dismissed Khālid and appointed Abū ʿUbayda b. al-Jarrāḥ, and ordered him to consult Khālid. Thus he combined for the nation the trustworthiness of Abū ʿUbayda and the courage of Khālid. Ibn ʿAsākir said: He was the first to be called Amīr al-Umarāʾ in Syria. They said: Abū ʿUbayda was tall, thin, slightly stooped, with a gaunt face, a sparse beard, and missing front teeth. That was because when he pulled out the two rings from the cheeks of the Messenger of Allah ﷺ on the day of Uḥud, he feared hurting the Messenger of Allah ﷺ, so he leaned on his two front teeth, and they fell out. No one was ever seen with a more beautiful gap-toothed smile than his. He died in the plague in the year of ʿAmwās, as its account was previously given in the year seventeen, according to Sayf b. ʿUmar—but the correct view is that ʿAmwās was in this year, the year eighteen—in the village of Fiḥl. It was said: at al-Jābiya. In these times, a grave near the ʿAqabat ʿUmayyāʾ in the Ghawr has become famous and is attributed to him. Allah knows best. His age when he died was fifty-eight years. Al-Faḍl b. ʿAbbās b. ʿAbd al-Muṭṭalib: He was handsome, elegant, and beautiful. The Messenger of Allah ﷺ seated him behind him on the day of sacrifice during the Farewell Pilgrimage, and he was a handsome young man. He witnessed the conquest of Syria and was martyred in the plague of ʿAmwās according to the statement of Muḥammad b. Saʿd, al-Zubayr b. Bakkār, Abū Ḥātim, and Ibn al-Barqī, and this is the correct view. It was said: on the day of Marj al-Ṣuffar. It was said: at Ajnādayn. It is said: at al-Yarmūk. It is said: in the year twenty-eight. Muʿādh b. Jabal b. ʿAmr b. Aws b. ʿĀʾidh b. ʿAdī b. Kaʿb b. ʿAmr b. Udayy b. Saʿd b. ʿAlī b. Asad b. Sārida b. Yazīd b. Jusham b. al-Khazraj al-Anṣārī al-Khazrajī, Abū ʿAbd al-Raḥmān al-Madanī, a noble companion of great standing. Al-Wāqidī said: He was tall, with beautiful hair and teeth, his front teeth gleaming; no child was born to him. Others said: Rather, a son was born to him, namely ʿAbd al-Raḥmān, who witnessed al-Yarmūk with him. Muʿādh witnessed al-ʿAqabah. When the people emigrated, the Messenger of Allah ﷺ established brotherhood between him and Ibn Masʿūd. Al-Wāqidī related consensus on that, while Muḥammad b. Isḥāq said: He established brotherhood between him and Jaʿfar b. Abī Ṭālib. He witnessed Badr and the battles after it. He was one of the four from al-Khazraj who collected the Qurʾān during the lifetime of the Prophet ﷺ, namely: Ubayy b. Kaʿb, Zayd b. Thābit, Muʿādh b. Jabal, and Abū Zayd, the paternal uncle of Anas b. Mālik. The ḥadīth transmitted by Abū Dāwūd and al-Nasāʾī is sound, from the ḥadīth of Ḥaywah b. Shurayḥ, from ʿUqbah b. Muslim, from Abū ʿAbd al-Raḥmān al-Ḥubulī, from al-Ṣunābiḥī, from Muʿādh, that the Messenger of Allah ﷺ said to him: "O Muʿādh, by Allah, I love you, so do not fail to say after every prayer: O Allah, help me to remember You, give thanks to You, and worship You well." In al-Musnad and al-Nasāʾī and Ibn Mājah, from the route of Abū Qilābah, from Anas, marfūʿ: "And the most knowledgeable of them regarding the lawful and the unlawful is Muʿādh b. Jabal." The Messenger of Allah ﷺ sent him to Yemen and said to him: "By what will you judge?" He replied: "By the Book of Allah." The ḥadīth. Likewise al-Ṣiddīq confirmed him in that role, teaching the people good in Yemen. Then he emigrated to Syria and remained there until he died after Abū ʿUbaydah appointed him as his successor when he was struck by the plague. Then he himself was struck after him in this year. ʿUmar b. al-Khaṭṭāb said: "Muʿādh will be resurrected ahead of the scholars, upon a hill." Ibn Masʿūd said: "We used to liken him to Ibrāhīm al-Khalīl." Ibn Masʿūd also said: "Muʿādh was a devoutly obedient community unto Allah, a ḥanīf, and he was not of the polytheists." His death occurred east of the Ghawr of Baysān in the year eighteen. It was also said: in the year nineteen, and it was said: seventeen. He was thirty-eight years old according to the well-known view, though other views have been stated. Allah knows best. Yazīd b. Abī Sufyān: Yazīd b. Abī Sufyān, Abū Khālid, Ṣakhr b. Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf al-Qurashī al-Umawī, brother of Muʿāwiyah. Yazīd was older and more virtuous. He was called "Yazīd al-Khayr." He embraced Islam in the year of the conquest, witnessed Ḥunayn, and the Messenger of Allah ﷺ gave him one hundred camels and forty ūqiyyahs. Al-Ṣiddīq appointed him over a fourth of the army to Syria, and he was the first commander to reach it. Al-Ṣiddīq walked beside his mount advising him, and sent with him Abū ʿUbaydah, ʿAmr b. al-ʿĀṣ, and Shuraḥbīl b. Ḥasanah; these were the commanders of the quarters. When they conquered Damascus, he entered from the Small Jābiyah Gate by force, like Khālid when he entered from the Eastern Gate by force. Al-Ṣiddīq had promised him its command, so he took charge of it by the order of ʿUmar, who carried out what al-Ṣiddīq had promised him. He was the first of the Muslims to govern it. It is well known that he died in the plague of ʿAmawās, as previously mentioned. Al-Walīd b. Muslim claimed that he died in the year nineteen after conquering Caesarea. When he died, he had appointed his brother Muʿāwiyah as his successor over Damascus, and ʿUmar b. al-Khaṭṭāb confirmed that for him, ؓ. Nothing is recorded from him in the books, but Abū ʿAbd Allāh al-Ashʿarī narrated from him that the Messenger of Allah ﷺ said: "The example of one who prays but does not complete his bowing or prostration is like a hungry person who eats only one or two dates; they do not avail him anything." Abū Jandal b. Suhayl b. ʿAmr: Abū Jandal b. Suhayl b. ʿAmr. It was said his name was al-ʿĀṣ. He embraced Islam early. He came on the day of the Treaty of al-Ḥudaybiyah as a Muslim, dragging his chains, because he had been oppressed, but his father returned him and refused to make peace until he was returned. Then Abū Jandal joined Abū Baṣīr at the seacoast. Later he emigrated to al-Madīnah and witnessed the conquest of Syria. It was previously mentioned that he interpreted the verse on wine, then retracted. He died in the plague of ʿAmawās, may Allah have mercy on him and be pleased with him. Abū Mālik al-Ashʿarī: Abū Mālik al-Ashʿarī. It was said his name was Kaʿb b. ʿĀṣim. He arrived as an emigrant in the year of Khaybar with the companions of the ship, and witnessed what followed. He was martyred in the plague in the year of ʿAmawās, he and Abū ʿUbaydah and Muʿādh on the same day, ؓ.

123. Tarikh (al-Tabari) 1920No grade recorded

     تحَوَّيلَ عُمَرُ الْمَقَامَ إِلَى مَوْضِعِهِ الْيَوْمَ  وَكَانَ مُلْصَقًا بِالْبَيْتِ قَبْلَ ذَلِكَ. قَالَ الْوَاقِدِيُّ، وَغَيْرُهُ: وَفِي سَّنَةِ ثماني عشرة فِي ذِي الْحِجَّةِ مِنْهَا حَوَّلَ عُمَرُ الْمَقَامَ، وَكَانَ مُلْصَقًا بِجِدَارِ الْكَعْبَةِ، فَأَخَّرَهُ إِلَى حَيْثُ هُوَ الْآنَ؛ لِئَلَّا يُشَوِّشَ الْمُصَلُّونَ عِنْدَهُ عَلَى الطَّائِفِينَ.

     ✧ ʿUmar moved the Maqām to its present location. Before that it had been attached to the House. Al-Wāqidī and others said: In the year eighteen, in Dhū al-Ḥijjah of it, ʿUmar moved the Maqām. It had been attached to the wall of the Kaʿbah, so he moved it back to where it is now, so that those praying at it would not disturb those performing ṭawāf.

124. Tarikh (al-Tabari) 1921No grade recorded

     وَفِي سَّنَةِ تسع عشرة ظَهَرَتْ نَارٌ مِنْ حَرَّةِ لَيْلَى، وَهِيَ قَرِيبُ الْمَدِينَةِ فَأَرَادَ عُمَرُ أَنْ يَخْرُجُ بِالرِّجَالِ إِلَيْهَا، ثُمَّ أَمَرَ الْمُسْلِمِينَ بِالصَّدَقَةِ فَجَاءَ عُثْمَانُ وَعَبْدُ الرَّحْمَنِ وَغَيْرُهُمَا بِأَمْوَالٍ، فَقَامَ عُمَرُ يُقَسِّمُهَا فَانْطَفَأَتْ. وَقَالَ ابْنُ حَبِيبٍ: هَذِهِ النَّارُ خَرَجَتْ بِخَيْبَرَ

     ✧ In the year nineteen a fire appeared from the ḥarrah of Laylā, which is near al-Madīnah. ʿUmar wanted to go out with the men to it, then he commanded the Muslims to give charity. ʿUthmān, ʿAbd al-Raḥmān, and others came with wealth, and ʿUmar stood distributing it, and it was extinguished. Ibn Ḥabīb said: This fire appeared at Khaybar.

125. Tarikh (al-Tabari) 1922No grade recorded

     وَفِي سنة تسع عشرة بَنَى عُمَرُ ؓ مَسْجِدَ رَسُولِ اللَّهِ ﷺ   وَزَادَ فِي مُقَدَّمِهِ إِلَى مَوْضِعِ الْمَقْصُورَةِ، وَزَادَ فِي نَاحِيَةِ دَارِ مَرْوَانَ، وَعَمِلَ بِالْجَرِيدِ سَقْفَهُ، وَجَعَلَ عَمَدَهُ الْخَشَبَ، وَقَالَ: هَذَا بَابٌ لِلنِّسَاءِ.

     ✧ In the year nineteen, ʿUmar ؓ built the mosque of the Messenger of Allah ﷺ. He extended its front to the place of the maqṣūrah, and he extended on the side of the house of Marwān. He made its ceiling of palm branches and made its pillars of wood, and he said: This is a door for the women.

126. Tarikh (al-Tabari) 1923No grade recorded

     فَتْحِ مِصْرَ وَالْإِسْكَنْدَرِيَّةِ   قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَفِي سَنَةُ عِشْرِينَ مِنَ الْهِجْرَةِ كَانَ فَتْحُ مِصْرَ  . وَكَذَا قَالَ الْوَاقِدِيُّ: إِنَّهَا فُتِحَتْ هِيَ وَالْإِسْكَنْدَرِيَّةُ فِي هَذِهِ السَّنَةِ. وَقَالَ أَبُو مَعْشَرٍ: فُتِحَتْ مِصْرُ سَنَةَ عِشْرِينَ، وَإِسْكَنْدَرِيَّةُ فِي سَنَةِ خَمْسٍ وَعِشْرِينَ. وَقَالَ سَيْفٌ: فُتِحَتْ مِصْرُ وَإِسْكَنْدَرِيَّةُ فِي سَنَةِ سِتَّ عَشْرَةَ فِي رَبِيعٍ الْأَوَّلِ مِنْهَا. وَرَجَّحَ ذَلِكَ أَبُو الْحَسَنِ ابْنُ الْأَثِيرِ فِي " الْكَامِلِ "؛ لِقِصَّةِ بَعْثِ عَمْرِو بْنِ الْعَاصِ الْمِيرَةَ مِنْ مِصْرَ عَامَ الرَّمَادَةِ، وَهُوَ مَعْذُورٌ فِيمَا رَجَّحَهُ. وَاللَّهُ أَعْلَمُ. صِفَةُ فَتْحِ مِصْرَ  مَجْمُوعًا مِنْ كَلَامِ ابْنِ إِسْحَاقَ وَسَيْفٍ وَغَيْرِهِمَا قَالُوا: لَمَّا اسْتَكْمَلَ عُمَرُ وَالْمُسْلِمُونَ فَتْحَ الشَّامَ بَعَثَ عَمْرَو بْنَ الْعَاصِ إِلَى مِصْرَ - وَزَعَمَ سَيْفٌ أَنَّهُ بَعَثَهُ بَعْدَ فَتْحِ بَيْتِ الْمَقْدِسِ - وَأَرْدَفَهُ بِالزُّبَيْرِ بْنِ الْعَوَّامِ، وَفِي صُحْبَتِهِ بُسْرُ بْنُ أَرْطَاةَ، وَخَارِجَةُ بْنُ حُذَافَةَ، وَعُمَيْرُ بْنُ وَهْبٍ الْجُمَحِيُّ، فَاجْتَمَعَا عَلَى بَابِ مِصْرَ، فَلَقِيَهُمْ أَبُو مَرْيَمَ جَاثَلِيقُ مِصْرَ، وَمَعَهُ الْأُسْقُفُ أَبُو مَرْيَامَ فِي أَهْلِ الثَّبَاتِ، بَعَثَهُ الْمُقَوْقِسُ صَاحِبُ إِسْكَنْدَرِيَّةَ لِمَنْعِ بِلَادِهِمْ، فَلَمَّا تَصَافُّوا قَالَ عَمْرُو بْنُ الْعَاصِ لَا تَعْجَلُوا حَتَّى نُعْذِرَ إِلَيْكُمْ، لِيَبْرُزْ إِلَيَّ أَبُو مَرْيَمَ وَأَبُو مَرْيَامَ رَاهِبَا هَذِهِ الْبِلَادِ. فَبَرَزَا إِلَيْهِ، فَقَالَ لَهُمَا عَمْرُو بْنُ الْعَاصِ أَنْتُمَا رَاهِبَا هَذِهِ الْبِلَادِ فَاسْمَعَا: إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا، ﷺ، بِالْحَقِّ، وَأَمَرَهُ بِهِ، وَأَمَرَنَا بِهِ مُحَمَّدٌ، ﷺ، وَأَدَّى إِلَيْنَا كُلَّ الَّذِي أُمِرَ بِهِ، ثُمَّ مَضَى وَتَرَكَنَا عَلَى الْوَاضِحَةِ، وَكَانَ مِمَّا أَمَرَنَا بِهِ الْإِعْذَارُ إِلَى النَّاسِ، فَنَحْنُ نَدْعُوكُمْ إِلَى الْإِسْلَامِ، فَمَنْ أَجَابَنَا إِلَيْهِ فَمِثْلُنَا، وَمَنْ لَمْ يُجِبْنَا عَرَضْنَا عَلَيْهِ الْجِزْيَةَ وَبَذَلْنَا لَهُ الْمَنَعَةَ، وَقَدْ أَعْلَمَنَا أَنَّا مُفْتَتِحُوكُمْ، وَأَوْصَانَا بِكُمْ؛ حِفْظًا لِرَحِمِنَا مِنْكُمْ، وَأَنَّ لَكُمْ إِنْ أَجَبْتُمُونَا بِذَلِكَ ذِمَّةً إِلَى ذِمَّةٍ، وَمِمَّا عَهِدَ إِلَيْنَا أَمِيرُنَا: اسْتَوْصُوا بِالْقِبْطِيِّينَ خَيْرًا؛ فَإِنَّ رَسُولَ اللَّهِ، ﷺ، أَوْصَانَا بِالْقِبْطِيِّينَ خَيْرًا؛ لِأَنَّ لَهُمْ رَحِمًا وَذِمَّةً. فَقَالُوا: قَرَابَةٌ بَعِيدَةٌ لَا يَصِلُ مِثْلَهَا إِلَّا الْأَنْبِيَاءُ، مَعْرُوفَةٌ شَرِيفَةٌ، كَانَتِ ابْنَةَ مَلِكِنَا، وَكَانَتْ مَنْ أَهْلِ مَنْفَ وَالْمُلْكُ فِيهِمْ، فَأُدِيلَ عَلَيْهِمْ أَهْلُ عَيْنِ شَمْسٍ فَقَتَلُوهُمْ وَسَلَبُوهُمْ مُلْكَهُمْ وَاغْتَرَبُوا، فَلِذَلِكَ صَارَتْ إِلَى إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ، مَرْحَبًا بِهِ وَأَهْلًا، أَمِّنَّا حَتَّى نَرْجِعَ إِلَيْكَ. فَقَالَ عَمْرٌو: إِنَّ مِثْلِي لَا يُخْدَعُ، وَلَكِنِّي أُؤَجِّلُكُمَا ثَلَاثًا لِتَنْظُرُوا وَلِتُنَاظِرَا قَوْمَكُمَا، وَإِلَّا نَاجَزْتُكُمْ. قَالَا: زِدْنَا. فَزَادَهُمْ يَوْمًا، فَقَالَا: زِدْنَا. فَزَادَهُمْ يَوْمًا، فَرَجَعَا إِلَى الْمُقَوْقِسِ فَأَبَى أَرْطَبُونُ أَنْ يُجِيبَهُمَا وَأَمَرَ بِمُنَاهَدَتِهِمْ، وَقَالَ لِأَهْلِ مِصْرَ: أَمَّا نَحْنُ فَسَنَجْتَهِدُ أَنْ نَدْفَعَ عَنْكُمْ وَلَا نَرْجِعَ إِلَيْهِمْ، وَقَدْ بَقِيَتْ أَرْبَعَةُ أَيَّامٍ. وَأَشَارَ عَلَيْهِمْ بِأَنْ يُبَيِّتُوا الْمُسْلِمِينَ. فَقَالَ الْمَلَأُ مِنْهُمْ: مَا تُقَاتِلُونَ مِنْ قَوْمٍ قَتَلُوا كِسْرَى وَقَيْصَرَ وَغَلَبُوهُمْ عَلَى بِلَادِهِمْ ؟ ! فَأَلَحَّ الْأَرْطَبُونُ فِي أَنْ يُبَيِّتُوا الْمُسْلِمِينَ، فَفَعَلُوا فَلَمْ يَظْفَرُوا بِشَيْءٍ بَلْ قُتِلَ مِنْهُمْ طَائِفَةٌ مِنْهُمُ الْأَرْطَبُونُ. حصار عين شمس وَحَاصَرَ الْمُسْلِمُونَ عَيْنَ شَمْسٍ مِنْ مِصْرَ فِي الْيَوْمِ الرَّابِعِ، وَارْتَقَى الزُّبَيْرُ عَلَيْهِمْ سُورَ الْبَلَدِ، فَلَمَّا أَحَسُّوا بِذَلِكَ خَرَجُوا إِلَى عَمْرٍو مِنَ الْبَابِ الْآخَرِ فَصَالَحُوهُ، وَاخْتَرَقَ الزُّبَيْرُ الْبَلَدَ حَتَّى خَرَجَ مِنَ الْبَابِ الَّذِي عَلَيْهِ عَمْرٌو، فَأَمْضَوُا الصُّلْحَ. وَكَتَبَ لَهُمْ عَمْرٌو كِتَابَ أَمَانٍ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا مَا أَعْطَى عَمْرُو بْنُ الْعَاصِ أَهْلَ مِصْرَ مِنَ الْأَمَانِ عَلَى أَنْفُسِهِمْ وَمِلَّتِهِمْ وَأَمْوَالِهِمْ وَكَنَائِسِهِمْ وَصُلُبِهِمْ، وَبَرِّهِمْ وَبَحْرِهِمْ، لَا يُدْخَلُ عَلَيْهِمْ شَيْءٌ مِنْ ذَلِكَ وَلَا يُنْتَقَصُ، وَلَا يُسَاكِنُهُمُ النُّوبَةُ وَعَلَى أَهْلِ مِصْرَ أَنْ يُعْطُوا الْجِزْيَةَ إِذَا اجْتَمَعُوا عَلَى هَذَا الصُّلْحِ، وَانْتَهَتْ زِيَادَةُ نَهْرِهِمْ، خَمْسِينَ أَلْفَ أَلْفٍ، وَعَلَيْهِمْ مَا جَنَى لُصُوتُهُمْ، فَإِنْ أَبَى أَحَدٌ مِنْهُمْ أَنْ يُجِيبَ، رُفِعَ عَنْهُمْ مِنَ الْجَزَاءِ بِقَدْرِهِمْ، وَذِمَّتُنَا مِمَّنْ أَبَى بَرِيئَةٌ، وَإِنْ نَقَصَ نَهْرُهُمْ مِنْ غَايَتِهِ إِذَا انْتَهَى، رُفِعَ عَنْهُمْ بِقَدْرِ ذَلِكَ، وَمَنْ دَخَلَ فِي صُلْحِهِمْ مِنَ الرُّومِ وَالنُّوبَةِ، فَلَهُ مِثْلُ مَا لَهُمْ وَعَلَيْهِ مِثْلُ مَا عَلَيْهِمْ، وَمَنْ أَبَى وَاخْتَارَ الذَّهَابَ، فَهُوَ آمِنٌ حَتَّى يَبْلُغَ مَأْمَنَهُ أَوْ يَخْرُجَ مِنْ سُلْطَانِنَا، عَلَيْهِمْ مَا عَلَيْهِمْ أَثْلَاثًا، فِي كُلِّ ثُلُثِ جِبَايَةُ ثُلُثِ مَا عَلَيْهِمْ، عَلَى مَا فِي هَذَا الْكِتَابِ عَهْدُ اللَّهِ وَذِمَّةُ رَسُولِهِ وَذِمَّةُ الْخَلِيفَةِ أَمِيرِ الْمُؤْمِنِينَ، وَذِمَمُ الْمُؤْمِنِينَ. وَعَلَى النُّوبَةِ الَّذِينَ اسْتَجَابُوا أَنْ يُعِينُوا بِكَذَا وَكَذَا رَأْسًا، وَكَذَا وَكَذَا فَرَسًا، عَلَى أَنْ لَا يَغْزُوا، وَلَا يَمْنَعُوا مِنْ تِجَارَةٍ صَادِرَةٍ وَلَا وَارِدَةٍ. شَهِدَ الزُّبَيْرُ وَعَبْدُ اللَّهِ وَمُحَمَّدٌ ابْنَاهُ، وَكَتَبَ وَرْدَانُ وَحَضَرَ. فَدَخَلَ فِي ذَلِكَ أَهْلُ مِصْرَ كُلُّهُمْ، وَقَبِلُوا الصُّلْحَ، وَاجْتَمَعَتِ الْخُيُولُ بِمِصْرَ، وَعَمَّرُوا الْفُسْطَاطَ، وَظَهَرَ أَبُو مَرْيَمَ وَأَبُو مَرْيَامَ فَكَلَّمَا عَمْرًا فِي السَّبَايَا الَّتِي أُصِيبَتْ بَعْدَ الْمَعْرَكَةِ، فَأَبَى عَمْرٌو أَنْ يَرُدَّهَا عَلَيْهِمَا، وَأَمَرَ بِطَرْدِهِمَا وَإِخْرَاجِهِمَا مِنْ بَيْنِ يَدَيْهِ، فَلَمَّا بَلَغَ ذَلِكَ أَمِيرَ الْمُؤْمِنِينَ عُمَرَ بْنَ الْخَطَّابِ أَمَرَ أَنَّ كُلَّ سَبْيٍ أُخِذَ فِي الْخَمْسَةِ أَيَّامٍ الَّتِي أَمَّنُوهُمْ فِيهَا أَنْ يُرَدَّ عَلَيْهِمْ، وَكُلَّ سَبْيٍ أُخِذَ مِمَّنْ لَمْ يُقَاتِلْ وَكَذَلِكَ مَنْ قَاتَلَ، فَلَا يُرَدُّ عَلَيْهِ سَبَايَاهُ. وَقِيلَ: إِنَّهُ أَمَرَهُ أَنْ يُخَيِّرُوا مَنْ فِي أَيْدِيهِمْ مِنَ السَّبْيِ بَيْنَ الْإِسْلَامِ وَبَيْنَ أَنْ يَرْجِعَ إِلَى أَهْلِهِ، فَمَنِ اخْتَارَ الْإِسْلَامَ فَلَا يَرُدُّوهُ إِلَيْهِمْ، وَمَنِ اخْتَارَهُمْ رَدُّوهُ عَلَيْهِمْ وَأَخَذُوا مِنْهُ الْجِزْيَةَ، وَأَمَّا مَا تَفَرَّقَ مِنْ سَبْيِهِمْ فِي الْبِلَادِ وَوَصَلَ إِلَى الْحَرَمَيْنِ وَغَيْرِهِمَا، فَإِنَّهُ لَا يَقْدِرُ عَلَى رَدِّهِمْ، وَلَا يَنْبَغِي أَنْ يُصَالِحَهُمْ عَلَى مَا يَتَعَذَّرُ الْوَفَاءُ بِهِ. فَفَعَلَ عَمْرٌو مَا أَمَرَ بِهِ أَمِيرُ الْمُؤْمِنِينَ، وَجَمَعَ السَّبَايَا وَعَرَضُوهُمْ وَخَيَّرُوهُمْ، فَمِنْهُمْ مَنِ اخْتَارَ الْإِسْلَامَ، وَمِنْهُمْ مَنْ عَادَ إِلَى دِينِهِ، وَانْعَقَدَ الصُّلْحُ بَيْنَهُمْ. وَحَضَرَتِ الْقِبْطُ بَابَ عَمْرٍو، وَبَلَغَ عَمْرًا أَنَّهُمْ يَقُولُونَ: مَا أَرَثَّ الْعَرَبَ ! مَا رَأَيْنَا مِثْلَنَا دَانَ لَهُمْ. فَخَافَ أَنْ يُطْمِعَهُمْ ذَلِكَ، فَأَمَرَ بِجُزُرٍ فَطُبِخَتْ وَدَعَا أُمَرَاءَ الْأَجْنَادِ فَأَعْلَمُوا أَصْحَابَهُمْ، فَحَضَرُوا عِنْدَهُ وَأَكَلُوا أَكْلًا عَرَبِيًّا، انْتَشَلُوا وَحَسَوْا وَهُمْ فِي الْعَبَاءِ بِغَيْرِ سِلَاحٍ، فَازْدَادَ طَمَعُهُمْ، وَأَمَرَ الْمُسْلِمِينَ [ أَنْ ] يَحْضُرُوا الْغَدَ فِي ثِيَابِ [ أَهْلِ ] مِصْرَ وَأَحْذِيَتِهِمْ، فَفَعَلُوا، وَأَذِنَ لِأَهْلِ مِصْرَ، فَرَأَوْا شَيْئًا غَيْرَ مَا رَأَوْا بِالْأَمْسِ، وَقَامَ عَلَيْهِمُ الْقُوَّامُ بِأَلْوَانِ مِصْرَ، فَأَكَلُوا أَكْلَ أَهْلِ مِصْرَ، فَارْتَابَ الْقِبْطُ، وَبَعَثَ أَيْضًا إِلَى الْمُسْلِمِينَ: تَسَلَّحُوا لِلْعَرْضِ غَدًا، وَغَدَا عَلَى الْعَرْضِ، وَأَذِنَ لَهُمْ فَعَرَضَهُمْ عَلَيْهِمْ وَقَالَ لَهُمْ: عَلِمْتُ حَالَكُمْ حِينَ رَأَيْتُمُ اقْتِصَادَ الْعَرَبِ، فَخَشِيتُ أَنْ تَهْلِكُوا، فَأَحْبَبْتُ أَنْ أُرِيَكُمْ حَالَهُمْ فِي أَرْضِهِمْ كَيْفَ كَانَتْ، ثُمَّ حَالَهُمْ فِي أَرْضِكُمْ، ثُمَّ حَالَهُمْ فِي الْحَرْبِ، فَقَدْ رَأَيْتُمْ ظَفَرَهُمْ بِكُمْ وَذَلِكَ عَيْشُهُمْ، وَقَدْ كَلِبُوا عَلَى بِلَادِكُمْ بِمَا نَالُوا فِي الْيَوْمِ الثَّانِي، فَأَرَدْتُ أَنْ تَعْلَمُوا أَنَّ مَا رَأَيْتُمْ فِي الْيَوْمِ الثَّالِثِ غَيْرُ تَارِكٍ عَيْشَ الْيَوْمِ الثَّانِي، وَرَاجِعٌ إِلَى عَيْشِ الْيَوْمِ الْأَوَّلِ. فَتَفَرَّقُوا وَهُمْ يَقُولُونَ: لَقَدْ رَمَتْكُمُ الْعَرَبُ بِرَجُلِهِمْ. وَبَلَغَ عُمَرَ ذَلِكَ فَقَالَ: وَاللَّهِ إِنَّ حَرْبَهُ لَلَيِّنَةٌ مَا لَهَا سَطْوَةٌ وَلَا سَوْرَةٌ كَسَوْرَاتِ الْحُرُوبِ مِنْ غَيْرِهِ. فتح الإسكندرية ثُمَّ أَرْسَلَ عَمْرٌو جَيْشًا إِلَى إِسْكَنْدَرِيَّةَ - وَكَانَ الْمُقَوْقِسُ صَاحِبُ الْإِسْكَنْدَرِيَّةِ قَبْلَ ذَلِكَ يُؤَدِّي خَرَاجَ بَلَدِهِ وَبَلَدِ مِصْرَ إِلَى مَلِكِ الرُّومِ - فَلَمَّا حَاصَرَهُ عَمْرُو بْنُ الْعَاصِ جَمَعَ أَسَاقِفَتَهُ وَأَكَابِرَ دَوْلَتِهِ، وَقَالَ لَهُمْ: إِنَّ هَؤُلَاءِ الْعَرَبَ غَلَبُوا كِسْرَى وَقَيْصَرَ وَأَزَالُوهُمْ عَنْ مُلْكِهِمْ، وَلَا طَاقَةَ لَنَا بِهِمْ، وَالرَّأْيُ عِنْدِي أَنْ نُؤَدِّيَ الْجِزْيَةَ إِلَيْهِمْ. ثُمَّ بَعَثَ إِلَى عَمْرِو بْنِ الْعَاصِ يَقُولُ: إِنِّي كُنْتُ أُؤَدِّي الْخَرَاجَ إِلَى مَنْ هُوَ أَبْغَضُ إِلَيَّ مِنْكُمْ؛ فَارِسَ وَالرُّومِ. ثُمَّ صَالَحَهُ عَلَى أَدَاءِ الْجِزْيَةِ، وَبَعَثَ عَمْرٌو بِالْفَتْحِ وَالْأَخْمَاسِ إِلَى عُمَرَ بْنِ الْخَطَّابِ، ؓ. وَذَكَرَ سَيْفٌ أَنَّ عَمْرَو بْنَ الْعَاصِ لَمَّا الْتَقَى مَعَ الْمُقَوْقِسِ جَعَلَ كَثِيرٌ مِنَ الْمُسْلِمِينَ يَفِرُّ مِنَ الزَّحْفِ، فَجَعَلَ عَمْرٌو يُذَمِّرُهُمْ وَيَحُثُّهُمْ عَلَى الثَّبَاتِ، فَقَالَ لَهُ رَجُلٌ مِنْ أَهْلِ الْيَمَنِ: إِنَّا لَمْ نُخْلَقْ مِنْ حِجَارَةٍ وَلَا حَدِيدٍ. فَقَالَ لَهُ عَمْرٌو: اسْكُتْ فَإِنَّمَا أَنْتَ كَلْبٌ. فَقَالَ لَهُ الرَّجُلُ: فَأَنْتَ إِذًا أَمِيرُ الْكِلَابِ. فَأَعْرَضَ عَنْهُ عَمْرٌو وَنَادَى يَطْلُبُ أَصْحَابَ رَسُولِ اللَّهِ، ﷺ، فَلَمَّا اجْتَمَعَ إِلَيْهِ مَنْ هُنَاكَ مِنَ الصَّحَابَةِ قَالَ لَهُمْ عَمْرٌو: تَقَدَّمُوا فَبِكُمْ يَنْصُرُ اللَّهُ الْمُسْلِمِينَ. فَنَهَدُوا إِلَى الْقَوْمِ فَفَتَحَ اللَّهُ عَلَيْهِمْ، وَظَفِرُوا أَتَمَّ الظَّفَرِ. وَقَدْ ذَكَرَ أَنَّ الْمُقَوْقِسَ سَأَلَ مِنْ عَمْرٍو أَنْ يُهَادِنَهُ أَوَّلًا، فَلَمْ يَقْبَلْ عَمْرٌو، وَقَالَ لَهُ: قَدْ عَلِمْتُمْ مَا فَعَلْنَا بِمَلِكِكُمُ الْأَكْبَرِ هِرَقْلَ. فَقَالَ الْمُقَوْقِسُ لِأَصْحَابِهِ: صَدَقَ، فَنَحْنُ أَحَقُّ بِالْإِذْعَانِ. ثُمَّ صَالَحَ عَلَى مَا تَقَدَّمَ. وَذَكَرَ غَيْرُهُ أَنَّ عَمْرًا وَالزُّبَيْرَ سَارَا إِلَى عَيْنِ شَمْسٍ فَحَاصَرَاهَا، وَأَنَّ عَمْرًا بَعَثَ إِلَى الْفَرَمَا أَبَرْهَةَ بْنَ الصَّبَّاحِ، وَبَعَثَ عَوْفَ بْنَ مَالِكٍ إِلَى الْإِسْكَنْدَرِيَّةِ فَقَالَ كُلٌّ مِنْهُمَا لِأَهْلِ بَلَدِهِ: إِنْ نَزَلْتُمْ فَلَكُمُ الْأَمَانُ. فَتَرَبَّصُوا مَاذَا يَكُونُ مِنْ أَهْلِ عَيْنِ شَمْسٍ، فَلَمَّا صَالَحُوا، صَالَحَ الْبَاقُونَ. وَقَدْ قَالَ عَوْفُ بْنُ مَالِكٍ لِأَهْلِ إِسْكَنْدَرِيَّةَ: مَا أَحْسَنَ بَلَدَكُمْ ! فَقَالُوا: إِنَّ إِسْكَنْدَرَ لَمَّا بَنَاهَا قَالَ: لَأَبْنِيَنَّ مَدِينَةً فَقِيرَةً إِلَى اللَّهِ غَنِيَّةً عَنِ النَّاسِ. فَبَقِيَتْ بَهْجَتُهَا. وَقَالَ أَبَرْهَةُ لِأَهْلِ الْفَرَمَا: مَا أَقْبَحَ مَدِينَتَكُمْ ! فَقَالُوا: إِنَّ الْفَرَمَا - وَهُوَ أَخُو الْإِسْكَنْدَرِ - لَمَّا بَنَاهَا قَالَ: لَأَبْنِيَنَّ مَدِينَةً غَنِيَّةً عَنِ اللَّهِ فَقِيرَةً إِلَى النَّاسِ. فَهِيَ لَا يَزَالُ سَاقِطًا بِنَاؤُهَا، فَشُوِّهَتْ بِذَلِكَ. وَذَكَرَ سَيْفٌ أَنَّ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ لَمَّا وَلِيَ مِصْرَ بَعْدَ ذَلِكَ زَادَ فِي الْخَرَاجِ عَلَيْهِمْ رُءُوسًا مِنَ الرَّقِيقِ يُهْدُونَهَا إِلَى الْمُسْلِمِينَ فِي كُلِّ سَنَةٍ، وَيُعَوِّضُهُمُ الْمُسْلِمُونَ بِطَعَامٍ مُسَمًّى وَكُسْوَةٍ. وَأَقَرَّ ذَلِكَ عُثْمَانُ بْنُ عَفَّانَ وَوُلَاةُ الْأُمُورِ بَعْدَهُ، حَتَّى كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَأَمْضَاهُ أَيْضًا؛ نَظَرًا لَهُمْ، وَإِبْقَاءً لِعَهْدِهِمْ. قُلْتُ: وَإِنَّمَا سُمِّيَتْ دِيَارُ مِصْرَ بِالْفُسْطَاطِ نِسْبَةً إِلَى فُسْطَاطِ عَمْرِو بْنِ الْعَاصِ، وَذَلِكَ أَنَّهُ نَصَبَ خَيْمَتَهُ - وَهِيَ الْفُسْطَاطُ - مَوْضِعَ مِصْرَ الْيَوْمَ، وَبَنَى النَّاسُ حَوْلَهُ، وَتُرِكَتْ مِصْرُ الْقَدِيمَةُ مِنْ زَمَانِ عَمْرِو بْنِ الْعَاصِ وَإِلَى الْيَوْمِ، ثُمَّ رَفَعَ الْفُسْطَاطَ وَبَنَى مَوْضِعَهُ جَامِعًا وَهُوَ الْمَنْسُوبُ إِلَيْهِ الْيَوْمَ. غزو النوبة وَقَدْ غَزَا الْمُسْلِمُونَ بَعْدَ فَتْحِ مِصْرَ النُّوبَةَ  ؛ فَنَالَهُمْ جِرَاحَاتٌ كَثِيرَةٌ، وَأُصِيبَتْ أَعْيُنٌ كَثِيرَةٌ؛ لِجَوْدَةِ رَمْيِ النُّوبَةِ، فَسَمَّوْهُمْ جُنْدَ الْحِدَقِ. ثُمَّ فَتَحَهَا اللَّهُ بَعْدَ ذَلِكَ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَدِ اخْتُلِفَ فِي بِلَادِ مِصْرَ، فَقِيلَ: فُتِحَتْ صُلْحًا إِلَّا الْإِسْكَنْدَرِيَّةَ. وَهُوَ قَوْلُ يَزِيدَ بْنِ أَبِي حَبِيبٍ. وَقِيلَ: كُلُّهَا عَنْوَةٌ. وَهُوَ قَوْلُ ابْنِ عُمَرَ وَجَمَاعَةٍ. وَعَنْ عَمْرِو بْنِ الْعَاصِ أَنَّهُ خَطَبَ النَّاسَ فَقَالَ: مَا قَعَدْتُ مَقْعَدِي هَذَا وَلِأَحَدٍ مِنَ الْقِبْطِ عِنْدِي عَهْدٌ؛ إِنْ شِئْتُ قَتَلْتُ، وَإِنْ شِئْتُ بِعْتُ، وَإِنْ شِئْتُ خَمَّسْتُ، إِلَّا لِأَهْلِ أَنْطَابُلُسَ، فَإِنَّ لَهُمْ عَهْدًا نَفِي بِهِ.

     ✧ The Conquest of Egypt and Alexandria Muḥammad b. Isḥāq said: In the year twenty of the Emigration was the conquest of Egypt. Likewise al-Wāqidī said that Egypt and Alexandria were conquered in this year. Abū Maʿshar said: Egypt was conquered in the year twenty, and Alexandria in the year twenty-five. Sayf said: Egypt and Alexandria were conquered in the year sixteen, in Rabīʿ al-Awwal thereof. Abū al-Ḥasan Ibn al-Athīr in “al-Kāmil” preferred that, due to the story of ʿAmr b. al-ʿĀṣ sending provisions from Egypt in the Year of al-Ramādah; and he is excused in what he preferred. And Allah knows best. The Description of the Conquest of Egypt Compiled from the words of Ibn Isḥāq, Sayf, and others They said: When ʿUmar and the Muslims had completed the conquest of Syria, he sent ʿAmr b. al-ʿĀṣ to Egypt – and Sayf claimed that he sent him after the conquest of Jerusalem – and he reinforced him with al-Zubayr b. al-ʿAwwām, and in his company were Busr b. Arṭāh, Khārijah b. Ḥudhāfah, and ʿUmayr b. Wahb al-Jumaḥī. They met at the gate of Egypt, and Abū Maryam, the Catholicos of Egypt, met them, and with him was the bishop Abū Maryām, among the people of steadfastness, sent by al-Muqawqis, the ruler of Alexandria, to defend their lands. When they arrayed for battle, ʿAmr b. al-ʿĀṣ said: “Do not be hasty until we offer you an excuse. Let Abū Maryam and Abū Maryām, the two monks of this land, come forth to me.” They came forth to him, and ʿAmr b. al-ʿĀṣ said to them: “You are the two monks of this land, so listen: Allah sent Muḥammad ﷺ with the truth, and commanded him with it, and Muḥammad ﷺ commanded us with it, and he conveyed to us all that he was commanded. Then he passed on and left us upon the clear path. Among what he commanded us was to offer excuse to people. We call you to Islam. Whoever responds to us in it is like us. Whoever does not respond, we offer him the jizyah and grant him protection. He informed us that we shall conquer you, and he enjoined us concerning you, out of regard for the kinship between us and you. If you respond to us with that, you shall have a covenant joined to a covenant. Among what our commander enjoined upon us: Treat the Copts well, for the Messenger of Allah ﷺ enjoined us to treat the Copts well, because they have kinship and a covenant.” They said: “A distant kinship, the like of which none but prophets attain, well-known and noble: she was the daughter of our king, and she was from the people of Memphis, and sovereignty was among them. The people of Heliopolis gained the upper hand over them, killed them, stripped them of their kingdom, and they became strangers. Thus she came to Abraham ﷺ. Welcome to him and a worthy welcome. Grant us security until we return to you.” ʿAmr said: “One like me is not deceived, but I grant you two a delay of three days to consider and consult your people; otherwise I shall fight you.” They said: “Give us more.” He added a day for them. They said: “Give us more.” He added a day for them. They returned to al-Muqawqis, but Arṭabūn refused to answer them and ordered war against them, and he said to the people of Egypt: “As for us, we shall strive to defend you and not return to them; four days remain.” He advised them to fall upon the Muslims by night. The assembly among them said: “Do you fight a people who killed Kisrā and Caesar and overcame them in their lands?” But Arṭabūn insisted that they fall upon the Muslims by night, so they did, but they gained nothing; rather a group of them was killed, among them Arṭabūn. The Siege of Heliopolis The Muslims besieged Heliopolis of Egypt on the fourth day. Al-Zubayr climbed over them upon the wall of the city. When they perceived that, they went out to ʿAmr from the other gate and made peace with him. Al-Zubayr crossed through the city until he came out from the gate where ʿAmr was, and they carried out the peace. ʿAmr wrote for them a document of security: In the name of Allah, the Most Compassionate, the Most Merciful. This is what ʿAmr b. al-ʿĀṣ granted the people of Egypt of security for their persons, their religion, their properties, their churches, their crosses, their land and their sea. None of that shall be encroached upon or diminished, and the Nubians shall not dwell among them. The people of Egypt are obliged to pay the jizyah when they agree upon this truce, and when the inundation of their river reaches its height: fifty thousand thousand. They are liable for what their thieves commit. If any of them refuses to comply, the amount commensurate with them shall be lifted from the tribute, and our covenant is free from whoever refuses. If their river falls short of its height when it reaches it, it shall be lifted from them in proportion to that. Whoever enters into their truce, of the Romans and the Nubians, shall have the like of what they have and owe the like of what they owe. Whoever refuses and chooses to depart is secure until he reaches his place of safety or leaves our dominion. They owe what they owe in three installments: in each third the collection of a third of what they owe. Upon what is in this document: the covenant of Allah, the protection of His Messenger, the protection of the Caliph, the Commander of the Believers, and the protections of the believers. The Nubians who responded are obliged to assist with so many and so many heads, and so many and so many horses, on condition that they do not raid and do not obstruct outgoing or incoming trade. Witnessed by al-Zubayr and his two sons ʿAbd Allāh and Muḥammad. Written by Wardān, and he was present. All the people of Egypt entered into that and accepted the truce, and the cavalry assembled in Egypt, and they built al-Fusṭāṭ. Abū Maryam and Abū Maryām appeared and spoke to ʿAmr about the captives taken after the battle. ʿAmr refused to return them to them, and ordered the two of them to be driven away and expelled from before him. When that reached the Commander of the Believers ʿUmar b. al-Khaṭṭāb, he ordered that every captive taken during the five days in which they had been granted security be returned to them, and every captive taken from those who did not fight, and likewise from those who fought—his captives shall not be returned to him. It was also said that he ordered him to give those in their hands of the captives a choice between Islam and returning to their people: whoever chooses Islam, do not return him to them; whoever chooses them, return him to them and take the jizyah from him. As for what was scattered of their captives in the lands and reached the two Sanctuaries and elsewhere, he is unable to return them, and it is not fitting to make a truce with them over what is impossible to fulfill. ʿAmr did what the Commander of the Believers ordered: he gathered the captives, presented them, and gave them the choice. Some chose Islam, and some returned to their religion, and the truce was concluded between them. The Copts came to ʿAmr's gate, and it reached ʿAmr that they were saying: “How wretched the Arabs are! We have never seen the like of us subdued by them.” He feared that this would embolden them against him, so he ordered camels to be slaughtered and cooked, and he invited the commanders of the armies, who informed their men. They came to him and ate an Arab meal, dipping and sipping, clad in cloaks without weapons. Their greed increased. He ordered the Muslims to attend the next day in the clothes and shoes of the people of Egypt. They did so, and he gave permission to the people of Egypt. They saw something different from what they had seen the day before, and attendants served them with Egyptian dishes, and they ate the food of the people of Egypt. The Copts became suspicious. He also sent to the Muslims: “Arm yourselves for review tomorrow.” He came to the review and gave them permission, and he displayed them before the Copts, and said to them: “I knew your condition when you saw the frugality of the Arabs. I feared you would perish, so I wished to show you their condition in their own land, how it was, then their condition in your land, then their condition in war. You have seen their victory over you, for that is their way of life. They have become ravenous for your lands because of what they attained on the second day. I wanted you to know that what you saw on the third day does not abandon the way of the second day, nor return to the way of the first day.” They dispersed saying: “The Arabs have cast at you their mighty man.” That reached ʿUmar, and he said: “By Allah, his war is gentle; it has no violence and no onslaught like the onslaughts of wars by others.” The Conquest of Alexandria Then ʿAmr sent an army to Alexandria. Al-Muqawqis, the ruler of Alexandria, had before that been paying the tribute of his land and the land of Egypt to the king of the Romans. When ʿAmr b. al-ʿĀṣ besieged him, he gathered his bishops and the notables of his state and said to them: “These Arabs have defeated Kisrā and Caesar and removed them from their kingdom, and we have no strength against them. My opinion is that we pay the jizyah to them.” Then he sent to ʿAmr b. al-ʿĀṣ saying: “I used to pay the tribute to one more hateful to me than you: Persia and Rome.” Then he made peace with him on payment of the jizyah, and ʿAmr sent the news of the conquest and the fifths to ʿUmar b. al-Khaṭṭāb ؓ. Sayf mentioned that when ʿAmr b. al-ʿĀṣ met al-Muqawqis in battle, many of the Muslims fled from the advance. ʿAmr began to rebuke them and urge them to stand firm. A man from Yemen said to him: “We were not created from stones or iron.” ʿAmr said to him: “Be silent, for you are but a dog.” The man said: “Then you are the commander of dogs.” ʿAmr turned away from him and called out for the Companions of the Messenger of Allah ﷺ. When the Companions who were there gathered to him, ʿAmr said to them: “Advance! For through you Allah grants victory to the Muslims.” They charged the enemy, and Allah granted them victory, and they triumphed completely. It is mentioned that al-Muqawqis asked ʿAmr to grant him a truce first, but ʿAmr refused and said to him: “You know what we did to your greatest king Heraclius.” Al-Muqawqis said to his companions: “He speaks the truth; we are more deserving of submission.” Then he made peace on what has preceded. Others mentioned that ʿAmr and al-Zubayr marched to Heliopolis and besieged it, and that ʿAmr sent Abrahah b. al-Ṣabbāḥ to Pelusium and sent ʿAwf b. Mālik to Alexandria. Each of them said to the people of his city: “If you surrender, you shall have security.” They watched what would happen with the people of Heliopolis. When they made peace, the rest made peace. ʿAwf b. Mālik said to the people of Alexandria: “How beautiful is your city!” They said: “When Alexander built it, he said: ‘I shall build a city needy before Allah, rich before people.’ So its splendor remained.” Abrahah said to the people of Pelusium: “How ugly is your city!” They said: “When al-Faramā—the brother of Alexander—built it, he said: ‘I shall build a city rich before Allah, needy before people.’ Its buildings have never ceased to fall, and it was disfigured thereby.” Sayf mentioned that when ʿAbd Allāh b. Saʿd b. Abī Sarḥ governed Egypt after that, he increased the tribute upon them by heads of slaves which they would present to the Muslims every year, and the Muslims would compensate them with specified food and clothing. ʿUthmān b. ʿAffān and the governors after him approved that, until ʿUmar b. ʿAbd al-ʿAzīz, who also carried it out, out of consideration for them and preservation of their covenant. I say: The lands of Egypt were named al-Fusṭāṭ in reference to the fusṭāṭ of ʿAmr b. al-ʿĀṣ, because he pitched his tent—which is the fusṭāṭ—at the site of Cairo today, and the people built around it. Old Cairo has remained from the time of ʿAmr b. al-ʿĀṣ until today. Then he removed the fusṭāṭ and built in its place a congregational mosque, which is the one attributed to him today. The Campaign against Nubia The Muslims campaigned against Nubia after the conquest of Egypt. Many wounds befell them, and many eyes were hit, because of the excellence of the Nubians' archery. They called them the Army of the Pupils. Then Allah granted its conquest after that. To Allah belongs praise and grace. There is disagreement about the lands of Egypt. It was said: They were conquered by treaty except Alexandria. That is the statement of Yazīd b. Abī Ḥabīb. It was said: All of them were conquered by force. That is the statement of Ibn ʿUmar and a group. It is reported from ʿAmr b. al-ʿĀṣ that he addressed the people and said: “I have not sat in this seat of mine while any of the Copts has a covenant with me. If I wished, I could kill, or if I wished, I could sell, or if I wished, I could take the fifth, except for the people of Antābulus, for they have a covenant which we fulfill.”

127. Tarikh (al-Tabari) 1924No grade recorded

     زَوَالِ السَّنَةِ السَّيِّئَةِ الَّتِي كَانَتْ فِي نِيلِ مِصْرَ رُوِّينَا مِنْ طَرِيقِ ابْنِ لَهِيعَةَ، عَنْ قَيْسِ بْنِ الْحَجَّاجِ، عَمَّنْ حَدَّثَهُ قَالَ: لَمَّا افْتُتِحَتْ مِصْرُ أَتَى أَهْلُهَا عَمْرَو بْنَ الْعَاصِ - حِينَ دَخَلَ بُؤْنَةُ مِنْ أَشْهُرِ الْعَجَمِ - فَقَالُوا: أَيُّهَا الْأَمِيرُ، لِنِيلِنَا هَذَا سُنَّةٌ لَا يَجْرِي إِلَّا بِهَا. قَالَ: وَمَا ذَاكَ ؟ قَالُوا: إِذَا كَانَتِ اثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ هَذَا الشَّهْرِ، عَمَدْنَا إِلَى جَارِيَةٍ بِكْرٍ مِنْ أَبَوَيْهَا، فَأَرْضَيْنَا أَبَوَيْهَا، وَجَعَلْنَا عَلَيْهَا مِنَ الْحُلِيِّ وَالثِّيَابِ أَفْضَلَ مَا يَكُونُ، ثُمَّ أَلْقَيْنَاهَا فِي هَذَا النِّيلِ. فَقَالَ لَهُمْ عَمْرٌو: إِنَّ هَذَا مِمَّا لَا يَكُونُ فِي الْإِسْلَامِ، إِنَّ الْإِسْلَامَ يَهْدِمُ مَا قَبْلَهُ. قَالَ: فَأَقَامُوا بُؤْنَةَ وَأَبِيبَ وَمِسْرَى وَالنِّيلُ لَا يَجْرِي قَلِيلًا وَلَا كَثِيرًا، حَتَّى هَمُّوا بِالْجَلَاءِ، فَكَتَبَ عَمْرٌو إِلَى عُمَرَ بْنِ الْخَطَّابِ بِذَلِكَ، فَكَتَبَ إِلَيْهِ: إِنَّكَ قَدْ أَصَبْتَ بِالَّذِي فَعَلْتَ، وَإِنِّي قَدْ بَعَثْتُ إِلَيْكَ بِبِطَاقَةٍ دَاخِلَ كِتَابِي، فَأَلْقِهَا فِي النِّيلِ. فَلَمَّا قَدِمَ كِتَابُهُ أَخَذَ عَمْرٌو الْبِطَاقَةَ فَإِذَا فِيهَا: مِنْ عَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ إِلَى نِيلِ أَهْلِ مِصْرَ، أَمَّا بَعْدُ، فَإِنْ كُنْتَ إِنَّمَا تَجْرِي مِنْ قِبَلِكَ فَلَا تَجْرِ، وَإِنْ كَانَ اللَّهُ الْوَاحِدُ الْقَهَّارُ هُوَ الَّذِي يُجْرِيكَ، فَنَسْأَلُ اللَّهَ تَعَالَى أَنْ يُجْرِيَكَ. قَالَ: فَأَلْقَى الْبِطَاقَةَ فِي النِّيلِ فَأَصْبَحُوا يَوْمَ السَّبْتِ، وَقَدْ أَجْرَى اللَّهُ النِّيلَ سِتَّةَ عَشَرَ ذِرَاعًا فِي لَيْلَةٍ وَاحِدَةٍ، وَقَطَعَ اللَّهُ تِلْكَ السُّنَّةَ عَنْ أَهْلِ مِصْرَ إِلَى الْيَوْمِ.

     ✧ The cessation of the evil practice that was in the Nile of Egypt It has been narrated to us by way of Ibn Lahīʿah, from Qays b. al-Ḥajjāj, from someone who narrated to him, who said: When Egypt was conquered, its people came to ʿAmr b. al-ʿĀṣ — when Būnah of the non-Arab months began — and said: O governor, our Nile has a custom, and it does not flow except by it. He said: And what is that? They said: When twelve nights have passed of this month, we take a virgin girl from her parents, and we satisfy her parents, and we put on her the best of ornaments and garments, then we cast her into this Nile. ʿAmr said to them: This is among the things that do not exist in Islam. Indeed, Islam destroys what came before it. He said: So they remained through Būnah, Abīb, and Misrā, while the Nile did not flow, neither little nor much, until they considered emigrating. Then ʿAmr wrote to ʿUmar b. al-Khaṭṭāb about that, and he wrote back to him: You have done well in what you did. Indeed, I have sent you a note inside my letter, so cast it into the Nile. When his letter arrived, ʿAmr took the note, and in it was: From the servant of God, the Commander of the Faithful, to the Nile of the people of Egypt. Now then, if you flow only by your own will, then do not flow; but if it is God, the One, the Subduer, who makes you flow, then we ask God, exalted be He, to make you flow. He said: So he cast the note into the Nile, and they woke on Saturday, and God had made the Nile flow sixteen cubits in a single night, and God cut off that practice from the people of Egypt to this day.

128. Tarikh (al-Tabari) 1925No grade recorded

     فِي سنة عشرين زُلْزِلَتِ الْمَدِينَةُ. فعَنْ صَفِيَّةَ قَالَتْ: زُلْزِلَتِ الْمَدِينَةُ عَلَى عَهْدِ عُمَرَ   ؓ، فَقَالَ: أَيُّهَا النَّاسُ، مَا أَسْرَعَ مَا أَحْدَثْتُمْ، لَئِنْ عَادَتْ لَا أُسَاكِنُكُمْ فِيهَا.

     ✧ In the year twenty, al-Madinah was shaken by an earthquake. It is reported from Ṣafiyyah that she said: Al-Madinah was shaken by an earthquake during the caliphate of ʿUmar ؓ, and he said: “O people, how quickly you have introduced innovations! If it returns, I will not dwell among you in it.”

129. Tarikh (al-Tabari) 1926No grade recorded

     وَقْعَةِ نَهَاوَنْدَ سَنَةُ إِحْدَى وَعِشْرِينَ وَقِيلَ: كَانَتْ سَنَةَ ثَمَانِي عَشْرَةَ، وَقِيلَ سَنَةَ تِسْعَ عَشْرَةَ. هِيَ وَقْعَةٌ عَظِيمَةٌ جِدًّا لَهَا شَأْنٌ رَفِيعٌ وَنَبَأٌ عَجِيبٌ، وَكَانَ الْمُسْلِمُونَ يُسَمُّونَهَا فَتْحَ الْفُتُوحِ. قَالَ سَيْفٌ وَغَيْرُهُ: وَكَانَ الَّذِي هَاجَ هَذِهِ الْوَقْعَةَ أَنَّ الْمُسْلِمِينَ لَمَّا افْتَتَحُوا الْأَهْوَازَ، وَمَنَعُوا جَيْشَ الْعَلَاءِ مِنْ أَيْدِيهِمْ، وَاسْتَوْلَوْا عَلَى دَارِ الْمَلِكِ الْقَدِيمِ مِنْ إِصْطَخْرَ مَعَ مَا حَازُوا مِنْ دَارِ مَمْلَكَتِهِمْ حَدِيثًا، وَهِيَ الْمَدَائِنُ وَأَخَذُوا تِلْكَ الْمَدَائِنَ وَالْأَقَالِيمَ وَالْكُوَرَ وَالْبُلْدَانَ الْكَثِيرَةَ، فَحَمُوا عِنْدَ ذَلِكَ، وَاسْتَجَاشَهُمْ يَزْدَجِرْدُ الَّذِي تَقَهْقَرَ مِنْ بَلَدٍ إِلَى بَلَدٍ، حَتَّى صَارَ إِلَى أَصْبَهَانَ مُبْعَدًا طَرِيدًا، لَكِنَّهُ فِي أُسْرَةٍ مِنْ قَوْمِهِ وَأَهْلِهِ وَمَالِهِ، فَكَتَبَ إِلَى نَاحِيَةِ نَهَاوَنْدَ وَمَا وَالَاهَا مِنَ الْجِبَالِ وَالْبُلْدَانِ، فَتَجَمَّعُوا وَتَرَاسَلُوا حَتَّى كَمُلَ لَهُمْ مِنَ الْجُنُودِ مَا لَمْ يَجْتَمِعْ لَهُمْ قَبْلَ ذَلِكَ. فَبَعَثَ سَعْدٌ إِلَى عُمَرَ يُعْلِمُهُ بِذَلِكَ. وَثَارَ أَهْلُ الْكُوفَةِ عَلَى سَعْدٍ فِي غُبُونِ هَذَا الْحَالِ. فَشَكَوْهُ فِي كُلِّ شَيْءٍ حَتَّى قَالُوا: لَا يُحْسِنُ يُصَلِّي. وَكَانَ الَّذِي نَهَضَ بِهَذِهِ الشَّكْوَى رَجُلٌ يُقَالُ لَهُ: الْجَرَّاحُ بْنُ سِنَانٍ الْأَسَدِيُّ. فِي نَفَرٍ مَعَهُ، فَلَمَّا ذَهَبُوا إِلَى عُمَرَ فَشَكَوْهُ إِلَيْهِ. قَالَ لَهُمْ عُمَرُ: مِنَ الدَّلِيلِ عَلَى شَرِّكُمْ نُهُوضُكُمْ فِي هَذَا الْحَالِ عَلَيْهِ، وَهُوَ مُسْتَعِدٌّ لِقِتَالِ أَعْدَاءِ اللَّهِ، وَقَدْ أَجْمَعُوا لَكُمْ، وَمَعَ هَذَا لَا يَمْنَعُنِي أَنْ أَنْظُرَ فِي أَمْرِكُمْ. ثُمَّ بَعَثَ مُحَمَّدَ بْنَ مَسْلَمَةَ - وَكَانَ رَسُولَ الْعُمَّالِ - فَلَمَّا قَدِمَ مُحَمَّدُ بْنُ مَسْلَمَةَ الْكُوفَةَ طَافَ عَلَى الْقَبَائِلِ وَالْعَشَائِرِ وَالْمَسَاجِدِ بِالْكُوفَةِ، فَكُلٌّ يُثْنِي عَلَى سَعْدٍ خَيْرًا إِلَّا نَاحِيَةَ الْجَرَّاحِ بْنِ سِنَانَ، فَإِنَّهُمْ سَكَتُوا، فَلَمْ يَذُمُّوا وَلَمْ يَشْكُرُوا، حَتَّى انْتَهَى إِلَى بَنِي عَبْسٍ، فَقَامَ رَجُلٌ يُقَالُ لَهُ: أَبُو سَعْدَةَ أُسَامَةُ بْنُ قَتَادَةَ. فَقَالَ: أَمَّا إِذْ نَشَدْتَنَا، فَإِنَّ سَعْدًا لَا يَقْسِمُ بِالسَّوِيَّةِ، وَلَا يَعْدِلُ فِي الرَّعِيَّةِ، وَلَا يَغْزُو فِي السَّرِيَّةِ. فَدَعَا عَلَيْهِ سَعْدٌ، فَقَالَ: اللَّهُمَّ إِنْ كَانَ قَالَهَا كَذِبًا وَرِيَاءً وَسُمْعَةً، فَأَعْمِ بَصَرَهُ، وَأَكْثِرْ عِيَالَهُ، وَعَرِّضْهُ لِمُضِلَّاتِ الْفِتَنِ. فَعَمِيَ وَاجْتَمَعَ عِنْدَهُ عَشْرُ بَنَاتٍ، وَكَانَ يَسْمَعُ بِالْمَرْأَةِ فَلَا يَزَالُ حَتَّى يَأْتِيَهَا فَيَجُسَّهَا، فَإِذَا عُثِرَ عَلَيْهِ قَالَ: دَعْوَةُ سَعْدٍ الرَّجُلِ الْمُبَارَكِ. ثُمَّ دَعَا سَعْدٌ عَلَى الْجَرَّاحِ وَأَصْحَابِهِ، فَكُلٌّ أَصَابَتْهُ قَارِعَةٌ فِي جَسَدِهِ، وَمُصِيبَةٌ فِي مَالِهِ بَعْدَ ذَلِكَ. استنفار محمد بن مسلمة أهل الكوفة لغزو نهاوند وَاسْتَنْفَرَ مُحَمَّدُ بْنُ مَسْلَمَةَ أَهْلَ الْكُوفَةِ لِغَزْوِ أَهْلِ نَهَاوَنْدَ فِي غُبُونِ ذَلِكَ عَنْ أَمْرِ عُمَرَ بْنِ الْخَطَّابِ. ثُمَّ سَارَ سَعْدٌ وَمُحَمَّدُ بْنُ مَسْلَمَةَ وَالْجَرَّاحُ وَأَصْحَابُهُ حَتَّى جَاءُوا عُمَرَ، وَالْمَقْصُودُ أَنَّ أَهْلَ فَارِسَ اجْتَمَعُوا مِنْ كُلِّ فَجٍّ عَمِيقٍ بِأَرْضِ نَهَاوَنْدَ حَتَّى اجْتَمَعَ مِنْهُمْ مِائَةُ أَلْفٍ وَخَمْسُونَ أَلْفَ مُقَاتِلٍ، وَعَلَيْهِمُ الْفَيْرُزَانُ، وَيُقَالُ: بُنْدَارٌ. وَيُقَالُ: ذُو الْحَاجِبِ. وَتَذَامَرُوا فِيمَا بَيْنَهُمْ وَقَالُوا: إِنَّ مُحَمَّدًا الَّذِي جَاءَ الْعَرَبَ لَمْ يَتَعَرَّضْ لِبِلَادِنَا، وَلَا أَبُو بَكْرٍ الَّذِي قَامَ بَعْدَهُ تَعَرَّضُ لَنَا فِي دَارِ مُلْكِنَا، وَإِنَّ عُمَرَ بْنَ الْخَطَّابِ هَذَا لَمَّا طَالَ مُلْكُهُ انْتَهَكَ حُرْمَتَنَا وَأَخَذَ بِلَادَنَا، وَلَمْ يَكْفِهِ ذَلِكَ حَتَّى أَغْزَانَا فِي عُقْرِ دَارِنَا، وَأَخَذَ بَيْتَ الْمَمْلَكَةِ، وَلَيْسَ بِمُنْتَهٍ حَتَّى يُخْرِجَكُمْ مِنْ بِلَادِكُمْ. فَتَعَاهَدُوا وَتَعَاقَدُوا عَلَى أَنْ يَقْصِدُوا الْبَصْرَةَ وَالْكُوفَةَ ثُمَّ يَشْغَلُوا عُمَرَ عَنْ بِلَادِهِ، وَتَوَاثَقُوا مِنْ أَنْفُسِهِمْ وَكَتَبُوا بِذَلِكَ عَلَيْهِمْ كِتَابًا. فَلَمَّا كَتَبَ سَعْدٌ بِذَلِكَ إِلَى عُمَرَ - وَكَانَ عَزَلَ سَعْدًا فِي غُبُونِ ذَلِكَ - شَافَهَ سَعْدٌ عُمَرَ بِمَا تَمَالَئُوا عَلَيْهِ وَقَصَدُوا إِلَيْهِ، وَأَنَّهُ قَدِ اجْتَمَعَ مِنْهُمْ مِائَةٌ وَخَمْسُونَ أَلْفًا. وَجَاءَ كِتَابُ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عِتْبَانَ مِنَ الْكُوفَةِ إِلَى عُمَرَ مَعَ قَرِيبِ بْنِ ظَفَرٍ الْعَبْدِيِّ، بِأَنَّهُمْ قَدِ اجْتَمَعُوا، وَهُمْ مُتَحَرِّقُونَ مُتَذَامِرُونَ عَلَى الْإِسْلَامِ وَأَهْلِهِ، وَأَنَّ الْمَصْلَحَةَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ نَقْصِدَهُمْ فَنُعَالِجَهُمْ عَمَّا هَمُّوا بِهِ وَعَزَمُوا عَلَيْهِ مِنَ الْمَسِيرِ إِلَى بِلَادِنَا. فَقَالَ عُمَرُ لِحَامِلِ الْكِتَابِ: مَا اسْمُكَ ؟ قَالَ: قَرِيبٌ. قَالَ: ابْنُ مَنْ ؟ قَالَ: ابْنُ ظَفَرٍ. فَتَفَاءَلَ عُمَرُ بِذَلِكَ، وَقَالَ: ظَفَرٌ قَرِيبٌ. ثُمَّ أَمَرَ فَنُودِيَ: الصَّلَاةُ جَامِعَةٌ. فَاجْتَمَعَ النَّاسُ، وَكَانَ أَوَّلَ مَنْ دَخَلَ الْمَسْجِدَ لِذَلِكَ سَعْدُ بْنُ أَبِي وَقَّاصٍ، فَتَفَاءَلَ عُمَرُ أَيْضًا بِسَعْدٍ، فَصَعِدَ عُمَرُ الْمِنْبَرَ حَتَّى اجْتَمَعَ النَّاسُ فَقَالَ: إِنَّ هَذَا يَوْمٌ لَهُ مَا بَعْدَهُ مِنَ الْأَيَّامِ، أَلَا وَإِنِّي قَدْ هَمَمْتُ بِأَمْرٍ فَاسْمَعُوا وَأَجِيبُوا وَأَوْجِزُوا، وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ، إِنِّي قَدْ رَأَيْتُ أَنْ أَسِيرَ بِمَنْ قِبَلِي حَتَّى أَنْزِلَ مَنْزِلًا وَسَطًا بَيْنَ هَذَيْنَ الْمِصْرَيْنِ فَأَسْتَنْفِرَ النَّاسَ، ثُمَّ أَكُونَ لَهُمْ رِدْءًا حَتَّى يَفْتَحَ اللَّهُ عَلَيْهِمْ. فَقَامَ عُثْمَانُ وَعَلِيٌّ وَطَلْحَةُ وَالزُّبَيْرُ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ فِي رِجَالٍ مِنْ أَهْلِ الرَّأْيِ، فَتَكَلَّمَ كُلٌّ مِنْهُمْ بِانْفِرَادِهِ فَأَحْسَنَ وَأَجَادَ، وَاتَّفَقَ رَأْيُهُمْ عَلَى أَنْ لَا يَسِيرَ مِنَ الْمَدِينَةِ وَلَكِنْ يَبْعَثُ الْبُعُوثَ وَيَحْضُرُهُمْ بِرَأْيِهِ وَدُعَائِهِ. وَكَانَ مِنْ كَلَامِ عَلِيٍّ، ؓ، أَنْ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ هَذَا الْأَمْرَ لَمْ يَكُنْ نَصْرُهُ وَلَا خِذْلَانُهُ بِكَثْرَةٍ وَلَا قِلَّةٍ، هُوَ دِينُهُ الَّذِي أَظْهَرَ، وَجُنْدُهُ الَّذِي أَعَزَّ، وَأَمَدَّهُ بِالْمَلَائِكَةِ، حَتَّى بَلَغَ مَا بَلَغَ، فَنَحْنُ عَلَى مَوْعُودٍ مِنَ اللَّهِ، وَاللَّهُ مُنْجِزٌ وَعْدَهِ، وَنَاصِرٌ جُنْدَهُ، وَمَكَانُكَ مِنْهُمْ يَا أَمِيرَ الْمُؤْمِنِينَ مَكَانُ النِّظَامِ مِنَ الْخَرَزِ يَجْمَعُهُ وَيُمْسِكُهُ، فَإِذَا انْحَلَّ تَفَرَّقَ مَا فِيهِ وَذَهَبَ، ثُمَّ لَمْ يَجْتَمِعْ بِحَذَافِيرِهِ أَبَدًا، وَالْعَرَبُ الْيَوْمَ وَإِنْ كَانُوا قَلِيلًا فَهُمْ كَثِيرٌ عَزِيزٌ بِالْإِسْلَامِ، فَأَقِمْ مَكَانَكَ وَاكْتُبْ إِلَى أَهْلِ الْكُوفَةِ فَهُمْ أَعْلَامُ الْعَرَبِ وَرُؤَسَاؤُهُمْ، فَلْيَذْهَبْ مِنْهُمُ الثُّلُثَانِ وَيُقِيمُ الثُّلُثُ، وَاكْتُبْ إِلَى أَهْلِ الْبَصْرَةِ يَمُدُّونَهُمْ أَيْضًا. وَكَانَ عُثْمَانُ قَدْ أَشَارَ فِي كَلَامِهِ بِأَنْ يَمُدَّهُمْ فِي جُيُوشٍ مِنْ أَهْلِ الْيَمَنِ وَالشَّامِ. وَوَافَقَ عُمَرُ عَلَى الذَّهَابِ بِنَفْسِهِ إِلَى مَا بَيْنَ الْبَصْرَةِ وَالْكُوفَةِ. فَرَدَّ عَلِيٌّ عَلَى عُثْمَانَ فِي مُوَافَقَتِهِ عَلَى الذَّهَابِ إِلَى مَا بَيْنَ الْبَصْرَةِ وَالْكُوفَةِ، كَمَا تَقَدَّمَ، وَرَدَّ رَأْيَ عُثْمَانَ فِيمَا أَشَارَ بِهِ مِنِ اسْتِمْدَادِ أَهْلِ الشَّامِ خَوْفًا عَلَى بِلَادِهِمْ - إِذَا قَلَّ جُيُوشُهَا - مِنَ الرُّومِ، وَمِنْ أَهْلِ الْيَمَنِ خَوْفًا عَلَى بِلَادِهِمْ مِنَ الْحَبَشَةِ. فَأَعْجَبَ عُمَرَ قَوْلُ عَلِيٍّ وَسُرَّ بِهِ - وَكَانَ عُمَرُ إِذَا اسْتَشَارَ أَحَدًا لَا يُبْرِمُ أَمْرًا حَتَّى يُشَاوِرَ الْعَبَّاسَ - فَلَمَّا أَعْجَبَهُ كَلَامُ الصَّحَابَةِ فِي هَذَا الْمَقَامِ، عَرَضَهُ عَلَى الْعَبَّاسِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ خَفِّضْ عَلَيْكَ، فَإِنَّمَا اجْتَمَعَ هَؤُلَاءِ الْفُرْسُ لِنِقْمَةٍ. يَعْنِي: تَنْزِلُ عَلَيْهِمْ. تولية النعمان بن مقرن إمارة الجيش ثُمَّ قَالَ عُمَرُ: أَشِيرُوا عَلَيَّ بِمَنْ أُوَلِّيهِ أَمْرَ الْحَرْبِ، وَلْيَكُنْ عِرَاقِيًّا. فَقَالُوا: أَنْتَ أَبْصَرُ بِجُنْدِكَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: أَمَا وَاللَّهِ لَأُوَلِّيَنَّ رَجُلًا يَكُونُ أَوَّلَ الْأَسِنَّةِ إِذَا لَقِيَهَا غَدًا. قَالُوا: مَنْ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: النُّعْمَانُ بْنُ مُقَرِّنٍ. فَقَالُوا: هُوَ لَهَا. وَكَانَ النُّعْمَانُ قَدْ كَتَبَ إِلَى عُمَرَ وَهُوَ نَائِبٌ عَلَى كَسْكَرَ، وَسَأَلَهُ أَنْ يَعْزِلَهُ عَنْهَا وَيُوَلِّيَهُ قِتَالَ أَهْلِ نَهَاوَنْدَ، فَلِهَذَا أَجَابَهُ إِلَى ذَلِكَ وَعَيَّنَهُ لَهُ. ثُمَّ كَتَبَ عُمَرُ إِلَى حُذَيْفَةَ أَنْ يَسِيرَ مِنَ الْكُوفَةِ بِجُنُودٍ مِنْهَا، وَكَتَبَ إِلَى أَبِي مُوسَى أَنْ يَسِيرَ بِجُنُودِ الْبَصْرَةِ، وَكَتَبَ إِلَى النُّعْمَانِ - وَكَانَ بِالْبَصْرَةِ - أَنْ يَسِيرَ بِمَنْ هُنَاكَ مِنَ الْجُنُودِ إِلَى نَهَاوَنْدَ، وَإِذَا اجْتَمَعَ النَّاسُ فَكُلُّ أَمِيرٍ عَلَى جَيْشِهِ، وَالْأَمِيرُ عَلَى النَّاسِ كُلِّهِمْ النُّعْمَانُ بْنُ مُقَرِّنٍ، فَإِذَا قُتِلَ فَحُذَيْفَةُ بْنُ الْيَمَانِ، فَإِذَا قُتِلَ فَجَرِيرُ بْنُ عَبْدِ اللَّهِ، فَإِذَا قُتِلَ فَقَيْسُ بْنُ مَكْشُوحٍ، فَإِنْ قُتِلَ قَيْسٌ فَفُلَانٌ ثُمَّ فُلَانٌ. حَتَّى عَدَّ سَبْعَةً، أَحَدُهُمُ الْمُغِيرَةُ بْنُ شُعْبَةَ. وَقِيلَ: لَمْ يُسَمَّ فِيهِمْ. فَاللَّهُ أَعْلَمُ. وَصُورَةُ الْكِتَابِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ عُمَرَ أَمِيرِ الْمُؤْمِنِينَ، إِلَى النُّعْمَانِ بْنِ مُقَرِّنٍ، سَلَامٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلّ?ا هُوَ، أَمَّا بَعْدُ، فَإِنَّهُ قَدْ بَلَغَنِي أَنَّ جُمُوعًا مِنَ الْأَعَاجِمِ كَثِيرَةً قَدْ جَمَعُوا لَكُمْ بِمَدِينَةِ نَهَاوَنْدَ، فَإِذَا أَتَاكَ كِتَابِي هَذَا فَسِرْ بِأَمْرِ اللَّهِ وَبِعَوْنِ اللَّهِ وَبِنَصْرِ اللَّهِ، وَبِمَنْ مَعَكَ مِنَ الْمُسْلِمِينَ، وَلَا تُوطِئْهُمْ وَعْرًا فَتُؤْذِيَهُمْ، وَلَا تَمْنَعْهُمْ حَقَّهُمْ فَتُكَفِّرَهُمْ، وَلَا تُدْخِلْهُمْ غَيْضَةً، فَإِنَّ رَجُلًا مِنَ الْمُسْلِمِينَ أَحَبُّ إِلَيَّ مِنْ مِائَةِ أَلْفِ دِينَارٍ، وَالسَّلَامُ عَلَيْكَ، فَسِرْ فِي وَجْهِكَ ذَلِكَ حَتَّى تَأْتِيَ مَاهَ، فَإِنِّي قَدْ كَتَبْتُ إِلَى أَهْلِ الْكُوفَةِ أَنْ يُوَافُوكَ بِهَا، فَإِذَا اجْتَمَعَ إِلَيْكَ جُنُودُكَ فَسِرْ إِلَى الْفَيْرُزَانِ وَمَنْ يَجْتَمِعُ مَعَهُ مِنَ الْأَعَاجِمِ مِنْ أَهْلِ فَارِسَ وَغَيْرِهِمْ، وَاسْتَنْصِرُوا اللَّهَ، وَأَكْثِرُوا مِنْ: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ. وَكَتَبَ عُمَرُ إِلَى نَائِبِ الْكُوفَةِ - عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ - أَنْ يُعَيِّنَ جَيْشًا وَيَبْعَثَهُمْ إِلَى نَهَاوَنْدَ، وَلْيَكُنِ الْأَمِيرَ عَلَيْهِمْ حُذَيْفَةُ بْنُ الْيَمَانِ حَتَّى يَنْتَهِيَ إِلَى النُّعْمَانِ بْنِ مُقَرِّنٍ، فَإِنْ قُتِلَ النُّعْمَانُ فَحُذَيْفَةُ، فَإِنْ قُتِلَ فَنُعَيْمُ بْنُ مُقَرِّنٍ، وَوَلِّ السَّائِبَ بْنَ الْأَقْرَعِ قَسْمَ الْغَنَائِمِ. فَسَارَ حُذَيْفَةُ فِي جَيْشٍ كَثِيفٍ نَحْوَ النُّعْمَانِ بْنِ مُقَرِّنٍ لِيُوَافُوهُ بِمَاهَ، وَسَارَ مَعَ حُذَيْفَةَ خَلْقٌ كَثِيرٌ مِنْ أُمَرَاءِ الْعِرَاقِ، وَقَدْ أَرْصَدَ فِي كُلِّ كُورَةٍ مَا يَكْفِيهَا مِنَ الْمُقَاتِلَةِ، وَجَعَلَ الْحَرَسَ فِي كُلِّ نَاحِيَةٍ، وَاحْتَاطُوا احْتِيَاطًا عَظِيمًا، ثُمَّ انْتَهَوْا إِلَى النُّعْمَانِ بْنِ مُقَرِّنٍ حَيْثُ اتَّعَدُوا، فَدَفَعَ حُذَيْفَةُ بْنُ الْيَمَانِ إِلَى النُّعْمَانِ كِتَابَ عُمَرَ، وَفِيهِ الْأَمْرُ لَهُ بِمَا يَعْتَمِدُهُ فِي هَذِهِ الْوَقْعَةِ. فَكَمُلَ جَيْشُ الْمُسْلِمِينَ فِي ثَلَاثِينَ أَلْفًا مِنَ الْمُقَاتِلَةِ. فِيمَا رَوَاهُ سَيْفٌ، عَنِ الشَّعْبِيِّ، فِيهِمْ مِنْ سَادَاتِ الصَّحَابَةِ وَرُءُوسِ الْعَرَبِ خَلْقٌ كَثِيرٌ وَجَمٌّ غَفِيرٌ؛ مِنْهُمْ عَبْدُ اللَّهِ بْنُ عُمَرَ أَمِيرِ الْمُؤْمِنِينَ، وَجَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ، وَحُذَيْفَةُ بْنُ الْيَمَانِ، وَالْمُغِيرَةُ بْنُ شُعْبَةَ، وَعَمْرُو بْنُ مَعْدِيكَرِبَ الزُّبَيْدِيُّ، وَطُلَيْحَةُ بْنُ خُوَيْلِدٍ الْأَسَدِيُّ، وَقَيْسُ بْنُ مَكْشُوحٍ الْمُرَادِيُّ. فَسَارَ النَّاسُ نَحْوَ نَهَاوَنْدَ، وَبَعَثَ النُّعْمَانُ بْنُ مُقَرِّنٍ الْأَمِيرُ بَيْنَ يَدَيْهِ طَلِيعَةً ثَلَاثَةً؛ وَهُمْ: طُلَيْحَةُ، وَعَمْرُو بْنُ مَعْدِيكَرِبَ الزُّبَيْدِيُّ، وَعَمْرُو بْنُ أَبِي سَلْمَى، وَيُقَالُ لَهُ: عَمْرُو بْنُ ثُبَيٍّ أَيْضًا، لِيَكْشِفُوا لَهُ خَبَرَ الْقَوْمِ وَمَا هُمْ عَلَيْهِ. فَسَارَتِ الطَّلِيعَةُ يَوْمًا وَلَيْلَةً فَرَجَعَ عَمْرُو بْنُ ثُبَيٍّ، فَقِيلَ لَهُ: مَا رَجَعَكَ ؟ فَقَالَ: كُنْتُ فِي أَرْضِ الْعَجَمِ، وَقَتَلَتْ أَرْضٌ جَاهِلَهَا، وَقَتَلَ أَرْضًا عَالِمُهَا. ثُمَّ رَجَعَ بَعْدَهُ عَمْرُو بْنُ مَعْدِيكَرِبَ، وَقَالَ: لَمْ نَرَ أَحَدًا، وَخِفْتُ أَنْ يُؤْخَذَ عَلَيْنَا بِالطَّرِيقِ. وَنَفَذَ طُلَيْحَةُ وَلَمْ يَحْفِلْ بِرُجُوعِهِمَا، فَسَارَ بَعْدَ ذَلِكَ نَحْوًا مِنْ بِضْعَةَ عَشَرَ فَرْسَخًا حَتَّى انْتَهَى إِلَى نَهَاوَنْدَ وَبَيْنَ مَوْضِعِ الْمُسْلِمِينَ الَّذِي هُمْ بِهِ وَنَهَاوَنْدَ بِضْعَةٌ وَعِشْرُونَ فَرْسَخًا. فَقَالَ النَّاسُ: ارْتَدَّ طُلَيْحَةُ الثَّانِيَةَ. فَعَلِمَ كَلَامَ الْقَوْمِ وَرَجَعَ. فَلَمَّا رَأَوْهُ كَبَّرُوا. فَقَالَ: مَا شَأْنُكُمْ ؟ فَأَعْلَمُوهُ بِالَّذِي خَافُوا عَلَيْهِ. فَقَالَ: وَاللَّهِ لَوْ لَمْ يَكُنْ دِينٌ إِلَّا الْعَرَبِيُّ مَا كُنْتُ لِأُجْزِرَ الْعُجْمَ الطَّمَاطِمَ هَذِهِ الْعَرَبَ الْعَارِبَةَ. وَدَخَلَ فِي الْعَجَمِ وَعَلِمَ مِنْ أَخْبَارِهِمْ مَا أَحَبَّ، ثُمَّ رَجَعَ إِلَى النُّعْمَانِ فَأَخْبَرَهُ بِذَلِكَ، وَأَنَّهُ لَيْسَ بَيْنَهُ وَبَيْنَ نَهَاوَنْدَ شَيْءٌ يَكْرَهُهُ. فَسَارَ النُّعْمَانُ عَلَى تَعْبِئَتِهِ وَعَلَى الْمُقَدِّمَةِ نُعَيْمُ بْنُ مُقَرِّنٍ، وَعَلَى الْمُجَنَّبَتَيْنِ حُذَيْفَةُ وَسُوَيْدُ بْنُ مُقَرِّنٍ، وَعَلَى الْمُجَرَّدَةِ الْقَعْقَاعُ بْنُ عَمْرٍو، وَعَلَى السَّاقَةِ مُجَاشِعُ بْنُ مَسْعُودٍ، حَتَّى انْتَهَوْا إِلَى الْفُرْسِ وَعَلَيْهِمُ الْفَيْرُزَانُ، وَمَعَهُ مِنَ الْجَيْشِ كُلُّ مَنْ غَابَ عَنِ الْقَادِسِيَّةِ فِي تِلْكَ الْأَيَّامِ الْمُتَقَدِّمَةِ، وَهُوَ فِي مِائَةٍ وَخَمْسِينَ أَلْفًا. فَلَمَّا تَرَاءَا الْجَمْعَانِ كَبَّرَ النُّعْمَانُ وَكَبَّرَ الْمُسْلِمُونَ ثَلَاثَ تَكْبِيرَاتٍ، فَزُلْزِلَتِ الْأَعَاجِمُ وَرُعِبُوا مِنْ ذَلِكَ رُعْبًا شَدِيدًا، ثُمَّ أَمَرَ النُّعْمَانُ بِحَطِّ الْأَثْقَالِ وَهُوَ وَاقِفٌ، فَحَطَّ النَّاسُ أَثْقَالَهُمْ، وَتَرَكُوا رِحَالَهُمْ، وَضَرَبُوا خِيَامَهُمْ وَقُبَابَهُمْ، وَضُرِبَتْ خَيْمَةٌ لِلنُّعْمَانِ عَظِيمَةٌ، وَكَانَ الَّذِينَ ضَرَبُوا أَرْبَعَةَ عَشَرَ مِنْ أَشْرَافِ الْجَيْشِ؛ وَهُمْ حُذَيْفَةُ بْنُ الْيَمَانِ، وَعُتْبَةُ بْنُ عَمْرٍو، وَالْمُغِيرَةُ بْنُ شُعْبَةَ، وَبَشِيرُ بْنُ الْخَصَاصِيَةِ، وَحَنْظَلَةُ الْكَاتِبُ، وَابْنُ الْهَوْبَرِ، وَرِبْعِيُّ بْنُ عَامِرٍ، وَعَامِرُ بْنُ مَطَرٍ، وَجَرِيرُ بْنُ عَبْدِ اللَّهِ الْحِمْيَرِيُّ، وَجَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ، وَالْأَقْرَعُ بْنُ عَبْدِ اللَّهِ الْحِمْيَرِيُّ، وَالْأَشْعَثُ بْنُ قَيْسٍ الْكِنْدِيُّ، وَسَعِيدُ بْنُ قَيْسٍ الْهَمْدَانِيُّ، وَوَائِلُ بْنُ حُجْرٍ، فَلَمْ يُرَ بِالْعِرَاقِ خَيْمَةٌ عَظِيمَةٌ أَعْظَمَ مِنْ بِنَاءِ هَذِهِ الْخَيْمَةِ. وَحِينَ حَطُّوا الْأَثْقَالَ أَمَرَ النُّعْمَانُ بِالْقِتَالِ، وَكَانَ يَوْمَ الْأَرْبِعَاءَ، فَاقْتَتَلُوا ذَلِكَ الْيَوْمَ وَالَّذِي بَعْدَهُ وَالْحَرْبُ سِجَالٌ، فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ انْحَجَزُوا فِي حِصْنِهِمْ، وَحَاصَرَهُمُ الْمُسْلِمُونَ فَأَقَامُوا عَلَيْهِمْ مَا شَاءَ اللَّهُ، وَالْأَعَاجِمُ يَخْرُجُونَ إِذَا أَرَادُوا وَيَرْجِعُونَ إِلَى حُصُونِهِمْ إِذَا أَرَادُوا. بعث المغيرة بن شعبة إلى أمير الفرس وَقَدْ بَعَثَ أَمِيرُ الْفُرْسِ يَطْلُبُ رَجُلًا مِنَ الْمُسْلِمِينَ لِيُكَلِّمَهُ، فَذَهَبَ إِلَيْهِ الْمُغِيرَةُ بْنُ شُعْبَةَ، فَذَكَرَ مِنْ عَظَمَةِ مَا رَآهُ عَلَيْهِ مِنْ لُبْسِهِ وَمَجْلِسِهِ، وَفِيمَا خَاطَبَهُ بِهِ مِنَ الْكَلَامِ فِي احْتِقَارِ الْعَرَبِ وَاسْتِهَانَتِهِ بِهِمْ، وَأَنَّهُمْ كَانُوا أَطْوَلَ النَّاسِ جُوعًا، وَأَقَلَّهُمْ دَارًا وَقَدْرًا، وَقَالَ: مَا يَمْنَعُ هَؤُلَاءِ الْأَسَاوِرَةِ حَوْلِي أَنْ يَنْتَظِمُوكُمْ بِالنُّشَّابِ إِلَّا تَنَجُّسًا مِنْ جِيَفِكُمْ، فَإِنْ تَذْهَبُوا نُخَلِّ عَنْكُمْ، وَإِنْ تَأْبَوْا نُزِرْكُمْ مُصَارِعَكُمْ. قَالَ: فَتَشَهَّدْتُ وَحَمِدْتُ اللَّهَ، وَقُلْتُ: لَقَدْ كُنَّا أَسْوَأَ حَالًا مِمَّا ذَكَرْتَ، حَتَّى بَعَثَ اللَّهُ رَسُولَهُ فَوَعَدَنَا النَّصْرَ فِي الدُّنْيَا، وَالْجَنَّةَ فِي الْآخِرَةِ، وَمَا زِلْنَا نَتَعَرَّفُ مِنْ رَبِّنَا النَّصْرَ مُنْذُ بَعَثَ اللَّهُ رَسُولَهُ إِلَيْنَا، وَقَدْ جِئْنَاكُمْ فِي بِلَادِكُمْ، وَإِنَّا لَنْ نَرْجِعَ إِلَى ذَلِكَ الشَّقَاءِ أَبَدًا حَتَّى نَغْلِبَكُمْ عَلَى بِلَادِكُمْ وَمَا فِي أَيْدِيكُمْ، أَوْ نُقْتَلَ بِأَرْضِكُمْ. فَقَالَ: أَمَا وَاللَّهِ، إِنَّ الْأَعْوَرَ لَقَدْ صَدَقَكُمْ مَا فِي نَفْسِهِ. فَلَمَّا طَالَ عَلَى الْمُسْلِمِينَ هَذَا الْحَالُ وَاسْتَمَرَّ، جَمَعَ النُّعْمَانُ بْنُ مُقَرِّنٍ أَهْلَ الرَّأْيِ مِنَ الْجَيْشِ، وَاشْتَوَرُوا فِي ذَلِكَ، وَكَيْفَ يَكُونُ مِنْ أَمْرِهِمْ حَتَّى يَتَوَاجَهُوا هُمْ وَالْمُشْرِكُونَ فِي صَعِيدٍ وَاحِدٍ. فَتَكَلَّمَ عَمْرُو بْنُ أَبِي سُلْمَى أَوَّلًا - وَهُوَ أَسُنُّ مَنْ كَانَ هُنَاكَ - فَقَالَ: إِنَّ بَقَاءَهُمْ عَلَى مَا هُمْ عَلَيْهِ أَضَرُّ عَلَيْهِمْ مِنَ الَّذِي يَطْلُبُهُ مِنْهُمْ وَأَبْقَى عَلَى الْمُسْلِمِينَ. فَرَدَّ الْجَمِيعُ عَلَيْهِ وَقَالُوا: إِنَّا لَعَلَى يَقِينٍ مِنْ إِظْهَارِ دِينِنَا، وَإِنْجَازِ مَوْعُودِ اللَّهِ لَنَا. وَتَكَلَّمَ عَمْرُو بْنُ مَعْدِيكَرِبَ فَقَالَ: نَاهِدْهُمْ وَكَاثِرْهُمْ وَلَا تَخَفْهُمْ. فَرَدُّوا جَمِيعًا عَلَيْهِ وَقَالُوا: إِنَّمَا يُنَاطِحُ بِنَا الْجُدْرَانَ، وَالْجُدْرَانُ أَعْوَانٌ لَهُمْ عَلَيْنَا. وَتَكَلَّمَ طُلَيْحَةُ الْأَسَدِيُّ فَقَالَ: إِنَّهُمَا لَمْ يُصِيبَا، وَإِنِّي أَرَى أَنْ تَبْعَثَ سَرِيَّةً فَتَحْدِقَ بِهِمْ وَيُنَاوِشُوهُمْ بِالْقِتَالِ وَيُحْمِشُوهُمْ، فَإِذَا بَرَزُوا إِلَيْهِمْ فَلْيَفِرُّوا إِلَيْنَا هِرَابًا بَيْنَ أَيْدِيهِمْ، فَإِذَا اسْتَطْرَدُوا وَرَاءَهُمْ وَانْتَهَوْا إِلَيْنَا، عَزَمْنَا أَيْضًا عَلَى الْفِرَارِ كُلُّنَا، فَإِنَّهُمْ حِينَئِذٍ لَا يَشُكُّونَ فِي الْهَزِيمَةِ فَيَخْرُجُونَ مِنْ حُصُونِهِمْ عَنْ بَكْرَةِ أَبِيهِمْ، فَإِذَا تَكَامَلَ خُرُوجُهُمْ رَجَعْنَا إِلَيْهِمْ فَجَالَدْنَاهُمْ حَتَّى يَقْضِيَ اللَّهُ بَيْنَنَا. فَاسْتَجَادَ النَّاسُ هَذَا الرَّأْيَ. وَأَمَّرَ النُّعْمَانُ عَلَى الْمُجَرَّدَةِ الْقَعْقَاعَ بْنَ عَمْرٍو، وَأَمَرَهُمْ أَنْ يَذْهَبُوا إِلَى الْبَلَدِ فَيُحَاصِرُوهُمْ وَحْدَهُمْ وَيَهْرُبُوا بَيْنَ أَيْدِيهِمْ إِذَا بَرَزُوا إِلَيْهِمْ. فَفَعَلَ الْقَعْقَاعُ ذَلِكَ، فَلَمَّا بَرَزُوا مِنْ حُصُونِهِمْ نَكَصَ الْقَعْقَاعُ بِمَنْ مَعَهُ، ثُمَّ نَكَصَ، ثُمَّ نَكَصَ، فَاغْتَنَمَهَا الْأَعَاجِمُ، فَفَعَلُوا مَا ظَنَّ طُلَيْحَةُ، وَقَالُوا: هِيَ هِيَ. فَخَرَجُوا بِأَجْمَعِهِمْ وَلَمْ يَبْقَ بِالْبَلَدِ مِنَ الْمُقَاتِلَةِ إِلَّا مَنْ يَحْفَظُ لَهُمُ الْأَبْوَابَ، حَتَّى انْتَهَوْا إِلَى الْجَيْشِ، وَالنُّعْمَانُ بْنُ مُقَرِّنٍ عَلَى تَعْبِئَتِهِ، وَذَلِكَ فِي صَدْرِ نَهَارِ جُمُعَةٍ، فَعَزَمَ النَّاسُ عَلَى مُصَادَمَتِهِمْ، فَنَهَاهُمُ النُّعْمَانُ وَأَمَرَهُمْ أَنْ لَا يُقَاتِلُوا حَتَّى تَزُولَ الشَّمْسُ، وَتَهُبَّ الْأَرْوَاحُ، وَيَنْزِلَ النَّصْرُ، كَمَا كَانَ رَسُولُ اللَّهِ، ﷺ، يَفْعَلُ. وَأَلَحَّ النَّاسُ عَلَى النُّعْمَانِ فِي الْحَمْلَةِ، فَلَمْ يَفْعَلْ - وَكَانَ رَجُلًا ثَابِتًا - فَلَمَّا كَانَ الزَّوَالُ، صَلَّى بِالْمُسْلِمِينَ، ثُمَّ رَكِبَ بِرْذَوْنًا لَهُ أَحَوَى قَرِيبًا مِنَ الْأَرْضِ، فَجَعَلَ يَقِفُ عَلَى كُلِّ رَايَةٍ وَيَحُثُّهُمْ عَلَى الصَّبْرِ وَيَأْمُرُهُمْ بِالثَّبَاتِ، وَيُقَدِّمُ إِلَى الْمُسْلِمِينَ أَنَّهُ يُكَبِّرُ الْأُولَى فَيَتَأَهَّبُ النَّاسُ لِلْحَمْلَةِ، وَيُكَبِّرُ الثَّانِيَةَ فَلَا يَبْقَى لِأَحَدٍ أُهْبَةٌ، ثُمَّ الثَّالِثَةَ وَمَعَهَا الْحَمْلَةُ الصَّادِقَةُ. ثُمَّ قَالَ: اللَّهُمَّ أَعْزِزْ دِينَكَ، وَانْصُرْ عِبَادَكَ، وَاجْعَلِ النُّعْمَانَ أَوَّلَ شَهِيدٍ الْيَوْمَ عَلَى إِعْزَازِ دِينِكَ وَنَصْرِ عِبَادِكَ. وَقِيلَ: بَلْ قَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُقِرَّ عَيْنِي الْيَوْمَ بِفَتْحٍ يَكُونُ فِيهِ عِزُّ الْإِسْلَامِ وَاقْبِضْنِي شَهِيدًا. فَبَكَى النَّاسُ. ثُمَّ رَجَعَ إِلَى مَوْقِفِهِ، وَتَعَبَّتِ الْفُرْسُ تَعْبِئَةً عَظِيمَةً، وَاصْطَفُّوا صُفُوفًا هَائِلَةً، فِي عَدَدٍ وَعُدَدٍ لَمْ يُرَ مِثْلُهُ، وَقَدْ تَغَلْغَلَ كَثِيرٌ مِنْهُمْ بَعْضُهُمْ فِي بَعْضٍ، وَأَلْقَوْا حَسَكَ الْحَدِيدِ وَرَاءَ ظُهُورِهِمْ حَتَّى لَا يُمْكِنَهُمُ الْهَرَبُ وَلَا الْفِرَارُ وَلَا التَّحَيُّزُ. استشهاد النعمان بن مقرن ثُمَّ إِنَّ النُّعْمَانَ بْنَ مُقَرِّنٍ، ؓ، كَبَّرَ الْأُولَى وَهَزَّ الرَّايَةَ فَتَأَهَّبَ النَّاسُ لِلْحَمْلَةِ، ثُمَّ كَبَّرَ الثَّانِيَةَ وَهَزَّ الرَّايَةَ فَتَأَهَّبُوا أَيْضًا، ثُمَّ كَبَّرَ الثَّالِثَةَ وَحَمَلَ وَحَمَلَ النَّاسُ عَلَى الْمُشْرِكِينَ، وَجَعَلَتْ رَايَةُ النُّعْمَانِ تَنْقَضُّ نَحْوَ الْفُرْسِ كَانْقِضَاضِ الْعُقَابِ عَلَى الْفَرِيسَةِ حَتَّى تُصَافَحُوا بِالسُّيُوفِ، فَاقْتَتَلُوا قِتَالًا لَمْ يُعْهَدْ مِثْلُهُ فِي مَوْقِفٍ مِنَ الْمَوَاقِفِ الْمُتَقَدِّمَةِ، وَلَا سَمِعَ السَّامِعُونَ بِوَقْعَةٍ مِثْلِهَا، قُتِلَ مِنَ الْمُشْرِكِينَ مَا بَيْنَ الزَّوَالِ إِلَى الظَّلَامِ مِنَ الْقَتْلَى مَا طَبَّقَ وَجْهَ الْأَرْضِ دَمًا، بِحَيْثُ إِنَّ الدَّوَابَّ كَانَتْ تَطْبَعُ فِيهِ، حَتَّى قِيلَ: إِنَّ الْأَمِيرَ النُّعْمَانَ بْنَ مُقَرِّنٍ زَلَقَ بِهِ حِصَانُهُ فِي ذَلِكَ الدَّمِ، فَوَقَعَ وَجَاءَهُ سَهْمٌ فِي خَاصِرَتِهِ فَقَتَلَهُ، وَلَمْ يَشْعُرْ بِهِ أَحَدٌ سِوَى أَخِيهِ سُوَيْدٍ، وَقِيلَ: نُعَيْمٍ. وَقِيلَ: غَطَّاهُ بِثَوْبِهِ، وَأَخْفَى مَوْتَهُ، وَدَفَعَ الرَّايَةَ إِلَى حُذَيْفَةَ بْنِ الْيَمَانِ. فَأَقَامَ حُذَيْفَةُ أَخَاهُ نُعَيْمًا مَكَانَهُ، وَأَمَرَ بِكَتْمِ مَوْتِهِ حَتَّى يَنْفَصِلَ الْحَالُ، لِئَلَّا يَنْهَزِمَ النَّاسُ. فَلَمَّا أَظْلَمَ اللَّيْلُ انْهَزَمَ الْمُشْرِكُونَ مُدْبِرِينَ وَتَبِعَهُمُ الْمُسْلِمُونَ - وَكَانَ الْكُفَّارُ قَدْ قَرَنُوا مِنْهُمْ ثَلَاثِينَ أَلْفًا بِالسَّلَاسِلِ وَحَفَرُوا حَوْلَهُمْ خَنْدَقًا، فَلَمَّا انْهَزَمُوا وَقَعُوا فِي الْخَنْدَقِ وَفِي تِلْكَ الْأَوْدِيَةِ نَحْوَ مِائَةِ أَلْفٍ - وَجَعَلُوا يَتَسَاقَطُونَ فِي أَوْدِيَةِ بِلَادِهِمْ، فَهَلَكَ مِنْهُمْ بَشَرٌ كَثِيرٌ نَحْوَ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ، سِوَى مَنْ قُتِلَ فِي الْمَعْرَكَةِ، وَلَمْ يُفْلِتْ مِنْهُمْ إِلَّا الشَّرِيدُ. وَكَانَ الْفَيْرُزَانُ أَمِيرُهُمْ قَدْ صُرِعَ فِي الْمَعْرَكَةِ فَانْفَلَتَ وَانْهَزَمَ، وَاتَّبَعَهُ نُعَيْمُ بْنُ مُقَرِّنٍ، وَقَدَّمَ الْقَعْقَاعَ بَيْنَ يَدَيْهِ، وَقَصَدَ الْفَيْرُزَانُ هَمَذَانَ، فَلَحِقَهُ الْقَعْقَاعُ وَأَدْرَكَهُ عِنْدَ ثَنِيَّةِ هَمَذَانَ، وَقَدْ أَقْبَلُ مِنْهَا بِغَالٌ كَثِيرٌ وَحُمُرٌ تَحْمِلُ عَسَلًا، فَلَمْ يَسْتَطِعِ الْفَيْرُزَانُ صُعُودَهَا مِنْهُمْ، وَذَلِكَ لِحِينِهِ فَتَرَجَّلَ وَتَوَقَّلَ فِي الْجَبَلِ فَأَتْبَعَهُ الْقَعْقَاعُ حَتَّى قَتَلَهُ. وَقَالَ الْمُسْلِمُونَ يَوْمَئِذٍ: إِنَّ لِلَّهِ جُنُودًا مِنْ عَسَلٍ. ثُمَّ غَنِمُوا ذَلِكَ الْعَسَلَ وَمَا خَالَطَهُ مِنَ الْأَحْمَالِ. وَسُمِّيَتْ تِلْكَ الثَّنِيَّةُ ثَنِيَّةَ الْعَسَلِ. فَتْحِ هَمَذَانَ وَالْمَاهَيْنِ  وَغَيْرِهِمَا وَقَالَ رَبِيعَةُ بْنُ عُثْمَانَ: كَانَ فَتْحُ هَمَذَانَ فِي جُمَادَى الْأُولَى عَلَى رَأْسِ سِتَّةِ أَشْهُرٍ مِنْ مَقْتَلِ عُمَرَ، وَجُيُوشُهُ عَلَيْهَا. ثُمَّ لَحِقَ الْقَعْقَاعُ بَقِيَّةَ الْمُنْهَزِمِينَ مِنْهُمْ إِلَى هَمَذَانَ، وَحَاصَرَهَا وَحَوَى مَا حَوْلَهَا، فَنَزَلَ إِلَيْهِ صَاحِبُهَا - وَهُوَ خُسْرَوْ شُنُومُ - فَصَالَحَهُ عَلَيْهَا. ثُمَّ رَجَعَ الْقَعْقَاعُ إِلَى حُذَيْفَةَ وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ وَقَدْ دَخَلُوا بَعْدَ الْوَقْعَةِ نَهَاوَنْدَ عَنْوَةً، وَقَدْ جَمَعُوا الْأَسْلَابَ وَالْمَغَانِمَ إِلَى صَاحِبِ الْأَقْبَاضِ وَهُوَ السَّائِبُ بْنُ الْأَقْرَعِ. وَلَمَّا سَمِعَ أَهْلُ مَاهَ بِخَبَرِ أَهْلِ هَمَذَانَ، بَعَثُوا إِلَى حُذَيْفَةَ وَأَخَذُوا لَهُمْ مِنْهُ الْأَمَانَ. وَجَاءَ رَجُلٌ يُقَالُ لَهُ: الْهِرْبَذُ - وَهُوَ صَاحِبُ نَارِهِمْ - فَسَأَلَ مِنْ حُذَيْفَةَ الْأَمَانَ وَيَدْفَعُ إِلَيْهِمْ وَدِيعَةً عِنْدَهُ لِكِسْرَى ادَّخَرَهَا لِنَوَائِبِ الزَّمَانِ، فَأَمَّنَهُ حُذَيْفَةُ، وَجَاءَ ذَلِكَ الرَّجُلُ بِسَفَطَيْنِ مَمْلُوءَتَيْنِ جَوْهَرًا ثَمِينًا لَا يُقَوَّمُ، غَيْرَ أَنَّ الْمُسْلِمِينَ لَمْ يَعْبَئُوا بِهِ، وَاتَّفَقَ رَأْيُهُمْ عَلَى بَعْثِهِ لِعُمَرَ خَاصَّةً، وَأَرْسَلُوهُ صُحْبَةَ الْأَخْمَاسِ وَالسَّبْيِ، صُحْبَةَ السَّائِبِ بْنِ الْأَقْرَعِ، وَأَرْسَلَ قَبْلَهُ بِالْفَتْحِ مَعَ طَرِيفِ بْنِ سَهْمٍ، ثُمَّ قَسَمَ حُذَيْفَةُ بَقِيَّةَ الْغَنِيمَةِ فِي الْغَانِمِينَ، وَرَضَخَ وَنَفَلَ لِذَوِي النَّجَدَاتِ، وَقَسَمَ لِمَنْ كَانَ قَدْ أَرْصَدَ مِنَ الْجُيُوشِ لِحِفْظِ ظُهُورِ الْمُسْلِمِينَ مِنْ وَرَائِهِمْ، وَمَنْ كَانَ رِدْءًا لَهُمْ، وَمَنْسُوبًا إِلَيْهِمْ. وَأَمَّا أَمِيرُ الْمُؤْمِنِينَ فَإِنَّهُ كَانَ يَدْعُو اللَّهَ لَيْلًا وَنَهَارًا لَهُمْ، دُعَاءَ الْحَوَامِلِ الْمُقْرِبَاتِ، وَابْتِهَالَ ذَوِي الضَّرُورَاتِ، وَقَدِ اسْتَبْطَأَ الْخَبَرَ عَنْهُمْ، فَبَيْنَا رَجُلٌ مِنَ الْمُسْلِمِينَ ظَاهِرَ الْمَدِينَةِ إِذَا هُوَ بِرَاكِبٍ، فَسَأَلَهُ مِنْ أَيْنَ أَقْبَلَ ؟ فَقَالَ: مِنْ نَهَاوَنْدَ. فَقَالَ: مَا فَعَلَ النَّاسُ ؟ قَالَ: فَتَحَ اللَّهُ عَلَيْهِمْ وَقُتِلَ الْأَمِيرُ، وَغَنِمَ الْمُسْلِمُونَ غَنِيمَةً عَظِيمَةً، أَصَابَ الْفَارِسُ سِتَّةَ آلَافٍ، وَالرَّاجِلُ أَلْفَانِ. ثُمَّ فَاتَهُ وَقَدِمَ ذَلِكَ الرَّجُلِ الْمَدِينَةَ، فَأَخْبَرَهُ النَّاسُ وَشَاعَ الْخَبَرُ حَتَّى بَلَغَ أَمِيرَ الْمُؤْمِنِينَ فَطَلَبَهُ فَسَأَلَهُ عَمَّنْ أَخْبَرَهُ، فَقَالَ: رَاكِبٌ. فَقَالَ: إِنَّهُ لَمْ يَجِئْنِي، وَإِنَّمَا هُوَ رَجُلٌ مِنَ الْجِنِّ، وَهُوَ بَرِيدُهُمْ، وَاسْمُهُ عُثَيْمٌ. ثُمَّ قَدِمَ طَرِيفٌ بِالْفَتْحِ بَعْدَ ذَلِكَ بِأَيَّامٍ، وَلَيْسَ مَعَهُ سِوَى الْفَتْحِ، فَسَأَلَهُ عُمَرُ عَمَّنْ قَتَلَ النُّعْمَانَ فَلَمْ يَكُنْ مَعَهُ عِلْمٌ، حَتَّى قَدِمَ الَّذِينَ مَعَهُمُ الْأَخْمَاسُ فَأَخْبَرُوا بِالْأَمْرِ عَلَى جَلِيَّتِهِ، فَإِذَا ذَلِكَ الْجِنِّيُّ قَدْ شَهِدَ الْوَقْعَةَ وَرَجَعَ سَرِيعًا إِلَى قَوْمِهِ نَذِيرًا. إخبار عمر بمقتل النعمان وتقسيم الغنائم وَلَمَّا أُخْبِرَ عُمَرَ بِمَقْتَلِ النُّعْمَانِ بَكَى وَسَأَلَ السَّائِبَ عَمَّنْ قُتِلَ مِنَ الْمُسْلِمِينَ فَقَالَ: فُلَانٌ وَفُلَانٌ وَفُلَانٌ. لِأَعْيَانِ النَّاسِ وَأَشْرَافِهِمْ. ثُمَّ قَالَ: وَآخَرُونَ مِنْ أَفْنَادِ النَّاسِ مِمَّنْ لَا يَعْرِفُهُمْ أَمِيرُ الْمُؤْمِنِينَ. فَجَعَلَ عُمَرُ يَبْكِي وَيَقُولُ: وَمَا ضَرَّهُمْ أَنْ لَا يَعْرِفَهُمْ أَمِيرُ الْمُؤْمِنِينَ ! لَكِنَّ اللَّهَ يَعْرِفُهُمْ وَقَدْ أَكْرَمَهُمْ بِالشَّهَادَةِ، وَمَا يَصْنَعُونَ بِمَعْرِفَةِ عُمَرَ. ثُمَّ أَمَرَ بِقِسْمَةِ الْخُمْسِ عَلَى عَادَتِهِ، وَحُمِلَتْ ذَانِكَ السَّفَطَانِ إِلَى مَنْزِلِ عُمَرَ، وَرَجَعَتِ الرُّسُلُ. فَلَمَّا أَصْبَحَ عُمَرُ طَلَبَهُمْ فَلَمْ يَجِدْهُمْ، فَأَرْسَلَ فِي إِثْرِهِمُ الْبُرُدَ فَمَا لَحِقَهُمُ الْبَرِيدُ إِلَّا بِالْكُوفَةِ. قَالَ السَّائِبُ بْنُ الْأَقْرَعِ: فَلَمَّا أَنَخْتُ بَعِيرِي بِالْكُوفَةِ، أَنَاخَ الْبَرِيدُ بَعِيرَهُ عَلَى عُرْقُوبِ بَعِيرِي، وَقَالَ: أَجِبْ أَمِيرَ الْمُؤْمِنِينَ. فَقُلْتُ: لِمَاذَا ؟ فَقَالَ: لَا أَدْرِي. فَرَجَعْنَا عَلَى إِثْرِنَا حَتَّى انْتَهَيْتُ إِلَيْهِ. قَالَ: مَالِي وَلَكَ يَا ابْنَ أُمِّ السَّائِبِ، بَلْ مَا لِابْنِ أُمِّ السَّائِبِ وَمَالِي. قَالَ: فَقُلْتُ: وَمَا ذَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَقَالَ: وَيْحَكَ، وَاللَّهِ إِنْ هُوَ إِلَّا أَنْ نِمْتُ فِي اللَّيْلَةِ الَّتِي خَرَجْتَ فِيهَا، فَبَاتَتْ مَلَائِكَةُ اللَّهِ تَسْحَبُنِي إِلَى ذَيْنِكَ السَّفَطَيْنِ وَهُمَا يَشْتَعِلَانِ نَارًا، يَقُولُونَ: لَنَكْوِيَنَّكَ بِهِمَا. فَأَقُولُ: إِنِّي سَأَقْسِمُهُمَا بَيْنَ الْمُسْلِمِينَ. فَاذْهَبْ بِهِمَا لَا أَبَا لَكَ فَبِعْهُمَا فَاقْسِمْهُمَا فِي أُعْطِيَّةِ الْمُسْلِمِينَ وَأَرْزَاقِهِمْ، فَإِنَّهُمْ لَا يَدْرُونَ مَا وُهِبُوا وَلَمْ تَدْرِ أَنْتَ مَعَهُمْ. قَالَ السَّائِبُ: فَأَخَذَتْهُمَا حَتَّى جِئْتُ بِهِمَا مَسْجِدَ الْكُوفَةِ وَغَشِيَتْنِي التُّجَّارُ، فَابْتَاعَهُمَا مِنِّي عَمْرُو بْنُ حُرَيْثٍ الْمَخْزُومِيُّ بِأَلْفَيْ أَلْفٍ، ثُمَّ خَرَجَ بِهِمَا إِلَى أَرْضِ الْأَعَاجِمِ فَبَاعَهُمَا بِأَرْبَعَةِ آلَافِ أَلْفٍ، فَمَا زَالَ أَكْثَرَ أَهْلِ الْكُوفَةِ مَالًا بَعْدَ ذَلِكَ. قَالَ سَيْفٌ: ثُمَّ قَسَمَ ثَمَنَهُمَا بَيْنَ الْغَانِمِينَ، فَنَالَ كُلُّ فَارِسٍ أَرْبَعَةَ آلَافِ دِرْهَمٍ مِنْ ثَمَنِ السَّفَطَيْنِ. قَالَ الشَّعْبِيُّ: وَحَصَلَ لِلْفَارِسِ مِنْ أَصْلِ الْغَنِيمَةِ سِتَّةُ آلَافٍ، وَلِلرَّاجِلِ أَلْفَانِ، وَكَانَ الْمُسْلِمُونَ ثَلَاثِينَ أَلْفًا موقف أبو لؤلؤة المجوسي من سبي نهاوند وعَنِ الشَّعْبِيِّ قَالَ: لَمَّا قُدِمَ بِسَبْيِ نَهَاوَنْدَ إِلَى الْمَدِينَةِ جَعَلَ أَبُو لُؤْلُؤَةَ - فَيْرُوزُ غُلَامُ الْمُغِيرَةِ بْنِ شُعْبَةَ - لَا يَلْقَى مِنْهُمْ صَغِيرًا إِلَّا مَسَحَ رَأَسَهُ وَبَكَى، وَقَالَ: أَكَلَ عُمَرُ كَبِدِي. وَكَانَ أَصْلُ أَبِي لُؤْلُؤَةَ مِنْ نَهَاوَنْدَ فَأَسَرَتْهُ الرُّومُ أَيَّامَ فَارِسَ، وَأَسَرَتْهُ الْمُسْلِمُونَ بَعْدُ، فَنُسِبَ إِلَى حَيْثُ سُبِيَ. قَالُوا: وَلَمْ تَقُمْ لِلْأَعَاجِمِ بَعْدَ هَذِهِ الْوَقْعَةِ قَائِمَةٌ. وَأَلْحَقَ عُمَرُ الَّذِينَ أَبْلَوْا فِيهَا فِي أَلْفَيْنِ تَشْرِيفًا لَهُمْ وَإِظْهَارًا لِشَأْنِهِمْ.

     ✧ The Battle of Nahāwand, Year Twenty-One It is said: it was in the year eighteen, and it is said the year nineteen. It is a very great battle with lofty significance and astonishing news, and the Muslims used to call it the Conquest of Conquests. Sayf and others said: What stirred up this battle was that when the Muslims conquered al-Ahwāz, and prevented the army of al-ʿAlāʾ from their hands, and took possession of the abode of the ancient king from Iṣṭakhr along with what they had newly seized of the abode of their kingdom, namely al-Madāʾin, and they took those cities, provinces, districts, and many towns, they were protected at that time, and Yazdajird, who had retreated from one land to another until he reached Iṣbahān as a far-off exile, but he was among a family of his people, his kin, and his wealth, called upon them for aid. He wrote to the region of Nahāwand and the mountains and lands adjoining it, so they assembled and corresponded with one another until they had gathered an army such as had never before assembled for them. So Saʿd sent to ʿUmar informing him of that. The people of Kufa rose against Saʿd during the midst of this situation. They complained about him in everything, until they said: He does not pray well. The one who took up this complaint was a man called al-Jarrāḥ b. Sinān al-Asadī, with a group of companions. When they went to ʿUmar and complained about him, ʿUmar said to them: The proof of your evil is your rising against him in this situation, while he is preparing to fight the enemies of Allah, who have gathered against you. Yet this does not prevent me from looking into your affair. Then he sent Muḥammad b. Maslamah—who was the messenger over the governors. When Muḥammad b. Maslamah arrived in Kufa, he went around the tribes, clans, and mosques of Kufa, and everyone praised Saʿd well except the faction of al-Jarrāḥ b. Sinān, for they remained silent, neither criticizing nor thanking, until he came to Banū ʿAbs. A man called Abū Saʿdah Usāmah b. Qatādah stood up and said: Since you adjure us, Saʿd does not distribute equally, nor does he act justly toward the subjects, nor does he raid in the detachment. Saʿd invoked against him, saying: O Allah, if he said it falsely, hypocritically, and for reputation, then blind his sight, increase his dependents, and expose him to the misguiding trials. So he went blind, and ten daughters gathered around him, and he would hear of a woman and would not cease until he came to her and touched her, and when he was discovered he said: The invocation of Saʿd, the blessed man. Then Saʿd invoked against al-Jarrāḥ and his companions, and each of them was struck by a calamity in his body and a misfortune in his wealth after that. Muḥammad b. Maslamah's call to the people of Kufa to raid Nahāwand Muḥammad b. Maslamah called upon the people of Kufa to raid the people of Nahāwand in the midst of that, by ʿUmar b. al-Khaṭṭāb's command. Then Saʿd, Muḥammad b. Maslamah, al-Jarrāḥ, and his companions traveled until they came to ʿUmar. The point is that the people of Persia gathered from every deep pass in the land of Nahāwand until one hundred and fifty thousand fighters assembled among them, commanded by al-Fayruzān—also called Bundār, and also called Dhū al-Ḥājib. They exhorted one another and said: Muḥammad, who came to the Arabs, did not attack our lands, nor did Abū Bakr, who arose after him, attack us in the abode of our kingdom. But this ʿUmar b. al-Khaṭṭāb, when his reign lengthened, violated our sanctity and took our lands, and it was not enough for him until he raided us in the heart of our abode and took the royal house. He will not stop until he expels you from your lands. So they pledged and contracted to head for Basra and Kufa, then to distract ʿUmar from his lands, and they bound themselves and wrote a document to that effect. When Saʿd wrote of that to ʿUmar—and Saʿd had been dismissed in the midst of that—Saʿd informed ʿUmar face to face of what they had conspired and intended, and that one hundred and fifty thousand of them had gathered. And a letter came from ʿAbd Allāh b. ʿAbd Allāh b. ʿItbān from Kufa to ʿUmar with Qarīb b. Ẓafar al-ʿAbdī, saying that they had gathered and were burning and exhorting one another against Islam and its people, and that the right course, O Commander of the Faithful, is for us to head toward them and deal with them concerning what they have intended and resolved of marching to our lands. ʿUmar said to the bearer of the letter: What is your name? He said: Qarīb. He said: Son of whom? He said: Son of Ẓafar. ʿUmar took it as a good omen and said: A near victory (ẓafar qarīb). Then he ordered the call: Prayer in congregation! The people gathered. The first to enter the mosque for that was Saʿd b. Abī Waqqāṣ, so ʿUmar also took it as a good omen of Saʿd (felicity). ʿUmar ascended the pulpit until the people gathered and said: This is a day after which there will be no other like it. Indeed, I have resolved upon a matter, so listen, respond, and be brief, and do not dispute lest you fail and your strength depart. I have decided to march with those with me until I camp at a place midway between these two garrison cities and call upon the people, then be a reserve for them until Allah grants them victory. ʿUthmān, ʿAlī, Ṭalḥah, al-Zubayr, and ʿAbd al-Raḥmān b. ʿAwf, along with men of sound judgment, stood up. Each spoke separately and spoke well and excellently, and their opinions agreed that he should not march from Madinah, but should send expeditions and support them with his counsel and supplication. Among ʿAlī's ؓ words was: O Commander of the Faithful, this matter's victory or defeat was never by multitude or fewness. It is His religion which He has made manifest, and His army which He has honored, and He reinforced it with angels until it reached what it reached. We are upon a promise from Allah, and Allah fulfills His promise and aids His army. Your place among them, O Commander of the Faithful, is like the string of beads: it gathers them and holds them together; if it loosens, what is in it scatters and is lost, and then never gathers in its entirety again. The Arabs today, though few, are many and mighty through Islam. Stay where you are, and write to the people of Kufa, for they are the banners of the Arabs and their leaders. Let two-thirds of them go and one-third remain, and write to the people of Basra to reinforce them as well. ʿUthmān had suggested in his speech to reinforce them with armies from the people of Yemen and Syria. ʿUmar agreed to go himself to the area between Basra and Kufa, but ʿAlī objected to ʿUthmān's agreement to go to the area between Basra and Kufa, as previously mentioned, and rejected ʿUthmān's suggestion of seeking reinforcements from the people of Syria for fear for their lands—since if their armies were reduced—from the Byzantines, and from the people of Yemen for fear for their lands from the Abyssinians. ʿUmar was pleased with ʿAlī's words and delighted by them—and ʿUmar, when he consulted anyone, would not finalize a matter until he consulted al-ʿAbbās. When the Companions' words in this assembly pleased him, he presented it to al-ʿAbbās, who said: O Commander of the Faithful, take it easy, for these Persians have gathered only for a calamity—meaning one that will descend upon them. Appointing al-Nuʿmān b. Muqarrin as army commander Then ʿUmar said: Advise me on whom I should appoint to command the war, and let him be an Iraqi. They said: You know your army best, O Commander of the Faithful. He said: By Allah, I will appoint a man who will be the first of the spearpoints when he meets them tomorrow. They said: Who, O Commander of the Faithful? He said: al-Nuʿmān b. Muqarrin. They said: He is fit for it. Al-Nuʿmān had written to ʿUmar while he was governor of Kaskar, asking him to remove him from it and appoint him to fight the people of Nahāwand, so ʿUmar granted him that and designated him for it. Then ʿUmar wrote to Ḥudhayfah to march from Kufa with troops from it, and wrote to Abū Mūsā to march with the troops of Basra, and wrote to al-Nuʿmān—who was in Basra—to march with the troops there to Nahāwand. When the people gather, each commander is over his own army, and the commander over all the people is al-Nuʿmān b. Muqarrin. If he is killed, then Ḥudhayfah b. al-Yamān; if he is killed, then Jarīr b. ʿAbd Allāh; if he is killed, then Qays b. Makshūḥ; if Qays is killed, then so-and-so, then so-and-so—until he named seven, one of whom was al-Mughīrah b. Shuʿbah. It is said: he was not named among them. Allah knows best. The text of the letter: In the name of Allah, the Merciful, the Compassionate. From the servant of Allah, ʿUmar, Commander of the Faithful, to al-Nuʿmān b. Muqarrin. Peace be upon you. I praise Allah to you, besides whom there is no god. To proceed: It has reached me that great gatherings of the non-Arabs have assembled against you at the city of Nahāwand. When this letter of mine reaches you, march by Allah's command, with Allah's help, and with Allah's victory, with the Muslims who are with you. Do not make them tread rough ground lest you harm them; do not deny them their right lest you cause them to fall into disbelief; do not lead them into a thicket, for one Muslim man is dearer to me than a hundred thousand dinars. Peace be upon you. March in that direction until you reach Māh, for I have written to the people of Kufa to meet you there. When your troops assemble, march to al-Fayruzān and whoever gathers with him of the non-Arabs from the people of Persia and others. Seek Allah's help, and say often: There is no power and no strength except by Allah. ʿUmar wrote to the governor of Kufa, ʿAbd Allāh b. ʿAbd Allāh, to equip an army and send them to Nahāwand, and let the commander over them be Ḥudhayfah b. al-Yamān until he reaches al-Nuʿmān b. Muqarrin. If al-Nuʿmān is killed, then Ḥudhayfah; if he is killed, then Nuʿaym b. Muqarrin, and appoint al-Sāʾib b. al-Aqraʿ over the division of spoils. So Ḥudhayfah marched in a dense army toward al-Nuʿmān b. Muqarrin to meet him at Māh, and many commanders of Iraq marched with Ḥudhayfah. He had stationed in every district enough fighters to protect it, placed guards in every direction, and they took great precautions. Then they reached al-Nuʿmān b. Muqarrin at the appointed place, and Ḥudhayfah b. al-Yamān handed al-Nuʿmān ʿUmar's letter, which contained the command for him about what to undertake in this battle. The Muslim army was completed at thirty thousand fighters, as reported by Sayf from al-Shaʿbī. Among them were many leaders of the Companions and chiefs of the Arabs, a great and numerous company; among them ʿAbd Allāh b. ʿUmar, [son of] the Commander of the Faithful, Jarīr b. ʿAbd Allāh al-Bajalī, Ḥudhayfah b. al-Yamān, al-Mughīrah b. Shuʿbah, ʿAmr b. Maʿdīkarib al-Zubaydī, Ṭulayḥah b. Khuwaylid al-Asadī, and Qays b. Makshūḥ al-Murādī. The people marched toward Nahāwand, and al-Nuʿmān b. Muqarrin, the commander, sent ahead a vanguard of three: Ṭulayḥah, ʿAmr b. Maʿdīkarib al-Zubaydī, and ʿAmr b. Abī Salmā—also called ʿAmr b. Thubayy—to scout out the news of the enemy and their situation. The vanguard traveled for a day and a night, then ʿAmr b. Thubayy returned. He was asked: What made you return? He said: I was in the land of the non-Arabs, and a land kills its ignorant one, and its knowing one kills a land. Then ʿAmr b. Maʿdīkarib returned after him and said: We saw no one, and I feared that the road would be taken against us. Ṭulayḥah went on and paid no heed to their return, and traveled about a dozen farsakhs until he reached Nahāwand, while between the Muslims' position and Nahāwand there were twenty-some farsakhs. The people said: Ṭulayḥah has apostatized a second time. He learned of the people's talk and returned. When they saw him, they said 'Allāhu akbar.' He said: What is the matter with you? They told him what they had feared about him. He said: By Allah, if there were no religion but the Arab, I would not let the barbarous non-Arabs slaughter these pure Arabs. He entered among the non-Arabs, learned what he wished of their news, then returned to al-Nuʿmān and informed him of that, and that there was nothing between him and Nahāwand that he disliked. Al-Nuʿmān marched in battle formation, with Nuʿaym b. Muqarrin over the vanguard, Ḥudhayfah and Suwayd b. Muqarrin over the two flanks, al-Qaʿqāʿ b. ʿAmr over the cavalry detachment, and Mujāshiʿ b. Masʿūd over the rear guard, until they reached the Persians, commanded by al-Fayruzān, and with him from the army were all who had been absent from al-Qādisiyyah in those earlier days, numbering one hundred and fifty thousand. When the two armies came in sight of each other, al-Nuʿmān said 'Allāhu akbar' and the Muslims said 'Allāhu akbar' three times, and the non-Arabs were shaken and struck with great terror. Then al-Nuʿmān ordered the baggage to be set down while he stood. The people set down their baggage, left their saddles, and pitched their tents and pavilions. A great tent was pitched for al-Nuʿmān; those who pitched it were fourteen of the nobles of the army: Ḥudhayfah b. al-Yamān, ʿUtbah b. ʿAmr, al-Mughīrah b. Shuʿbah, Bashīr b. al-Khaṣāṣiyah, Ḥanẓalah the scribe, Ibn al-Hawbar, Ribʿī b. ʿĀmir, ʿĀmir b. Maṭar, Jarīr b. ʿAbd Allāh al-Ḥimyarī, Jarīr b. ʿAbd Allāh al-Bajalī, al-Aqraʿ b. ʿAbd Allāh al-Ḥimyarī, al-Ashʿath b. Qays al-Kindī, Saʿīd b. Qays al-Hamdānī, and Wāʾil b. Ḥujr. No great tent was ever seen in Iraq greater than the construction of this tent. When they set down the baggage, al-Nuʿmān ordered the fighting, and it was Wednesday. They fought that day and the next, and the war was back and forth. When Friday came, they withdrew into their fortress, and the Muslims besieged them and remained against them as long as Allah willed, while the non-Arabs would come out when they wished and return to their fortresses when they wished. Sending al-Mughīrah b. Shuʿbah to the Persian commander The Persian commander asked for a man from the Muslims to speak with him. Al-Mughīrah b. Shuʿbah went to him and reported the magnificence he saw of his attire and assembly, and how he addressed him with words belittling the Arabs and showing contempt for them, saying that they had been the longest-suffering of people in hunger and the least in abode and worth. He said: What prevents these horsemen around me from riddling you with arrows except disdain for your corpses? If you go away, we will let you be; if you refuse, we will show you your deaths. He said: I pronounced the testimony of faith and praised Allah, and said: We were indeed in a worse state than you mentioned, until Allah sent His Messenger and promised us victory in this world and Paradise in the next. We have continued to experience victory from our Lord ever since Allah sent His Messenger to us. We have come to you in your lands, and we will never return to that misery until we conquer your lands and what is in your hands, or we are killed in your land. He said: By Allah, the one-eyed man has told you the truth of what is in his heart. When this situation persisted and dragged on for the Muslims, al-Nuʿmān b. Muqarrin gathered the men of sound judgment from the army, and they consulted about that matter and how they should proceed until they and the polytheists faced each other on a single open field. ʿAmr b. Abī Sulmā spoke first—he was the eldest of those present—and said: 'Their remaining in their current state is more harmful to them than what they seek from us, and it is more conducive to the Muslims' safety.' Everyone rejected his view and said: 'We are certain that our religion will prevail, and that Allah's promise to us will be fulfilled.' Then ʿAmr b. Maʿdīkarib spoke and said: 'Engage them and outnumber them, and do not fear them.' All of them rejected his view too, saying: 'He would have us butt heads against walls, and the walls would be allies helping them against us.' Then Ṭulayḥa al-Asadī spoke and said: 'The two of them have missed the mark. My view is that you should send out a detachment to surround them, skirmish with them, and provoke them. If they come out against them, let the detachment flee toward us as if routed, retreating before them. When they are drawn out in pursuit and reach us, we too will resolve to flee as a whole. At that moment, they will have no doubt that we are defeated, and they will come out of their fortresses to the last man. When their coming out is complete, we will turn back on them and fight them with swords until Allah decides between us.' The people deemed this opinion excellent. Al-Nuʿmān appointed al-Qaʿqāʿ b. ʿAmr over the vanguard, and ordered them to go to the town, besiege them on their own, and flee before them if they came out to fight. Al-Qaʿqāʿ did that. When they came out of their fortresses, al-Qaʿqāʿ retreated with his men, then withdrew again, then again. The Persians seized the opportunity and did what Ṭulayḥa had anticipated. They said: 'This is it! This is it!' So they came out with all their forces, and none remained in the town of the fighting men except those guarding the gates. They advanced until they reached the army, while al-Nuʿmān b. Muqarrin was in his battle formation, and that was in the forenoon of a Friday. The men resolved to engage them, but al-Nuʿmān forbade them and ordered them not to fight until the sun declined, the winds blew, and victory descended, as the Messenger of Allah ﷺ used to do. The people insisted that al-Nuʿmān attack, but he did not do so—he was a steadfast man. When the sun declined, he prayed with the Muslims, then mounted a dark bay horse of his, close to the ground, and began to stand at each banner, urging them to patience, commanding them to remain firm, and instructing the Muslims that he would pronounce the first takbīr and they should prepare for the charge; he would pronounce the second takbīr and no one should have any equipment left unprepared; then the third takbīr, and with it the true charge. Then he said: 'O Allah, strengthen Your religion, grant victory to Your servants, and make al-Nuʿmān the first martyr today in strengthening Your religion and granting victory to Your servants.' It is also said that he said: 'O Allah, I ask You to delight my eyes today with a conquest in which Islam is exalted, and to take my soul as a martyr.' The people wept. Then he returned to his position. The Persians drew up in a mighty battle formation, arrayed in terrifying ranks, in numbers and equipment the like of which had never been seen. Many of them had intertwined with one another, and they had strewn iron caltrops behind their backs so that they could neither flee nor retreat nor regroup. The martyrdom of al-Nuʿmān b. Muqarrin Then al-Nuʿmān b. Muqarrin ؓ pronounced the first takbīr and shook the banner, and the people prepared for the charge. Then he pronounced the second takbīr and shook the banner, and they prepared once more. Then he pronounced the third takbīr and charged, and the people charged against the polytheists. Al-Nuʿmān's banner began to swoop down upon the Persians like an eagle swooping upon its prey, until they met sword to sword. They fought a battle the like of which had never been seen in any of the previous encounters, nor had anyone heard of such a clash. So many polytheists were slain between the sun's decline and nightfall that the face of the earth was covered in blood—the animals were leaving hoofprints in it. It was even said that the commander al-Nuʿmān b. Muqarrin's horse slipped in that blood, he fell, and an arrow struck him in his side and killed him, and no one was aware of it except his brother Suwayd—or, it is said, Nuʿaym. It is also said that he covered him with his garment, concealed his death, and handed the banner to Ḥudhayfa b. al-Yamān. Ḥudhayfa put his brother Nuʿaym in his place and ordered that his death be kept secret until the situation was resolved, lest the people be routed. When the night darkened, the polytheists fled in retreat, and the Muslims pursued them—the disbelievers had bound thirty thousand of their own men together with chains and dug a trench around themselves. When they fled, they fell into the trench and into the valleys of their land, around a hundred thousand of them. They kept falling into the valleys of their country, and a great many of them perished—around a hundred thousand or more—besides those killed in the battle, and none escaped except a scattered remnant. Their commander al-Fayrūzān had been struck down in the battle but escaped and fled. Nuʿaym b. Muqarrin pursued him, sending al-Qaʿqāʿ ahead of him. Al-Fayrūzān headed for Hamadhān, and al-Qaʿqāʿ caught up with him and overtook him at the mountain pass of Hamadhān. Many mules and donkeys loaded with honey were coming down from it, so al-Fayrūzān could not ascend it because of them—and that was his undoing. He dismounted and climbed up the mountain, and al-Qaʿqāʿ followed him until he killed him. The Muslims said that day: 'Allah has armies made of honey.' Then they took that honey and what was mixed with it as booty, and that pass was named the Honey Pass. The conquest of Hamadhān, al-Māhayn, and others Rabīʿa b. ʿUthmān said: The conquest of Hamadhān was in Jumādā al-Ūlā, six months after the death of ʿUmar, while his armies were besieging it. Then al-Qaʿqāʿ caught up with the remainder of those who had fled there, besieged the city, and seized what was around it. Its ruler—Khusraw Shunūm—came down to him and made peace with him over it. Then al-Qaʿqāʿ returned to Ḥudhayfa and the Muslims with him, who had entered Nahāwand by force after the battle, and they had gathered the spoils and booty and brought them to the keeper of the collected spoils, al-Sāʾib b. al-Aqraʿ. When the people of Māh heard what had happened to the people of Hamadhān, they sent to Ḥudhayfa and obtained a guarantee of safety from him for themselves. A man called al-Hirbadh—the keeper of their fire—came and asked Ḥudhayfa for a guarantee of safety, and he would hand over to them a trust that was with him belonging to Kisrā, which he had stored up for the calamities of time. Ḥudhayfa granted him safety, and that man brought two chests full of priceless, invaluable jewels. The Muslims, however, paid no heed to them, and they all agreed to send them to ʿUmar in particular. They sent them along with the fifths and the captives, in the company of al-Sāʾib b. al-Aqraʿ, having sent news of the conquest ahead with Ṭarīf b. Sahm. Then Ḥudhayfa divided the rest of the spoils among those entitled to them, giving special shares and extra grants to the brave, and he allotted shares to those of the armies who had been stationed to guard the Muslims' rear, those who served as reinforcements, and those attached to them. As for the Commander of the Faithful, he had been calling upon Allah night and day for them, with the supplication of a mother about to give birth, and the earnest entreaty of those in dire need. He thought the news from them was long delayed. While a Muslim man was outside Madinah, he saw a rider. He asked him, 'Where have you come from?' He said, 'From Nahāwand.' He said, 'What happened to the people?' He said, 'Allah granted them victory, the commander was killed, and the Muslims gained great spoils: each horseman received six thousand, and each foot soldier two thousand.' Then the rider went on and entered Madinah. The people heard the news and it spread until it reached the Commander of the Faithful. He sent for the man and asked him who had told him. He said, 'A rider.' He said, 'He did not come to me. It was a man of the jinn—he is their messenger, and his name is ʿUthaym.' Then Ṭarīf arrived with news of the conquest a few days later, bringing nothing but the news. ʿUmar asked him who had killed al-Nuʿmān, but he had no knowledge of it, until those bringing the fifths arrived and told the whole story as it truly was. And indeed that jinn had witnessed the battle and returned quickly to his people as a warner. ʿUmar is informed of al-Nuʿmān's death and the spoils are divided When ʿUmar was told of al-Nuʿmān's death, he wept and asked al-Sāʾib about those Muslims who had been killed. He said: 'So-and-so, so-and-so, and so-and-so,' naming the notables and nobles of the people. Then he said: 'And others from the common masses of the people whom the Commander of the Faithful does not know.' ʿUmar began to weep and said: 'What harm is it to them that the Commander of the Faithful does not know them? Allah knows them and has honored them with martyrdom. What need do they have of ʿUmar's knowing them?' Then he ordered the fifth to be divided according to his usual practice, and those two chests were carried to ʿUmar's house, and the messengers returned. When morning came, ʿUmar looked for them but did not find them, so he sent couriers after them, but the courier did not catch up with them until they reached al-Kūfa. Al-Sāʾib b. al-Aqraʿ said: 'When I made my camel kneel at al-Kūfa, the courier made his camel kneel right at my camel's heel and said, "Answer the Commander of the Faithful." I said, "Why?" He said, "I do not know." So we turned back on our tracks until I came to him. He said, "What is the matter between me and you, O son of Umm al-Sāʾib? Rather, what is the matter between the son of Umm al-Sāʾib and me?" I said, "And what is that, O Commander of the Faithful?" He said, "Woe to you! By Allah, it was only that I slept on the night you departed, and Allah's angels spent the night dragging me toward those two chests, which were blazing with fire, saying, "We will brand you with them!" I kept saying, "I will divide them among the Muslims." So take them—may you have no father!—sell them, and divide the proceeds among the Muslims' stipends and allowances. For they do not know what they have been given, and you did not know along with them.'" Al-Sāʾib said: 'So I took them and brought them to the mosque of al-Kūfa, and the merchants surrounded me. ʿAmr b. Ḥurayth al-Makhzūmī bought them from me for two million. Then he took them to the land of the Persians and sold them for four million. After that, he remained the wealthiest man of al-Kūfa.' Sayf said: Then their price was divided among those entitled to spoils, and each horseman received four thousand dirhams from the price of the two chests. Al-Shaʿbī said: A horseman received six thousand from the original spoils, and a foot soldier two thousand. The Muslims numbered thirty thousand. The attitude of Abū Luʾluʾa the Magian toward the captives of Nahāwand From al-Shaʿbī: When the captives of Nahāwand were brought to Madinah, Abū Luʾluʾa—Fayrūz, the slave of al-Mughīra b. Shuʿba—would not encounter any young boy among them without stroking his head and weeping, saying: 'ʿUmar has devoured my liver.' Abū Luʾluʾa's origin was from Nahāwand; the Byzantines had captured him in the days of Persia, and then the Muslims captured him, so he was attributed to the place where he was taken captive. They said: After this battle, the Persians never again rose to resist. ʿUmar enrolled those who had fought valiantly in it among the two thousand, as a mark of honor and recognition of their standing.

130. Tarikh (al-Tabari) 1927No grade recorded

     فَتْحِ أَصْبَهَانَ  وَفِي سنة إحدى وعشرين افْتَتَحَ الْمُسْلِمُونَ أَيْضًا بَعْدَ نَهَاوَنْدَ مَدِينَةَ جَيٍّ - وَهِيَ مَدِينَةُ أَصْبَهَانَ - بَعْدَ قِتَالٍ كَثِيرٍ وَأُمُورٍ طَوِيلَةٍ، فَصَالَحُوا الْمُسْلِمِينَ، وَكَتَبَ لَهُمْ عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ كِتَابَ أَمَانٍ وَصُلْحٍ، وَفَرَّ مِنْهُمْ ثَلَاثُونَ نَفَرًا إِلَى كِرْمَانَ لَمْ يُصَالِحُوا الْمُسْلِمِينَ. وَقِيلَ: إِنَّ الَّذِي فَتَحَ أَصْبَهَانَ هُوَ النُّعْمَانُ بْنُ مُقَرِّنٍ وَأَنَّهُ قُتِلَ بِهَا، وَوَقَعَ أَمِيرُ الْمَجُوسِ وَهُوَ ذُو الْحَاجِبَيْنِ عَنْ فَرَسِهِ فَانْشَقَّ بَطْنُهُ وَمَاتَ وَانْهَزَمَ أَصْحَابُهُ. وَالصَّحِيحُ أَنَّ الَّذِي فَتَحَ أَصْبَهَانَ عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عِتْبَانَ، الَّذِي كَانَ نَائِبَ الْكُوفَةِ. وَسَارَ عَبْدُ اللَّهِ فِيمَنْ كَانَ مَعَهُ وَمَنْ تَبِعَهُ مِنْ جُنْدِ النُّعْمَانِ بِنَهَاوَنْدَ نَحْوَ أَصْبَهَانَ، وَعَلَى جُنْدِهَا الْأَسْبِيدَانُ، وَعَلَى مُقَدَّمَتِهِ شَهْرَيَارُ بْنُ جَاذَوَيْهِ، شَيْخٌ كَبِيرٌ، فِي جَمْعٍ عَظِيمٍ، وَمُقَدَّمَةُ الْمُشْرِكِينَ بِرُسْتَاقٍ لِأَصْبَهَانَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَدَعَا الشَّيْخُ إِلَى الْبِرَازِ، فَبَرَزَ لَهُ عَبْدُ اللَّهِ بْنُ وَرْقَاءَ الرِّيَاحِيُّ فَقَتَلَهُ، وَانْهَزَمَ أَهْلُ أَصْبَهَانَ، فَسُمِّيَ ذَلِكَ الرُّسْتَاقُ رُسْتَاقَ الشَّيْخِ إِلَى الْيَوْمِ، وَصَالَحَهُمُ الْأَسْبِيدَانُ عَلَى رُسْتَاقِ الشَّيْخِ، وَهُوَ أَوَّلُ رُسْتَاقٍ أُخِذَ مِنْ أَصْبَهَانَ. ثُمَّ سَارَ عَبْدُ اللَّهِ إِلَى مَدِينَةِ جَيٍّ وَهِيَ مَدِينَةُ أَصْبَهَانَ، فَانْتَهَى إِلَيْهَا وَالْمَلِكُ بِأَصْبَهَانَ الْفَاذُوسْفَانُ، فَنَزَلَ بِالنَّاسِ عَلَى جَيٍّ وَحَاصَرَهَا وَقَاتَلَهَا، ثُمَّ صَالَحَهُ الْفَاذُوسْفَانُ عَلَى أَصْبَهَانَ وَأَنَّ عَلَى مَنْ أَقَامَ الْجِزْيَةَ وَأَقَامَ عَلَى مَالِهِ وَأَنْ يَجْرِيَ مَنْ أُخِذَتْ أَرْضُهُ عَنْوَةً مَجْرَاهُمْ وَمَنْ أَبَى وَذَهَبَ كَانَ لَكُمْ أَرْضُهُ، وَقَدِمَ أَبُو مُوسَى عَلَى عَبْدِ اللَّهِ مِنْ نَاحِيَةِ الْأَهْوَازِ وَقَدْ صَالَحَ، فَخَرَجَ الْقَوْمُ مِنْ جَيٍّ وَدَخَلُوا فِي الذِّمَّةِ إِلَّا ثَلَاثِينَ رَجُلًا مِنْ أَهْلِ أَصْبَهَانَ لَحِقُوا بِكَرْمَانَ. وَدَخَلَ عَبْدُ اللَّهِ وَأَبُو مُوسَى جَيًّا، وَكَتَبَ بِذَلِكَ إِلَى عُمَرَ. فَقَدِمَ كِتَابُ عُمَرَ إِلَى عَبْدِ اللَّهِ: أَنْ سِرْ حَتَّى تَقْدُمَ عَلَى سُهَيْلِ بْنِ عَدِيٍّ فَتَكُونَ مَعَهُ عَلَى قِتَالِ مَنْ بِكَرْمَانَ، فَسَارَ وَاسْتَخْلَفَ عَلَى أَصْبَهَانَ السَّائِبَ بْنَ الْأَقْرَعِ، وَلَحِقَ بِسُهَيْلٍ قَبْلَ أَنْ يَصِلَ إِلَى كَرْمَانَ.

     ✧ The conquest of Iṣbahān. In the year twenty-one, the Muslims also conquered, after Nahāwand, the city of Jayy – which is the city of Iṣbahān – after much fighting and lengthy affairs. They made peace with the Muslims, and ʿAbd Allāh b. ʿAbd Allāh wrote for them a document of security and peace. Thirty men from among them fled to Kirmān and did not make peace with the Muslims. It is also said that the one who conquered Iṣbahān was al-Nuʿmān b. Muqarrin and that he was killed there. The commander of the Magians, Dhū al-Ḥājibayn, fell from his horse, his stomach split open, and he died, and his companions were routed. The correct account is that the one who conquered Iṣbahān was ʿAbd Allāh b. ʿAbd Allāh b. ʿItbān, who was the governor of al-Kūfah. ʿAbd Allāh marched with those who were with him and those who followed him from the army of al-Nuʿmān at Nahāwand toward Iṣbahān. The commander of its army was al-Asbīdān, and at the head of his vanguard was Shahryār b. Jādhawyah, an old man of great age, with a large force. The vanguard of the polytheists was at a rural district of Iṣbahān. They fought a fierce battle. The old man called for single combat, and ʿAbd Allāh b. Warqāʾ al-Riyāḥī came out to meet him and killed him. The people of Iṣbahān were routed, and that rural district has been called Rustāq al-Shaykh to this day. Al-Asbīdān made peace with them concerning Rustāq al-Shaykh, and it was the first rural district taken from Iṣbahān. Then ʿAbd Allāh marched to the city of Jayy, which is the city of Iṣbahān. He reached it while the king of Iṣbahān was al-Fādhūsfān. He encamped with the people at Jayy, besieged it, and fought against it. Then al-Fādhūsfān made peace with him concerning Iṣbahān, on condition that those who remained would pay the jizyah and keep their property, and that those whose land had been taken by force would be treated like them, and that whoever refused and departed would have his land for the Muslims. Abū Mūsā came to ʿAbd Allāh from the direction of al-Ahwāz, having already made peace. The people came out of Jayy and entered into the protection of the dhimmah, except thirty men from the people of Iṣbahān who joined Kirmān. ʿAbd Allāh and Abū Mūsā entered Jayy, and he wrote to ʿUmar about that. ʿUmar's letter came to ʿAbd Allāh: "March until you come to Suhayl b. ʿAdī and be with him in fighting those in Kirmān." So he marched, leaving al-Sāʾib b. al-Aqraʿ as his deputy over Iṣbahān, and he caught up with Suhayl before reaching Kirmān.

131. Tarikh (al-Tabari) 1928No grade recorded

     وفي سنة إحدى وعشرين أَنَّ عَمْرَو بْنَ الْعَاصِ سَارَ فِي جَيْشٍ مَعَهُ إِلَى أَنْطَابُلُسَ - قَالَ: وَهِيَ بَرْقَةُ - فَافْتَتَحَهَا صُلْحًا عَلَى ثَلَاثَةَ عَشَرَ أَلْفِ دِينَارٍ فِي كُلِّ سَنَةٍ. وَأَنْ يَبِيعُوا مِنْ أَبْنَائِهِمْ مَنْ أَرَادُوا بَيْعَهُ. فَلَمَّا فَرَغَ مِنْ بَرْقَةَ سَارَ إِلَى طَرَابُلُسَ الْغَرْبِ فَحَاصَرَهَا شَهْرًا فَلَمْ يَظْفَرْ بِهَا، وَكَانَ قَدْ نَزَلَ شَرْقِيَّهَا، فَخَرَجَ رَجُلٌ مِنْ بَنِي مُدْلِجٍ يَتَصَيَّدُ فِي سَبْعَةِ نَفَرٍ، وَسَلَكُوا غَرْبَ الْمَدِينَةِ، فَلَمَّا رَجَعُوا اشْتَدَّ عَلَيْهِمُ الْحَرُّ فَأَخَذُوا عَلَى جَانِبِ الْبَحْرِ، وَلَمْ يَكُنِ السُّورُ مُتَّصِلًا بِالْبَحْرِ، وَكَانَتْ سُفُنُ الرُّومِ فِي مَرْسَاهَا مُقَابِلَ بُيُوتِهِمْ، فَرَأَى الْمُدْلِجِيُّ وَأَصْحَابُهُ مَسْلَكًا بَيْنَ الْبَحْرِ وَالْبَلَدِ فَدَخَلُوا مِنْهُ وَكَبَّرُوا، فَلَمْ يَكُنْ لِلرُّومِ مَلْجَأٌ إِلَّا سُفُنُهُمْ، لِأَنَّهُمْ ظَنُّوا أَنَّ الْمُسْلِمِينَ قَدْ دَخَلُوا الْبَلَدَ، وَنَظَرَ عَمْرٌو وَمَنْ مَعَهُ فَرَأَى السُّيُوفَ فِي الْمَدِينَةِ وَسَمِعُوا الصِّيَاحَ، فَأَقْبَلَ بِجَيْشِهِ حَتَّى دَخَلَ عَلَيْهِمُ الْبَلَدَ، فَلَمْ يُفْلِتِ الرُّومُ إِلَّا بِمَا خَفَّ مَعَهُمْ فِي مَرَاكِبِهِمْ. وَكَانَ أَهْلُ حِصْنِ سَبْرَةَ قَدْ تَحَصَّنُوا لَمَّا نَزَلَ عَمْرٌو عَلَى طَرَابُلُسَ، فَلَمَّا امْتَنَعُوا عَلَيْهِ بِطَرَابُلُسَ أَمِنُوا وَاطْمَأَنُّوا، فَلَمَّا فُتِحَتْ طَرَابُلُسُ جَنَّدَ عَمْرٌو عَسْكَرًا كَثِيفًا وَسَيَّرَهُ إِلَى سَبْرَةَ، فَصَبَّحُوهَا وَقَدْ فَتَحَ أَهْلُهَا الْبَابَ وَأَخْرَجُوا مَوَاشِيَهُمْ لِتَسْرَحَ ; لِأَنَّهُمْ لَمْ يَكُنْ بَلَغَهُمْ خَبَرُ طَرَابُلُسَ، فَوَقَعَ الْمُسْلِمُونَ عَلَيْهِمْ وَدَخَلُوا الْبَلَدَ مُكَابَرَةً وَغَنِمُوا مَا فِيهِ وَعَادُوا إِلَى عَمْرٍو. ثُمَّ سَارَ عَمْرُو بْنُ الْعَاصِ إِلَى بَرْقَةَ وَبِهَا لُوَاتَةُ، وَهُمْ مِنَ الْبَرْبَرِ. وَكَانَ سَبَبُ مَسِيرِ الْبَرْبَرِ إِلَيْهَا وَإِلَى غَيْرِهَا مِنَ الْغَرْبِ أَنَّهُمْ كَانُوا بِنَوَاحِي فِلَسْطِينَ مِنَ الشَّامِ، وَكَانَ مَلِكُهُمْ جَالُوتَ، فَلَمَّا قُتِلَ سَارَتِ الْبَرَابِرُ وَطَلَبُوا الْغَرْبَ، حَتَّى إِذَا انْتَهَوْا إِلَى لُوبِيَّةَ وَمَرَاقِيَّةَ، وَهُمَا كُورَتَانِ مِنْ كُوَرِ مِصْرَ الْغَرْبِيَّةِ، تَفَرَّقُوا فَسَارَتْ زَنَاتَةُ وَمُغِيلَةُ، وَهُمَا قَبِيلَتَانِ مِنَ الْبَرْبَرِ إِلَى الْغَرْبِ فَسَكَنُوا الْجِبَالَ، وَسَكَنَتْ لُوَاتَةُ أَرْضَ بَرْقَةَ، وَتُعْرَفُ قَدِيمًا بِأَنْطَابُلُسَ، وَانْتَشَرُوا فِيهَا حَتَّى بَلَغُوا السُّوسَ، وَنَزَلَتْ هَوَّارَةُ مَدِينَةَ لَبْدَةَ، وَنَزَلَتْ نَفُوسَةُ إِلَى مَدِينَةِ سَبْرَةَ وَجَلَا مَنْ كَانَ بِهَا مِنَ الرُّومِ لِذَلِكَ، وَقَامَ الْأَفَارِقُ، وَهُمْ خَدَمُ الرُّومِ، عَلَى صُلْحٍ يُؤَدُّونَهُ إِلَى مَنْ غَلَبَ عَلَى بِلَادِهِمْ. قَالَ: وفي سنة إحدى وعشرين بَعَثَ عَمْرُو بْنُ الْعَاصِ عُقْبَةَ بْنَ نَافِعٍ الْفِهْرِيَّ إِلَى زَوِيلَةَ فَفَتَحَهَا بِصُلْحٍ، وَصَارَ مَا بَيْنَ بَرْقَةَ إِلَى زَوِيلَةَ سِلْمًا لِلْمُسْلِمِينَ.

     ✧ In the year twenty-one, ʿAmr b. al-ʿĀṣ marched with an army under his command to Anṭābulus – he said: that is Barqah – and conquered it by treaty for thirteen thousand dīnārs every year, and on condition that they may sell from their children whom they wish to sell. When he finished with Barqah, he marched to Ṭarābulus al-Gharb and besieged it for a month without success. He had encamped to its east. A man from Banū Mudlij went out hunting with seven companions, and they took a route west of the city. When they returned, the heat became severe for them, so they took the side of the sea. The wall was not connected to the sea, and the ships of the Byzantines were in their anchorage opposite their houses. The Mudlijī and his companions saw a passage between the sea and the town, so they entered through it and shouted "Allāhu akbar." The Byzantines had no refuge except their ships, for they thought that the Muslims had entered the town. ʿAmr and those with him looked and saw the swords in the city and heard the shouting, so he advanced with his army until he entered the town upon them. The Byzantines escaped only with what was light for them in their ships. The people of the fort of Sabrah had fortified themselves when ʿAmr encamped at Ṭarābulus. When it was denied to him at Ṭarābulus, they felt safe and secure. When Ṭarābulus was conquered, ʿAmr dispatched a dense army and sent it to Sabrah. They attacked it in the morning while its people had opened the gate and brought out their livestock to graze, because the news of Ṭarābulus had not reached them. The Muslims fell upon them and entered the town by force, seized what was in it as booty, and returned to ʿAmr. Then ʿAmr b. al-ʿĀṣ marched to Barqah, where the Lawātah were, and they are among the Berbers. The reason for the Berbers' march to it and to other places in the west was that they had been in the regions of Palestine in Syria, and their king was Jālūt. When he was killed, the Berbers marched and sought the west, until when they reached Lūbiyah and Marāqiyah, which are two districts of the western districts of Egypt, they dispersed. The Zanātah and Mughīlah, two tribes of the Berbers, marched to the west and settled in the mountains. The Lawātah settled the land of Barqah, known anciently as Anṭābulus, and spread through it until they reached al-Sūs. The Hawwārah settled the city of Labdah, and the Nafūsah settled the city of Sabrah, and the Byzantines who were there departed for that reason. The Afāriq, who are the servants of the Byzantines, remained on terms of tribute which they paid to whoever gained control over their lands. He said: In the year twenty-one, ʿAmr b. al-ʿĀṣ sent ʿUqbah b. Nāfiʿ al-Fihrī to Zawīlah, and he conquered it by treaty, and what lies between Barqah and Zawīlah became a peaceful territory for the Muslims.

132. Tarikh (al-Tabari) 1929No grade recorded

     وفي سنة إحدى وعشرين وَلَّى عُمَرُ عَمَّارَ بْنَ يَاسِرٍ عَلَى الْكُوفَةِ بَدَلَ زِيَادِ بْنِ حَنْظَلَةَ الَّذِي وَلَّاهُ بَعْدَ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عِتْبَانَ، وَجَعَلَ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ عَلَى بَيْتِ الْمَالِ. وَعُثْمَانَ بْنِ حُنَيْفٍ مِسَاحَةَ الْأَرْضِ. فعَنْ حَارِثَةَ بْنَ مُصَرِّفٍ قَالَ: قُرِئَ عَلَيْنَا كِتَابُ عُمَرَ بْنِ الْخَطَّابِ: أَمَّا بَعْدُ، فَإِنِّي قَدْ بَعَثْتُ إِلَيْكُمْ عَمَّارَ بْنَ يَاسِرٍ أَمِيرًا، وَابْنَ مَسْعُودٍ مُعَلِّمًا وَوَزِيرًا، وَجَعَلْتُ ابْنَ مَسْعُودٍ عَلَى بَيْتِ مَالِكُمْ، وَإِنَّهُمَا لَمِنَ النُّجَبَاءِ مِنْ أَصْحَابِ مُحَمَّدٍ ﷺ، مِنْ أَهْلِ بَدْرٍ، فَاسْمَعُوا لَهُمَا، وَأَطِيعُوا، وَاقْتَدُوا بِهِمَا، وَقَدْ آثَرْتُكُمْ بِابْنِ أُمِّ عَبْدٍ عَلَى نَفْسِي، وَبَعَثْتُ عُثْمَانَ بْنَ حُنَيْفٍ عَلَى السَّوَادِ، وَرَزَقْتُهُمَا كُلَّ يَوْمٍ شَاةً، فَاجْعَلُوا شِطْرَهَا وَبَطْنَهَا لِعَمَّارٍ -وَفِي رِوَايَةٍ أُخْرَى: وَوَلَّيْتُ حُذَيْفَةَ بْنَ الْيَمَانِ مَا سَقَتْ دِجْلَةُ، وَوَلَّيْتُ عُثْمَانَ بْنَ حُنَيْفٍ الْفُرَاتَ وَمَا سَقَى أَذْرَبَيْجَانَ، فَاجْعَلُوا الشِّطْرَ الثَّانِي بَيْنَ هُؤَلَاءِ الثَّلَاثَةِ-. وعن أَبُو بَكْرٍ أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ] قَالَ: بَعَثَ عُمَرُ بْنُ الْخَطَّابِ ؓ عُثْمَانَ بْنَ حُنَيْفٍ إِلَى الْعِرَاقِ عَامِلًا، وَأَمَرَهُ بِمِسَاحَةِ سَقْيِ الْفُرَاتِ، فَمَسَحَ الْكُوَرَ وَالطَّسَاسِيجَ بِالْجَانِبِ الْغَرْبِيِّ مِنْ دِجْلَةَ، وَكَانَ كُوَرَ فَيْرُوزَ -وَهِيَ طَسُّوجُ الْأَنْبَارِ- وَكَانَ أَوَّلُ السَّوَادِ شُرْبًا مِنَ الْفُرَاتِ، ثُمَّ طَسُّوجُ مَسْكَنٍ، وَهُوَ أَوَّلُ حُدُودِ السَّوَادِ فِي الْجَانِبِ الْغَرْبِيِّ مِنْ دِجْلَةَ وَشُرْبُهُ مِنْ دُجَيْلٍ، وَيَتْلُوهُ طَسُّوجُ قُطْرُبُّلُ، وَشُرْبُهُ أَيْضًا مِنْ دُجَيْلٍ، ثُمَّ طَسُّوجُ بَادَرْوِيَا، وَهُوَ طَسُّوجُ مَدِينَةِ السَّلَامِ، وَكَانَ أَجَلَّ طَسَاسِيجِ السَّوَادِ جَمِيعًا، وَكَانَ كُلُّ طَسُّوجٍ يَتَقَلَّدَهُ فِيمَا يَقْدَمُ عَامِلٌ وَاحِدٌ سِوَى طَسُّوجِ بَادَرْوِيَا، فَإِنَّهُ كَانَ يَتَقَلَّدَهُ عَامِلَانِ لِجَلَالَتِهِ وَكَثْرَةِ ارْتِفَاعِهِ، وَلَمْ يَزَلْ خَطِيرًا عِنْدَ الْفُرْسِ وَمُقَدَّمًا عَلَى مَا سِوَاهُ، وَوَرَدَ عُثْمَانُ بْنُ حُنَيْفٍ الْمَدَائِنَ فِي حَالِ وِلَايَتِهِ. وعَنْ أَبِي مِجْلَزٍ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ بَعَثَ عَمَّارَ بْنَ يَاسِرٍ إِلَى أَهْلِ الْكُوفَةِ عَلَى صَلَاتِهِمْ وَجُيُوشِهِمْ، وَعَبْدَ اللَّهِ بْنَ مَسْعُودٍ عَلَى قَضَائِهِمْ وَبَيْتِ مَالِهِمْ، وَعُثْمَانَ بْنَ حُنَيْفٍ عَلَى مِسَاحَةِ الْأَرْضِ، ثُمَّ فَرَضَ لَهُمْ فِي كُلِّ يَوْمٍ شَاةً، شِطْرُهَا وَسَوَاقِطُهَا لِعَمَّارٍ، وَالشِّطْرُ الْآخَرُ بَيْنَ هَذَيْنِ الرَّجُلَيْنِ، ثُمَّ قَالَ: مَا أَرَى قَرْيَةً يُؤْخَذُ مِنْهَا كُلَّ يَوْمٍ شَاةٌ إِلَّا سَرِيعًا فِي خَرَابِهَا. قَالَ: وَمَسَحَ عُثْمَانُ بْنُ حُنَيْفٍ الْأَرْضَ فَجَعَلَ عَلَى جَرِيبِ الْكَرْمِ عَشَرَةَ دَرَاهِمَ، وَعَلَى جَرِيبِ النَّخْلِ خَمْسَةَ دَرَاهِمَ، وَعَلَى جَرِيبِ الْقَصَبِ سِتَّةَ دَرَاهِمَ، وَعَلَى جَرِيبِ الْبُرِّ أَرْبَعَةَ دَرَاهِمَ، وَعَلَى جَرِيبِ الشَّعِيرِ دِرْهَمَيْنِ. وعَنِ الشَّعْبِيِّ: أَنَّ عُمَرَ ؓ بَعَثَ عُثْمَانَ بْنَ حُنَيْفٍ فَمَسَحَ السَّوَادَ، فَوَجَدَهُ سِتَّةً وَثَلَاثِينَ أَلْفَ أَلْفِ جَرِيبٍ، فَوَضَعَ عَلَى كُلِّ جَرِيبٍ دِرْهَمًا وَقَفِيزًا. قَالَ أَبُو عُبَيْدٍ: وَأَرَى هَذَا الْحَدِيثَ هُوَ الْمَحْفُوظُ. حد السواد وَيُقَالُ: إِنَّ حَدَّ السَّوَادِ الَّذِي وَقَعَتْ عَلَيْهِ الْمَسَّاحَةُ مِنْ لَدُنْ تُخُومِ الْمَوْصِلِ مَادًّا مِنَ الْمَاءِ إِلَى سَاحِلِ الْبَحْرَيْنِ مِنْ بِلَادِ عَبَّادَانَ وَشَرْقِيِّ دِجْلَةَ، هَذَا طُولُهُ. وَأَمَّا عَرْضُهُ: فَحَدَّهُ مُنْقَطِعُ الْجَبَلِ مِنْ أَرْضِ حُلْوَانَ إِلَى مُنْتَهَى طَرَفِ الْقَادِسِيَّةِ الْمُتَّصِلِ بِالْعُذَيْبِ مِنْ أَرْضِ الْعَرَبِ، فَهَذَا حُدُودُ السَّوَادِ، وَعَلَيْهَا الْخَرَاجُ وَقَعَ. وَفِي رِوَايَةِ أَبِي مِجْلَزٍ قَالَ: بَعَثَ عُمَرُ بْنُ الْخَطَّابِ عُثْمَانَ بْنَ حُنَيْفٍ عَلَى خَرَاجِ السَّوَادِ، وَرَزَقَهُ كُلَّ يَوْمٍ رُبْعَ شَاةٍ وَخَمْسَةَ دَرَاهِمَ،  وَأَمَرَهُ أَنْ يَمْسَحَ السَّوَادَ عَامِرَهُ وَغَامِرَهُ، وَلَا يَمْسَحَ سَبَخَهُ وَلَا تِلَالَهُ وَلَا أُجُمَهُ، وَلَا مُسْتَنْقَعَ مَاءٍ، وَمَا لَا يَبْلُغُهُ الْمَاءُ، فَمَسَحَ كُلَّ شَيْءٍ دُونَ الْجَبَلِ -يَعْنِي جَبَلَ حُلْوَانَ- إِلَى أَرْضِ الْعَرَبِ وَهُوَ أَسْفَلُ الْفُرَاتِ، وَكَتَبَ إِلَى عُمَرَ: إِنِّي وَجَدْتُ كُلَّ شَيْءٍ بَلَغَهُ الْمَاءُ مِنْ عَامِرٍ وَغَامِرٍ سِتَّةً وَثَلَاثِينَ أَلْفَ أَلْفِ جَرِيبٍ، وَكَانَ ذِرَاعُ عُمَرَ الَّذِي مُسِحَ بِهِ السَّوَادُ ذِرَاعًا وَقَبْضَةً، وَالْإِبْهَامُ مَضْجَعَةً. وَكَتَبَ إِلَيْهِ عُمَرُ: أَنْ أَفْرِضْ عَلَى كُلِّ جَرِيبٍ عَامِرٍ أَوْ غَامِرٍ، عَمِلَهُ صَاحِبُهُ أَوْ لَمْ يَعْمَلْهُ دِرْهَمًا وَقَفِيزًا، وَفَرَضَ عَلَى الْكُرُومِ كُلَّ جَرِيبٍ عَشَرَةَ دَرَاهِمَ، وَعَلَى الرِّطَابِ خَمْسَةَ دَرَاهِمَ، وَأَطْعَمَهُمُ النَّخْلَ وَالشَّجَرَ، فَقَالَ: هَذَا قُوَّةٌ لَهُمْ عَلَى عِمَارَةِ بِلَادِهِمْ، وَفَرَضَ عَلَى رِقَابِ أَهْلِ الذِّمَّةِ عَلَى الْمُوسِرِ ثَمَانِيَةً وَأَرْبَعِينَ دِرْهَمًا، وَعَلَى مَنْ دُونَ ذَلِكَ أَرْبَعَةً وَعِشْرِينَ، وَعَلَى مَنْ لَا يَجِدُ اثْنَيْ عَشَرَ دِرْهَمًا، فَحُمِلَ مِنْ خَرَاجِ سَوَادِ الْكُوفَةِ إِلَى عُمَرَ فِي أَوَّلِ سَنَةٍ سِتَّةٌ وَثَمَانُونَ أَلْفَ أَلْفِ دِرْهَمٍ، وَحُمِلَ مَنْ قَابِلٍ عِشْرُونَ وَمِائَةُ أَلْفِ أَلْفِ دِرْهَمٍ، فَلَمْ يَزَلْ عَلَى ذَلِكَ. قَالَ ابن الجوزي: وَقَدْ ذَكَرْنَا أَنَّ مِقْدَارَ هَذَا الطُّولِ مِائَةٌ وَخَمْسَةٌ وَعِشْرُونَ فَرْسَخًا، وَقَدْرُ الْعَرْضِ ثَمَانُونَ فَرْسَخًا، فَجَبَى السَّوَادُ مِائَةَ أَلْفِ أَلْفٍ وَثَمَانِيَةً وَعِشْرِينَ أَلْفَ أَلْفٍ، وَجَبَاهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مِائَةَ أَلْفِ أَلْفِ دِرْهَمٍ، وَأَرْبَعَةً وَعِشْرِينَ أَلْفَ أَلْفِ دِرْهَمٍ بَعْدَ أَنْ جَبَاهَ الْحَجَّاجُ بِظُلْمِهِ وَعَسْفِهِ مِائَةَ أَلْفِ أَلْفٍ وَثَمَانِيَةَ عَشَرَ أَلْفَ أَلْفِ دِرْهَمٍ، وَكَانَ الْحَجَّاجُ قَدْ مَنَعَ ذَبْحَ الْبَقَرِ لِيَكْثُرَ الْحَرْثُ. فَقَالَ الشَّاعِرُ: شَكَوْنَا إِلَيْهِ خَرَابَ السَّوَادِ فَحَرَّمَ فِينَا لُحُومَ الْبَقَرْ وَقَدْ كَانَ هَذَا السَّوَادُ يَجْبِي فِي زَمَانِ الْأَكَاسِرَةِ مِائَةَ أَلْفِ أَلْفٍ وَخَمْسِينَ أَلْفَ أَلْفِ دِرْهَمٍ. خراج مصر أيام فرعون وَكَانَ خَرَاجُ مِصْرَ فِي أَيَّامِ فِرْعَوْنَ سِتَّةً وَتِسْعِينَ أَلْفَ أَلْفِ دِينَارٍ، فَجَبَاهَا عَبْدُ اللَّهِ بْنُ الْحَبْحَابِ فِي أَيَّامِ بَنِي أُمَيَّةَ أَلْفَيْ أَلْفٍ وَسَبْعَ مِائَةِ أَلْفٍ وَثَلَاثَةً وَعِشْرِينَ أَلْفًا وَثَمَانَمِائَةٍ وَسَبْعَ دَنَانِيرَ، وَحَمَلَ مِنْهَا عِيسَى بْنُ مُوسَى فِي أَيَّامِ بَنِي الْعَبَّاسِ أَلْفَيْ أَلْفٍ وَمِائَةَ أَلْفٍ وَثَمَانِينَ أَلْفَ دِينَارٍ. وَإِنَّمَا سُمِّيَ سَوَادًا لِأَنَّ الْعَرَبَ حِينَ جَاءُوا نَظَرُوا إِلَى مِثْلِ اللَّيْلِ مِنَ النَّخْلِ وَالشَّجَرِ وَالْمَاءِ فَسَمَّوْهُ سَوَادًا. خراج فارس وَذَكَرَ بَعْضُ أَهْلِ الْعِلْمِ أَنَّ الْفُرْسَ كَانَتْ تَجْبِي خَرَاجَ فَارِسَ أَرْبَعِينَ أَلْفَ أَلْفِ مِثْقَالٍ، لِأَنَّهَا بِلَادٌ ضَيِّقَةٌ، وَتَجْبِي كَرْمَانَ -لِكَثْرَةِ عُيُونِهَا وَقُنُبِهَا- سِتِّينَ أَلْفَ أَلْفِ مِثْقَالٍ، لِأَنَّهَا كَثِيرَةُ الْعُيُونِ، وَتَجْبِي خُوزَسْتَانَ خَمْسِينَ أَلْفَ أَلْفِ دِرْهَمٍ، وَالسَّوَادَ مِائَةَ أَلْفِ أَلْفٍ وَخَمْسِينَ أَلْفَ أَلْفِ دِرْهَمٍ، وَالْجَبَلَ وَالرَّيَّ إِلَى حُلْوَانَ ثَلَاثِينَ أَلْفَ أَلْفٍ سِوَى خُرَاسَانَ، وَيُخَفِّفُونَ الْخَرَاجَ عَلَى الْأَطْرَافِ. خراج مصر وَذَكَرَ بَعْضُ الْعُلَمَاءِ أَنَّهُ كَانَ خَرَاجُ مِصْرَ أَلْفَ أَلْفٍ وَسَبْعَمِائَةِ أَلْفِ دِينَارٍ، وَخَرَاجُ قِنَّسْرِينَ وَالْعَوَاصِمِ أَرْبَعَمِائَةِ أَلْفِ دِينَارٍ، وَخَرَاجُ الْمَوْصِلِ أَرْبَعَةَ آلَافِ أَلْفِ دِينَارٍ، وَثَلَاثَةً وَعِشْرِينَ أَلْفَ دِينَارٍ. عَزْلِ عَمَّارِ بْنِ يَاسِرٍ عَنِ الْكُوفَةِ  وَوِلَايَةِ أَبِي مُوسَى وَالْمُغِيرَةِ بْنِ شُعْبَةَ وقد اشْتَكَى أَهْلُ الْكُوفَةِ مِنْ عَمَّارٍ، وَقَالُوا لَهُ: إِنَّهُ لَا يَحْتَمِلُ مَا هُوَ فِيهِ وَإِنَّهُ لَيْسَ بِأَمِينٍ، وَنَزَا بِهِ أَهْلُ الْكُوفَةِ. فَدَعَاهُ عُمَرُ، فَخَرَجَ مَعَهُ وَفْدٌ يُرِيدُ أَنَّهُمْ مَعَهُ، فَكَانُوا أَشَدَّ عَلَيْهِ مِمَّنْ تَخَلَّفَ عَنْهُ، وَقَالُوا: إِنَّهُ غَيْرُ كَافٍ وَعَالِمٍ بِالسِّيَاسَةِ، وَلَا يَدْرِي عَلَى مَا اسْتَعْمَلْتَهُ. وَكَانَ مِنْهُمْ سَعْدُ بْنُ مَسْعُودٍ الثَّقَفِيُّ - عَمُّ الْمُخْتَارِ -، وَجَرِيرُ بْنُ عَبْدِ اللَّهِ، فَسَعَيَا بِهِ، فَعَزَلَهُ عُمَرُ. وَقَالَ عُمَرُ لِعَمَّارٍ: أَسَاءَكَ الْعَزْلُ ؟ قَالَ: مَا سَرَّنِي حِينَ اسْتُعْمِلْتُ وَلَقَدْ سَاءَنِي حِينَ عُزِلْتُ. فَقَالَ لَهُ: قَدْ عَلِمْتُ مَا أَنْتَ بِصَاحِبِ عَمَلٍ، وَلَكِنِّي تَأَوَّلْتُ: وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ. ثُمَّ أَقْبَلَ عُمَرُ عَلَى أَهْلِ الْكُوفَةِ فَقَالَ: مَنْ تُرِيدُونَ ؟ قَالُوا: أَبَا مُوسَى. فَأَمَّرَهُ عَلَيْهِمْ بَعْدَ عَمَّارٍ. فَأَقَامَ عَلَيْهِمْ سَنَةً فَبَاعَ غُلَامُهُ الْعَلَفَ، فَشَكَاهُ الْوَلِيدُ بْنُ عَبْدِ شَمْسٍ وَجَمَاعَةٌ مَعَهُ وَقَالُوا: إِنَّ غُلَامَهُ يَتَّجِرُ فِي جِسْرِنَا، فَعَزَلَهُ عَنْهُمْ وَصَرَفَهُ إِلَى الْبَصْرَةِ. وَصَرَفَ عُمَرَ بْنَ سُرَاقَةَ إِلَى الْجَزِيرَةِ. وَخَلَا عُمَرُ فِي نَاحِيَةِ الْمَسْجِدِ فَنَامَ، فَأَتَاهُ الْمُغِيرَةُ بْنُ شُعْبَةَ فَحَرَسَهُ حَتَّى اسْتَيْقَظَ، فَقَالَ: مَا فَعَلْتُ هَذَا يَا أَمِيرَ الْمُؤْمِنِينَ إِلَّا مِنْ عَظِيمٍ. فَقَالَ: وَأَيُّ شَيْءٍ أَعْظَمُ مِنْ مِائَةِ أَلْفٍ لَا يَرْضَوْنَ عَنْ أَمِيرٍ وَلَا يَرْضَى عَنْهُمْ أَمِيرٌ ؟ وَأُحِيطَتِ الْكُوفَةُ عَلَى مِائَةِ أَلْفِ مُقَاتِلٍ. وَأَتَاهُ أَصْحَابُهُ فَقَالُوا: مَا شَأْنُكَ ؟ فَقَالَ: إِنَّ أَهْلَ الْكُوفَةِ قَدْ عَضَّلُونِي. وَاسْتَشَارَهُمْ فِيمَنْ يُوَلِّيهِ. وَقَالَ: مَا تَقُولُونَ فِي تَوْلِيَةِ رَجُلٍ ضَعِيفٍ مُسْلِمٍ أَوْ رَجُلٍ قَوِيٍّ مُسَدِّدٍ ؟ فَقَالَ الْمُغِيرَةُ: أَمَّا الضَّعِيفُ الْمُسْلِمُ فَإِنَّ إِسْلَامَهُ لِنَفْسِهِ وَضَعْفَهُ عَلَيْكَ، وَأَمَّا الْقَوِيُّ الْمُسَدِّدُ فَإِنَّ سَدَادَهُ لِنَفْسِهِ وَقُوَّتَهُ لِلْمُسْلِمِينَ. فَوَلَّى الْمُغِيرَةَ الْكُوفَةَ، فَبَقِيَ عَلَيْهَا حَتَّى مَاتَ عُمَرُ، وَذَلِكَ نَحْوَ سَنَتَيْنِ وَزِيَادَةٍ. وَقَالَ لَهُ حِينَ بَعَثَهُ: يَا مُغِيرَةُ لِيَأْمَنْكَ الْأَبْرَارُ، وَلْيَخَفْكَ الْفُجَّارُ. ثُمَّ أَرَادَ عُمَرُ أَنْ يَبْعَثَ سَعْدًا عَلَى عَمَلِ الْمُغِيرَةِ، فَقُتِلَ عُمَرُ قَبْلَ ذَلِكَ فَأَوْصَى بِهِ. وَقِيلَ: إِنَّ عَمَّارًا عُزِلَ سَنَةَ اثْنَتَيْنِ وَعِشْرِينَ وَوَلِيَ بَعْدَهُ أَبُو مُوسَى.

     ✧ In the year twenty-one, ʿUmar appointed ʿAmmār b. Yāsir over al-Kūfah in place of Ziyād b. Ḥanẓalah, whom he had appointed after ʿAbd Allāh b. ʿAbd Allāh b. ʿItbān, and he placed ʿAbd Allāh b. Masʿūd over the treasury, and ʿUthmān b. Ḥunayf over the surveying of the land. From Ḥārithah b. Muṣarrif, he said: The letter of ʿUmar b. al-Khaṭṭāb was read to us: To proceed. I have sent to you ʿAmmār b. Yāsir as commander, and Ibn Masʿūd as teacher and minister, and I have placed Ibn Masʿūd over your treasury. They are among the noble companions of Muḥammad ﷺ, from the people of Badr. So listen to them, obey them, and follow their example. I have preferred you with Ibn Umm ʿAbd over myself. And I have sent ʿUthmān b. Ḥunayf over the Sawād, and I have assigned them both a sheep each day. So make half of it and its belly for ʿAmmār—in another narration: And I appointed Ḥudhayfah b. al-Yamān over what the Tigris waters, and I appointed ʿUthmān b. Ḥunayf over the Euphrates and what waters Azerbaijan, so make the second half among these three—. From Abū Bakr Aḥmad b. ʿAlī b. Thābit], he said: ʿUmar b. al-Khaṭṭāb ؓ sent ʿUthmān b. Ḥunayf to Iraq as governor, and commanded him to survey the irrigation of the Euphrates. He surveyed the districts and sub-districts on the western side of the Tigris. The first district was Fayrūz—which is the sub-district of al-Anbār—and it was the first part of the Sawād to drink from the Euphrates. Then the sub-district of Maskin, which is the first boundary of the Sawād on the western side of the Tigris, and its water was from Dujayl. Then followed the sub-district of Quṭrubbul, and its water was also from Dujayl. Then the sub-district of Bādarwāyā, which is the sub-district of the City of Peace, and it was the greatest of all the sub-districts of the Sawād. Each sub-district was usually governed by a single official when a governor arrived, except the sub-district of Bādarwāyā, which was governed by two officials because of its importance and abundant revenue. It had always been esteemed by the Persians and given precedence over others. ʿUthmān b. Ḥunayf arrived at al-Madāʾin during his governorship. From Abū Mijlaz: ʿUmar b. al-Khaṭṭāb ؓ sent ʿAmmār b. Yāsir to the people of al-Kūfah over their prayers and their armies, and ʿAbd Allāh b. Masʿūd over their judiciary and their treasury, and ʿUthmān b. Ḥunayf over the surveying of the land. Then he assigned them a sheep each day: half of it and its offal for ʿAmmār, and the other half between these two men. Then he said: I do not think a town from which a sheep is taken every day will be long in falling into ruin. He said: ʿUthmān b. Ḥunayf surveyed the land and imposed ten dirhams on each jarīb of vines, five dirhams on each jarīb of date palms, six dirhams on each jarīb of sugar cane, four dirhams on each jarīb of wheat, and two dirhams on each jarīb of barley. From al-Shaʿbī: ʿUmar ؓ sent ʿUthmān b. Ḥunayf, and he surveyed the Sawād and found it to be thirty-six million jarībs. He imposed on each jarīb one dirham and one qafīz. Abū ʿUbayd said: I consider this tradition to be the preserved one. The boundary of the Sawād It is said: The boundary of the Sawād upon which the survey fell extends from the borders of Mosul stretching along the water to the coast of al-Baḥrayn from the lands of ʿAbbādān and east of the Tigris; this is its length. As for its width, its boundary is from the foot of the mountain in the land of Ḥulwān to the end of the edge of al-Qādisiyyah adjoining al-ʿUdhayb in the land of the Arabs. These are the boundaries of the Sawād, and upon them the land tax was imposed. In the narration of Abū Mijlaz, he said: ʿUmar b. al-Khaṭṭāb sent ʿUthmān b. Ḥunayf over the land tax of the Sawād, and allotted him each day a quarter of a sheep and five dirhams. He commanded him to survey the Sawād, its cultivated and uncultivated land, but not to survey its salt marshes, its hills, its reed thickets, its stagnant water, or what water does not reach. He surveyed everything below the mountain—meaning the mountain of Ḥulwān—to the land of the Arabs, which is the lower Euphrates. He wrote to ʿUmar: I found everything that water reaches, cultivated and uncultivated, to be thirty-six million jarībs. The cubit of ʿUmar with which the Sawād was measured was a cubit and a fist, with the thumb laid flat. ʿUmar wrote to him: Impose on each jarīb, cultivated or uncultivated, worked by its owner or not, one dirham and one qafīz. He imposed ten dirhams on each jarīb of vines, five dirhams on fresh dates, and he gave them the date palms and trees as food, saying: This is a support for them in cultivating their lands. He imposed on the necks of the protected people: on the wealthy forty-eight dirhams, on those below that twenty-four dirhams, and on those who could not afford it twelve dirhams. In the first year, eighty-six million dirhams were collected from the land tax of the Sawād of al-Kūfah and brought to ʿUmar. The following year, one hundred twenty million dirhams were brought, and it remained at that. Ibn al-Jawzī said: We have mentioned that this length was one hundred twenty-five farsakhs, and the width was eighty farsakhs. The Sawād yielded one hundred twenty-eight million, and ʿUmar b. ʿAbd al-ʿAzīz collected one hundred twenty-four million dirhams after al-Ḥajjāj had collected, through his injustice and harshness, one hundred eighteen million dirhams. Al-Ḥajjāj had forbidden the slaughter of cows so that cultivation would increase. The poet said: We complained to him of the ruin of the Sawād, so he forbade among us the meat of cows. This Sawād used to yield in the time of the Sasanian emperors one hundred fifty million dirhams. The land tax of Egypt in the days of Pharaoh The land tax of Egypt in the days of Pharaoh was ninety-six million dinars. ʿAbd Allāh b. al-Ḥabḥāb collected it in the days of the Umayyads: two million seven hundred twenty-three thousand eight hundred seven dinars. ʿĪsā b. Mūsā brought from it in the days of the Abbasids: two million one hundred eighty thousand dinars. It was called Sawād because when the Arabs came, they saw something like the night from the date palms, trees, and water, so they called it Sawād (blackness). The land tax of Persia Some scholars mentioned that the Persians used to collect from the land tax of Persia forty million mithqāls, because it is a narrow land, and they collected from Kirmān—because of its many springs and canals—sixty million mithqāls, because it has many springs, and they collected from Khūzistān fifty million dirhams, and from the Sawād one hundred fifty million dirhams, and from al-Jabal and al-Rayy up to Ḥulwān thirty million, apart from Khurāsān, and they lightened the land tax on the frontiers. The land tax of Egypt Some scholars mentioned that the land tax of Egypt was one million seven hundred thousand dinars, the land tax of Qinnasrīn and the frontier fortresses was four hundred thousand dinars, and the land tax of Mosul was four million and twenty-three thousand dinars. The dismissal of ʿAmmār b. Yāsir from al-Kūfah and the appointment of Abū Mūsā and al-Mughīrah b. Shuʿbah The people of al-Kūfah complained about ʿAmmār and said to him: He cannot bear what he is in, and he is not trustworthy. The people of al-Kūfah rose against him. ʿUmar summoned him, and a delegation went out with him intending to support him, but they were harsher against him than those who stayed behind. They said: He is not competent and not knowledgeable in governance, and he does not know why you appointed him. Among them were Saʿd b. Masʿūd al-Thaqafī—the uncle of al-Mukhtār—and Jarīr b. ʿAbd Allāh, and they intrigued against him, so ʿUmar dismissed him. ʿUmar said to ʿAmmār: Did the dismissal grieve you? He said: I was not pleased when I was appointed, and I was grieved when I was dismissed. He said to him: I knew that you are not a man for administration, but I interpreted: "And We wished to bestow favor upon those who were oppressed in the land, and make them leaders, and make them inheritors." Then ʿUmar turned to the people of al-Kūfah and said: Whom do you want? They said: Abū Mūsā. So he appointed him over them after ʿAmmār. He remained over them for a year, then his servant sold fodder, and al-Walīd b. ʿAbd Shams and a group with him complained about him and said: His servant trades on our bridge. So he dismissed him from them and sent him to al-Baṣrah. And he sent ʿUmar b. Surāqah to al-Jazīrah. ʿUmar was alone in a corner of the mosque and fell asleep. Al-Mughīrah b. Shuʿbah came and guarded him until he woke. He said: I did this, O Commander of the Faithful, only because of something grave. He said: What is graver than a hundred thousand who are not pleased with a commander, and no commander is pleased with them? Al-Kūfah was surrounded by a hundred thousand fighters. His companions came to him and said: What is the matter with you? He said: The people of al-Kūfah have distressed me. He consulted them about whom to appoint. He said: What do you say about appointing a weak Muslim man or a strong, upright man? Al-Mughīrah said: As for the weak Muslim, his Islam is for himself and his weakness is upon you. As for the strong, upright man, his uprightness is for himself and his strength is for the Muslims. So he appointed al-Mughīrah over al-Kūfah, and he remained over it until ʿUmar died, which was about two years and more. He said to him when he sent him: O Mughīrah, let the righteous feel safe from you, and let the wicked fear you. Then ʿUmar wanted to send Saʿd to the post of al-Mughīrah, but ʿUmar was killed before that, so he bequeathed it to him. It is said that ʿAmmār was dismissed in the year twenty-two, and Abū Mūsā succeeded him.

133. Tarikh (al-Tabari) 1930No grade recorded

     فَتْحِ الدِّينَوَرِ وَالصَّيْمَرَةِ  وَغَيْرِهِمَا لَمَّا انْصَرَفَ أَبُو مُوسَى مِنْ نَهَاوَنْدَ، وَكَانَ قَدْ جَاءَ مَدَدًا عَلَى بَعْثِ أَهْلِ الْبَصْرَةِ، فَمَرَّ بِالدِّينَوَرِ فَأَقَامَ عَلَيْهَا خَمْسَةَ أَيَّامٍ وَصَالَحَهُ أَهْلُهَا عَلَى الْجِزْيَةِ وَمَضَى، فَصَالَحَهُ أَهْلُ سِيرَوَانَ عَلَى مِثْلِ صُلْحِهِمْ، وَبَعَثَ السَّائِبَ بْنَ الْأَقْرَعِ الثَّقَفِيَّ إِلَى الصَّيْمَرَةِ مَدِينَةِ مِهْرِجَانَ قَذَقَ فَفَتَحَهَا صُلْحًا، وَقِيلَ: إِنَّهُ وَجَّهَ السَّائِبَ مِنَ الْأَهْوَازِ فَفَتَحَ وِلَايَةَ مِهْرِجَانَ قَذَقَ.

     ✧ The Conquest of al-Dīnawar, al-Ṣaymarah, and Others When Abū Mūsā returned from Nahāwand, having come as reinforcement for the expedition of the people of al-Baṣrah, he passed by al-Dīnawar and stayed there five days. Its people made peace with him on the jizyah, and he went on. Then the people of Sīrawān made peace with him on the like of their peace. He sent al-Sāʾib b. al-Aqraʿ al-Thaqafī to al-Ṣaymarah, the city of Mihrajān Qadhaq, and he conquered it by peace. It is said: He sent al-Sāʾib from al-Ahwāz, and he conquered the province of Mihrajān Qadhaq.

134. Tarikh (al-Tabari) 1931No grade recorded

     وَفِي سنة إحدى وعشرين ضُرِبَتِ الدَّرَاهِمُ عَلَى نَقْشِ الْكِسْرَوِيَّةِ، وَعَلَى تِلْكَ السِّكَكِ بِأَعْيَانِهَا،  إِلَّا أَنَّهُ جُعِلَ فِيهَا اسْمُ اللَّهِ، فَبَعْضُهَا كُتِبَ فِيهِ: "الْحَمْدُ لِلَّهِ"، وَبَعْضُهَا: "مُحَمَّدٌ رَسُولُ اللَّهِ"، وَبَعْضُهَا: "لَا إِلَهَ إِلَّا اللَّهُ" وَبَعْضُهَا "عُمَرُ".

     ✧ In the year twenty-one, dirhams were struck in the Sasanian style and on those very dies, except that the name of God was placed on them. On some was written: “Praise be to God,” on some: “Muḥammad is the Messenger of God,” on some: “There is no god but God,” and on some: “ʿUmar.”

135. Tarikh (al-Tabari) 1932No grade recorded

     فَتْحُ الرَّيِّ   اسْتَخْلَفَ نُعَيْمُ بْنُ مُقَرِّنٍ عَلَى هَمَذَانَ يَزِيدَ بْنَ قَيْسٍ الْهَمْدَانِيَّ، وَسَارَ بِالْجُيُوشِ حَتَّى لَحِقَ بِالرَّيِّ فَلَقِيَ هُنَاكَ جَمْعًا كَثِيرًا مِنَ الْمُشْرِكِينَ عَظِيمًا، فَاقْتَتَلُوا عِنْدَ سَفْحِ جَبَلِ الرَّيِّ، كَانَ الزَّيْنَبِيُّ قَالَ لِنُعَيْمٍ: إِنَّ الْقَوْمَ كَثِيرٌ وَأَنْتَ فِي قِلَّةٍ، فَابْعَثْ مَعِي خَيْلًا أَدْخُلْ بِهِمْ مَدِينَتَهُمْ مِنْ مَدْخَلٍ لَا يَشْعُرُونَ بِهِ، وَنَاهِدْهُمْ أَنْتَ، فَإِنَّهُمْ إِذَا خَرَجْنَا عَلَيْهِمْ لَمْ يَثْبُتُوا لَكَ. فَبَعَثَ مَعَهُ نُعَيْمٌ خَيْلًا مِنَ اللَّيْلِ، عَلَيْهِمُ ابْنُ أَخِيهِ الْمُنْذِرُ بْنُ عَمْرٍو، فَأَدْخَلَهُمُ الزَّيْنَبِيُّ الْمَدِينَةَ، وَلَا يَشْعُرُ الْقَوْمُ، وَبَيَّتَهُمْ نُعَيْمٌ بَيَاتًا فَشَغَلَهُمْ عَنْ مَدِينَتِهِمْ، فَاقْتَتَلُوا وَصَبَرُوا لَهُ حَتَّى سَمِعُوا التَّكْبِيرَ مِنْ وَرَائِهِمْ فَانْهَزَمُوا، فَقُتِلُوا مَقْتَلَةً عُدُّوا بِالْقَصَبِ فِيهَا، وَأَفَاءَ اللَّهُ عَلَى الْمُسْلِمِينَ بِالرَّيِّ نَحْوًا مِمَّا فِي الْمَدَائِنِ، وَصَالَحَهُ الزَّيْنَبِيُّ عَلَى الرَّيِّ، وَمَرْزَبَهُ عَلَيْهِمْ نُعَيْمٌ، فَلَمْ يَزَلْ شَرَفُ الرَّيِّ فِي أَهْلِ الزَّيْنَبِيِّ، وَأَخْرَبَ نُعَيْمٌ مَدِينَتَهُمْ، وَهِيَ الَّتِي يُقَالُ لَهَا الْعَتِيقَةُ، وَأَمَرَ الزَّيْنَبِيَّ فَبَنَى مَدِينَةَ الرَّيِّ الْحُدْثَى. وَكَتَبَ نُعَيْمٌ إِلَى عُمَرَ بِالْفَتْحِ وَأَنْفَذَ الْأَخْمَاسَ، وَكَانَ الْبَشِيرُ الْمُضَارِبَ الْعِجْلِيَّ. وَرَاسَلَهُ الْمُصْمُغَانُ فِي الصُّلْحِ عَلَى شَيْءٍ يَفْتَدِي بِهِ مِنْهُ عَلَى دُنْبَاوَنْدَ، فَأَجَابَهُ إِلَى ذَلِكَ. وَقَدْ قِيلَ: إِنَّ فَتْحَ الرَّيِّ كَانَ عَلَى يَدِ قَرَظَةَ بْنَ كَعْبٍ، وَقِيلَ: كَانَ فَتْحُهَا سَنَةَ إِحْدَى وَعِشْرِينَ. وَقِيلَ غَيْرُ ذَلِكَ. وَاللَّهُ أَعْلَمُ. وقَالَ الْوَاقِدِيُّ: إِنَّمَا فَتْحُ هَمْدَانَ وَالرَّيِّ فِي سَنَةِ ثَلَاثٍ وَعِشْرِينَ.

     ✧ The Conquest of al-Rayy Nuʿaym b. Muqarrin appointed Yazīd b. Qays al-Hamdānī as his deputy over Hamadhān, and he marched with the armies until he reached al-Rayy. There he encountered a large and formidable gathering of polytheists, and they fought at the foot of the mountain of al-Rayy. Al-Zaynabī had said to Nuʿaym: "The people are many and you are few, so send with me some cavalry, and I will enter their city with them through an entry they are unaware of, while you engage them. For when we come out upon them, they will not stand firm against you." So Nuʿaym sent with him cavalry by night, commanded by his nephew al-Mundhir b. ʿAmr. Al-Zaynabī brought them into the city while the people were unaware, and Nuʿaym attacked them by night, distracting them from their city. They fought and held firm against him until they heard the takbīr from behind them, then they fled. They were killed in such numbers that they were counted by stalks, and God granted the Muslims as spoils from al-Rayy something like what was in al-Madāʾin. Al-Zaynabī made peace with him over al-Rayy, and Nuʿaym appointed him as governor over them. Thus the nobility of al-Rayy remained with the family of al-Zaynabī. Nuʿaym destroyed their city, the one called al-ʿAtīqa, and ordered al-Zaynabī to build the new city of al-Rayy. Nuʿaym wrote to ʿUmar announcing the conquest and sent the fifths. The bearer of good tidings was al-Muḍārib al-ʿIjlī. Al-Muṣmughān corresponded with him seeking peace for something with which he would ransom himself from him over Dunbāwand, and he agreed to that. It has been said that the conquest of al-Rayy was at the hand of Qaraẓa b. Kaʿb, and it has been said that its conquest was in the year twenty-one, and something else has been said. And God knows best. Al-Wāqidī said: The conquest of Hamadhān and al-Rayy occurred only in the year twenty-three.

136. Tarikh (al-Tabari) 1933No grade recorded

     فَتْحُ قَوْمِسَ   وَلَمَّا وَرَدَ الْبَشِيرُ بِفَتْحِ الرَّيِّ وَأَخْمَاسِهَا، كَتَبَ عُمَرُ إِلَى نُعَيْمِ بْنِ مُقَرِّنٍ أَنْ يَبْعَثَ أَخَاهُ سُوَيْدَ بْنَ مُقَرِّنٍ إِلَى قَوْمِسَ، فَسَارَ إِلَيْهَا سُوَيْدٌ، فَلَمْ يَقُمْ لَهُ شَيْءٌ حَتَّى أَخَذَهَا سِلْمًا، وَعَسْكَرَ بِهَا وَكَتَبَ لِأَهْلِهَا كِتَابَ أَمَانٍ وَصُلْحٍ.

     ✧ The Conquest of Qūmis When the bearer of glad tidings arrived with the conquest of al-Rayy and its fifths, ʿUmar wrote to Nuʿaym b. Muqarrin ordering him to send his brother Suwayd b. Muqarrin to Qūmis. Suwayd marched to it, and nothing withstood him until he took it peacefully. He encamped there and wrote for its people a document of security and peace.

137. Tarikh (al-Tabari) 1934No grade recorded

     فَتْحُ جُرْجَانَ   وَقَدْ قِيلَ: إِنَّمَا سُمِّيَتْ جُرْجَانَ لِأَنَّهُ بَنَاهَا جُرْجَانُ بْنُ لَاوِذَ بْنِ سَامَ بْنِ نُوحٍ. لَمَّا عَسْكَرَ سُوَيْدٌ بِقُومِسَ بَعَثَ إِلَيْهِ أَهْلُ بُلْدَانٍ شَتَّى؛ مِنْهَا جُرْجَانُ وَطَبَرِسْتَانُ وَغَيْرُهَا يَسْأَلُونَهُ الصُّلْحَ عَلَى الْجِزْيَةِ، فَصَالَحَ الْجَمِيعَ وَكَتَبَ لِأَهْلِ كُلِّ بَلْدَةٍ كِتَابَ أَمَانٍ وَصُلْحٍ. حيث سَارَ سُوَيْدٌ إِلَى جُرْجَانَ فَعَسْكَرَ بِهَا بِبَسْطَامَ وَكَتَبَ إِلَى مَلِكِ جُرْجَانَ، وَهُوَ زُرْنَانُ صُولُ، وَكَاتَبَهُ زُرْنَانُ صُولُ وَصَالَحَهُ عَلَى جُرْجَانَ عَلَى الْجِزْيَةِ وَكِفَايَةِ حَرْبِ جُرْجَانَ وَأَنْ يُعِينَهُ سُوَيْدٌ إِنْ غَلَبَ، فَأَجَابَهُ سُوَيْدٌ إِلَى ذَلِكَ، وَتَلَقَّاهُ زُرْنَانُ صُولُ قَبْلَ دُخُولِهِ جُرْجَانَ فَدَخَلَ مَعَهُ وَعَسْكَرَ بِهَا حَتَّى جَبَى الْخَرَاجَ وَسَمَّى فُرُوجَهَا، فَسَدَّهَا بِتُرْكِ دِهِسْتَانَ، وَرَفَعَ الْجِزْيَةَ عَمَّنْ قَامَ بِمَنْعِهَا وَأَخَذَهَا مِنَ الْبَاقِينَ. وَقِيلَ: كَانَ فَتْحُهَا سَنَةَ ثَمَانِي عَشْرَةَ. وَقِيلَ سَنَةَ ثَلَاثِينَ زَمَنَ عُثْمَانَ.

     ✧ The Conquest of Jurjān It has been said: Jurjān was only named so because Jurjān b. Lāwidh b. Sām b. Nūḥ built it. When Suwayd encamped at Qūmis, the people of various lands—among them Jurjān and Ṭabaristān and others—sent to him asking for peace on payment of the jizyah. He made peace with all of them and wrote for the people of each land a document of security and peace. Then Suwayd marched to Jurjān and encamped there at Basṭām, and he wrote to the king of Jurjān, who was Zurzān Ṣūl, and Zurzān Ṣūl corresponded with him and made peace with him over Jurjān on payment of the jizyah and the sufficiency of the war of Jurjān, and that Suwayd should aid him if he were victorious. Suwayd agreed to that, and Zurzān Ṣūl met him before he entered Jurjān, and he entered with him and encamped there until he collected the kharāj and named its frontier passes, and he blocked them with the Turks of Dihistān, and he lifted the jizyah from those who undertook to defend them and took it from the rest. It is said: Its conquest was in the year eighteen. And it is said: in the year thirty, in the time of ʿUthmān.

138. Tarikh (al-Tabari) 1935No grade recorded

     فَتْحُ أَذْرَبِيجَانَ   عَلَى يَدَيْ عُتْبَةَ وَكَتَبَ لَهُمْ كِتَابَ أَمَانٍ قَالَ الْوَاقِدِيُّ وَأَبُو مَعْشَرٍ: كَانَتْ فِي سَنَةِ ثِنْتَيْنِ وَعِشْرِينَ. وَقَالَ سَيْفٌ: كَانَتْ فِي سَنَةِ ثَمَانِيَ عَشْرَةَ بَعْدَ فَتْحِ هَمَذَانَ وَالرَّيِّ وَجُرْجَانَ. وَأَبُو مَعْشَرٍ يَقُولُ بِأَنَّ أَذْرَبِيجَانَ كَانَتْ بَعْدَ هَذِهِ الْبُلْدَانِ، وَلَكِنْ عِنْدَهُ أَنَّ الْجَمِيعَ كَانَ فِي هَذِهِ السَّنَةِ. وَعِنْدَ الْوَاقِدِيِّ أَنَّ فَتْحَ هَمَذَانَ وَالرَّيِّ كَانَ فِي سَنَةِ ثَلَاثٍ وَعِشْرِينَ؛ فَهَمَذَانُ افْتَتَحَهَا الْمُغِيرَةُ بَعْدَ مَقْتَلِ عُمَرَ بِسِتَّةِ أَشْهُرٍ، قَالَ: وَيُقَالُ: كَانَ فَتْحُ الرَّيِّ قَبْلَ وَفَاةِ عُمَرَ بِسَنَتَيْنِ. إِلَّا أَنَّ الْوَاقِدِيَّ وَأَبَا مَعْشَرٍ مُتَّفِقَانِ عَلَى أَنَّ أَذْرَبِيجَانَ فِي هَذِهِ السَّنَةِ، وَتَبِعَهُمَا ابْنُ جَرِيرٍ وَغَيْرُهُ. لَمَّا افْتَتَحَ نُعَيْمُ بْنُ مُقَرِّنٍ هَمَذَانَ ثُمَّ الرَّيَّ، وَكَانَ قَدْ بَعَثَ بَيْنَ يَدَيْهِ بُكَيْرَ بْنَ عَبْدِ اللَّهِ مِنْ هَمَذَانَ إِلَى أَذْرَبِيجَانَ، وَأَرْدَفَهُ بِسِمَاكِ بْنِ خَرَشَةَ، فَلَقِيَ إِسْفَنْدِيَاذُ بْنُ الْفَرُّخْزَاذِ بُكَيْرًا وَأَصْحَابَهُ، قَبْلَ أَنْ يَقْدَمَ عَلَيْهِمْ سِمَاكٌ، فَاقْتَتَلُوا فَهَزَمَ اللَّهُ الْمُشْرِكِينَ، وَأَسَرَ بُكَيْرٌ إِسْفَنْدِيَاذَ، فَقَالَ لَهُ إِسْفَنْدِيَاذُ: الصُّلْحُ أَحَبُّ إِلَيْكَ أَمِ الْحَرْبُ ؟ فَقَالَ: بَلِ الصُّلْحُ. قَالَ: فَأَمْسِكْنِي عِنْدَكَ. فَأَمْسَكَهُ، ثُمَّ جَعَلَ يَفْتَحُ بَلَدًا بَلَدًا، وَعُتْبَةُ بْنُ فَرْقَدٍ أَيْضًا يَفْتَحُ مَعَهُ بَلَدًا بَلَدًا فِي مُقَابَلَتِهِ مِنَ الْجَانِبِ الْآخَرِ. ثُمَّ جَاءَ كِتَابُ عُمَرَ، بِأَنْ يَتَقَدَّمَ بُكَيْرٌ إِلَى الْبَابِ، وَجَعْلِ سِمَاكٍ مَوْضِعَهُ نَائِبًا لِعُتْبَةَ بْنِ فَرْقَدٍ. وَجَمَعَ عُمَرُ أَذْرَبِيجَانَ كُلَّهَا لِعُتْبَةَ بْنِ فَرْقَدٍ، وَسَلَّمَ إِلَيْهِ بُكَيْرٌ إِسْفَنْدِيَاذَ، وَصَارَ كَمَا أَمَرَهُ عُمَرُ إِلَى الْبَابِ. قَالُوا: وَقَدْ كَانَ اعْتَرَضَ بَهْرَامُ بْنُ فَرُّخْزَاذَ لِعُتْبَةَ بْنِ فَرْقَدٍ، فَهَزَمَهُ عُتْبَةُ وَهَرَبَ بَهْرَامُ، فَلَمَّا بَلَغَ ذَلِكَ إِسْفَنْدِيَاذَ وَهُوَ فِي الْأَسْرِ عِنْدَ بُكَيْرٍ قَالَ: الْآنَ تَمَّ الصُّلْحُ وَطَفِئَتِ الْحَرْبُ. فَصَالَحَهُ فَأَجَابَ إِلَى ذَلِكَ كُلُّهُمْ، وَعَادَتْ أَذْرَبِيجَانُ سِلْمًا، وَكَتَبَ بِذَلِكَ عُتْبَةُ وَبُكَيْرٌ إِلَى عُمَرَ، وَبَعَثُوا بِالْأَخْمَاسِ إِلَيْهِ، وَكَتَبَ عُتْبَةُ - حِينَ انْتَهَتْ إِلَيْهِ إِمْرَةُ أَذْرَبِيجَانَ - لِأَهْلِهَا كِتَابَ أَمَانٍ وَصُلْحٍ. وقيل فُتِحَتْ أَذْرَبِيجَانُ عَلَى يَدَيِ الْمُغِيرَةِ بْنِ شُعْبَةَ  . قَالَهُ ابْنُ إِسْحَاقَ. فَيُقَالُ: إِنَّهُ صَالَحَهُمْ عَلَى ثَمَانِمِائَةِ أَلْفِ دِرْهَمٍ. وَقَالَ أَبُو عُبَيْدَةَ: فَتَحَهَا حَبِيبُ بْنُ مَسْلَمَةَ الْفِهْرِيُّ بِأَهْلِ الشَّامِ عَنْوَةً، وَمَعَهُ أَهْلُ الْكُوفَةِ؛ فِيهِمْ حُذَيْفَةُ فَافْتَتَحَهَا بَعْدَ قِتَالٍ شَدِيدٍ. وَاللَّهُ أَعْلَمُ. وَفِي هَذِهِ الْغُزَاةِ: بَعَثَ عُتْبَةُ إِلَى عُمَرَ ؓ بِخَبِيصٍ أَهْدَاهُ إِلَيْهِ. فعَنْ عُتْبَةَ بْنِ فَرْقَدٍ، قَالَ: قَدِمْتُ عَلَى عُمَرَ ؓ بِسِلَالٍ مِنْ خَبِيصٍ، فَشَهِدْتُ غَدَاهُ، فَأَتَى بِجَفْنَةٍ مِنْ ثَرِيدٍ، فَأَخَذَ وَأَخَذْنَا، فَجَعَلْتُ أَرَى عَلَيْهِ الشَّيْءَ أَحْبِسُهُ سَنَامًا، فَإِذَا لُكْتُهُ وَجَدْتُهُ عَلِيًّا، فَأَتَطَلَّبُ غَفْلَتَهُ حَتَّى أَجْعَلَهُ بَيْنَ الْخِوَانِ وَالْقَصْعَةِ فَفَعَلْتُ ذَلِكَ مِرَارًا، وَكَفَفْتُ. ثُمَّ دُعِيَ بِعُسٍّ مِنْ عِسَاسِ الْعَرَبِ فِيهِ نَبِيذٌ شَدِيدٌ، فَشَرِبَ ثُمَّ نَاوَلَنِي فَلَمْ أُطِقْهُ، ثُمَّ قَالَ: نَأْكُلُ مِنْ هَذَا اللَّحْمِ، وَنَشْرَبُ عَلَيْهِ مِنْ هَذَا النَّبِيذِ الشَّدِيدِ فَيُقَطِّعُهُ فِي بُطُونِنَا، إِنَّا لَنَنْحَرُ لِلْمُسْلِمِينَ الْجَزُورَ فَنُطْعِمُ الْمُسْلِمِينَ أَطَائِبَهَا، وَيَأْكُلُ عُمَرُ وَآلُ عُمَرَ عُنُقَهَا، فَقُلْتُ لَهُ: إِنَّكَ مَشْغُولٌ بِحَوَائِجِ الْمُسْلِمِينَ وَقَدْ أَهَدَيْتُ لَكَ طَعَامًا يَعْصِمُكَ وَيُقَوِّيكَ، قَالَ: فَاعْرِضْهُ عَلَيَّ، قَالَ: فَأَدَّيْتُ لَهُ تِلْكَ السِّلَالَ وَكَشَفْتُ لَهُ عَنْهَا، فَقَالَ: أَقْسَمْتُ عَلَيْكَ، لَمَا لَمْ تَدَعْ أَحَدًا مِنَ الْمُسْلِمِينَ إِلَّا أَهْدَيْتَ لَهُ مِثْلَ هَذَا، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ لَوْ جُمِعَ مَالُ قَيْسِ بْنِ عَيْلَانَ مَا وَسِعَ لِذَاكَ، فَقَالَ: ضُمَّ هَدِيَّتَكَ إِلَيْكَ، فَإِنَّهُ لَا حَاجَةَ لِي فِي شَيْءٍ لَا يُشْبِعُ الْمُسْلِمِينَ.

     ✧ The Conquest of Adhrabījān at the Hands of ʿUtbah And he wrote for them a document of amnesty. Al-Wāqidī and Abū Maʿshar said: It was in the year twenty-two. Sayf said: It was in the year eighteen, after the conquest of Hamadhān, al-Rayy, and Jurjān. Abū Maʿshar says that Adhrabījān was after these lands, but according to him all of them were in this year. According to al-Wāqidī, the conquest of Hamadhān and al-Rayy was in the year twenty-three; so Hamadhān was conquered by al-Mughīrah six months after the killing of ʿUmar. He said: It is said that the conquest of al-Rayy was two years before the death of ʿUmar. However, al-Wāqidī and Abū Maʿshar agree that Adhrabījān was in this year, and Ibn Jarīr and others followed them. When Nuʿaym b. Muqarrin conquered Hamadhān then al-Rayy, he had sent ahead of him Bukayr b. ʿAbd Allāh from Hamadhān to Adhrabījān, and he reinforced him with Simāk b. Kharashah. Isfandhiyādh b. al-Farrukhzādh met Bukayr and his companions before Simāk came to them, so they fought and Allah defeated the polytheists, and Bukayr captured Isfandhiyādh. Isfandhiyādh said to him: "Is peace more beloved to you or war?" He said: "Rather peace." He said: "Then keep me with you." So he kept him. Then he began to conquer town after town, and ʿUtbah b. Farqad also conquered with him town after town on the opposite side from the other direction. Then the letter of ʿUmar came, ordering Bukayr to advance to al-Bāb, and appointing Simāk in his place as deputy for ʿUtbah b. Farqad. ʿUmar combined all of Adhrabījān under ʿUtbah b. Farqad, and Bukayr handed Isfandhiyādh over to him, and he went to al-Bāb as ʿUmar commanded him. They said: Bahrām b. Farrukhzādh had confronted ʿUtbah b. Farqad, and ʿUtbah defeated him and Bahrām fled. When that reached Isfandhiyādh while he was in captivity with Bukayr, he said: "Now peace is complete and war is extinguished." So he made peace with him, and all of them agreed to that, and Adhrabījān returned to peace. ʿUtbah and Bukayr wrote about that to ʿUmar, and they sent the fifths to him. ʿUtbah wrote—when the command of Adhrabījān came to him—for its people a document of amnesty and peace. It was also said: Adhrabījān was conquered at the hands of al-Mughīrah b. Shuʿbah. Ibn Isḥāq said that. It is said that he made peace with them for eight hundred thousand dirhams. Abū ʿUbaydah said: Ḥabīb b. Maslamah al-Fihrī conquered it with the people of Syria by force, and with him were the people of al-Kūfah; among them Ḥudhayfah, so he conquered it after severe fighting. And Allah knows best. And in this expedition: ʿUtbah sent to ʿUmar ؓ some khabīṣ as a gift. From ʿUtbah b. Farqad, he said: I came to ʿUmar ؓ with baskets of khabīṣ, and I attended his morning meal. A large bowl of tharīd was brought, and he took and we took. I began to see on him something I restrained myself from—a hump. When I chewed it, I found it tough, so I sought his inattention until I placed it between the table and the bowl, and I did that several times, and then I stopped. Then a large wooden cup of the Arabs was called for, containing strong nabīdh, and he drank, then handed it to me, but I could not bear it. Then he said: "We eat this meat, and we drink with it this strong nabīdh, and it cuts it up in our bellies. Verily, we slaughter a camel for the Muslims and feed the Muslims its best parts, while ʿUmar and the family of ʿUmar eat its neck." I said to him: "You are occupied with the needs of the Muslims, and I have gifted you food that will protect you and strengthen you." He said: "Present it to me." He said: So I brought those baskets to him and uncovered them for him. He said: "I adjure you, if you have not left anyone among the Muslims except that you gifted him the like of this." I said: "O Commander of the Faithful, by Allah, if the wealth of Qays b. ʿAylān were gathered, it would not suffice for that." He said: "Take back your gift, for I have no need for something that does not satisfy the Muslims."

139. Tarikh (al-Tabari) 1936No grade recorded

     فَتْحُ الْبَابِ   قَالَ ابْنُ جَرِيرٍ: وَزَعَمَ سَيْفٌ أَنَّهُ فِي سنة ثنتين وعشرين؛ كَتَبَ عُمَرُ بْنُ الْخَطَّابِ كِتَابًا بِالْإِمْرَةِ عَلَى هَذِهِ الْغَزْوَةِ لِسُرَاقَةَ بْنِ عَمْرٍو - الْمُلَقَّبِ بِذِي النُّورِ - وَجَعَلَ عَلَى مُقَدِّمَتِهِ عَبْدَ الرَّحْمَنِ بْنَ رَبِيعَةَ، وَيُقَالُ لَهُ: ذُو النُّورِ أَيْضًا. وَجَعَلَ عَلَى إِحْدَى الْمُجَنَّبَتَيْنِ حُذَيْفَةَ بْنَ أُسَيْدٍ، وَعَلَى الْأُخْرَى بُكَيْرَ بْنَ عَبْدِ اللَّهِ اللِّيثِيَّ - وَكَانَ قَدْ تَقَدَّمَهُمْ إِلَى الْبَابِ - وَعَلَى الْمَقَاسِمِ سَلْمَانُ بْنُ رَبِيعَةَ. فَسَارُوا كَمَا أَمَرَهُمْ عُمَرُ، وَعَلَى تَعْبِئَتِهِ، فَلَمَّا انْتَهَى مُقَدَّمُ الْعَسَاكِرِ - وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ رَبِيعَةَ - إِلَى الْمَلِكِ الَّذِي هُنَاكَ عِنْدَ الْبَابِ وَهُوَ شَهْرَبْرَازُ مَلِكُ أَرْمِينِيَّةَ وَهُوَ مِنْ بَيْتِ الْمَلِكِ الَّذِي قَتَلَ بَنِي إِسْرَائِيلَ وَغَزَا الشَّامَ فِي قَدِيمِ الزَّمَانِ، فَكَتَبَ شَهْرَبْرَازُ لِعَبْدِ الرَّحْمَنِ وَاسْتَأْمَنَهُ، فَأَمَّنَهُ عَبْدُ الرَّحْمَنِ بْنُ رَبِيعَةَ، فَقَدِمَ عَلَيْهِ الْمَلِكُ. فَقَالَ: إِنِّي بِإِزَاءِ عَدُوٍّ كَلِبٍ وَأُمَمٍ مُخْتَلِفَةٍ لَيْسَتْ لَهُمْ أَحْسَابٌ وَلَا يَنْبَغِي لِذِي الْحَسَبِ وَالْعَقْلِ أَنْ يُعِينَهُمْ عَلَى ذِي الْحَسَبِ، وَلَسْتُ مِنَ الْقَبْجِ وَلَا الْأَرْمَنِ فِي شَيْءٍ، وَإِنَّكُمْ قَدْ غَلَبْتُمْ عَلَى بِلَادِي وَأُمَّتِي، فَأَنَا مِنْكُمْ وَيَدِي مَعَ أَيْدِيكُمْ، وَجِزْيَتِي إِلَيْكُمْ وَالنَّصْرُ لَكُمْ، وَالْقِيَامُ بِمَا تُحِبُّونَ، فَلَا تَسُومُونَنَا الْجِزْيَةَ فَتُوَهِّنُونَا بِعَدُوِّكُمْ. فَقَالَ لَهُ: إِنَّ فَوْقِيَ رَجُلًا فَاذْهَبْ إِلَيْهِ. فَبَعَثَهُ إِلَى سُرَاقَةَ بْنِ عَمْرٍو أَمِيرِ الْجَيْشِ، فَسَأَلَ مِنْ سُرَاقَةَ الْأَمَانَ، فَكَتَبَ إِلَى عُمَرَ، فَأَجَازَ مَا أَعْطَاهُ مِنَ الْأَمَانِ، وَاسْتَحْسَنَهُ، فَكَتَبَ لَهُ سُرَاقَةُ كِتَابًا بِذَلِكَ. فَتْحِ مُوقَانَ   ولَمَّا فَرَغَ سُرَاقَةُ مِنَ الْبَابِ أَرْسَلَ بُكَيْرَ بْنَ عَبْدِ اللَّهِ، وَحَبِيبَ بْنَ مَسْلَمَةَ، وَحُذَيْفَةَ بْنَ أَسِيدٍ، وَسَلْمَانَ بْنَ رَبِيعَةَ إِلَى أَهْلِ تِلْكَ الْجِبَالِ الْمُحِيطَةِ بِأَرْمِينِيَّةَ، فَوَجَّهَ بُكَيْرًا إِلَى مُوقَانَ، وَحَبِيبًا إِلَى تَفْلِيسَ، وَحُذَيْفَةَ إِلَى جِبَالِ اللَّانِ، وَسَلْمَانَ إِلَى الْوَجْهِ الْآخَرِ. وَكَتَبَ سُرَاقَةُ بِالْفَتْحِ إِلَى عُمَرَ، وَبِإِرْسَالِ هَؤُلَاءِ النَّفَرِ إِلَى الْجِهَاتِ الْمَذْكُورَةِ، فَأَتَى عُمَرَ أَمْرٌ لَمْ يَظُنَّ أَنْ يَتِمَّ لَهُ بِغَيْرِ مَؤُونَةٍ ; لِأَنَّهُ فَرْجٌ عَظِيمٌ وَجُنْدٌ عَظِيمٌ، فَلَمَّا اسْتَوْسَقُوا وَاسْتَحْلَوُا الْإِسْلَامَ وَعَدْلَهُ مَاتَ سُرَاقَةُ، وَاسْتَخْلَفَ عَبْدَ الرَّحْمَنِ بْنَ رَبِيعَةَ. وَلَمْ يَفْتَتِحْ أَحَدٌ مِنْ أُولَئِكَ الْقُوَّادِ إِلَّا بُكَيْرٌ، فَإِنَّهُ فَضَّ أَهْلَ مُوقَانَ، ثُمَّ تَرَاجَعُوا عَلَى الْجِزْيَةِ، عَنْ كُلِّ حَالِمٍ دِينَارٌ. وَكَانَ فَتْحُهَا سَنَةَ إِحْدَى وَعِشْرِينَ. وَلَمَّا بَلَّغَ عُمَرَ مَوْتُ سُرَاقَةَ وَاسْتِخْلَافُهُ عَبْدَ الرَّحْمَنِ بْنَ رَبِيعَةَ أَقَرَّ عَبْدَ الرَّحْمَنِ عَلَى فَرْجِ الْبَابِ وَأَمَرَهُ بِغَزْوِ التُّرْكِ.

     ✧ The Conquest of al-Bāb Ibn Jarīr said: Saif claimed that in the year twenty-two, ʿUmar b. al-Khaṭṭāb wrote a letter of command for this campaign to Surāqah b. ʿAmr—who was nicknamed Dhū al-Nūr—and he placed over his vanguard ʿAbd al-Raḥmān b. Rabīʿah, who was also called Dhū al-Nūr. Over one of the two wings he placed Ḥudhaifah b. Usaid, and over the other Bukair b. ʿAbd Allāh al-Laithī—who had preceded them to al-Bāb—and over the distribution of spoils Salmān b. Rabīʿah. They marched as ʿUmar had ordered them and according to his arrangement. When the vanguard of the armies—which was ʿAbd al-Raḥmān b. Rabīʿah—reached the king who was there at al-Bāb, namely Shahrabarāz, king of Armenia, who was from the house of the king who had killed the Children of Israel and had raided Syria in ancient times, Shahrabarāz wrote to ʿAbd al-Raḥmān and sought a guarantee of safety from him. ʿAbd al-Raḥmān b. Rabīʿah granted him safety, and the king came to him and said: "I am facing a fierce enemy and various nations who have no noble lineages, and it is not fitting for a man of lineage and intellect to help them against a man of lineage. I have nothing to do with the Qabj or the Armenians. You have conquered my lands and my people, so I am one of you, my hand is with your hands, my tribute is to you, my support is for you, and I will carry out what you love. So do not impose the jizyah on us, lest you weaken us against your enemy." He said to him: "There is a man above me, so go to him." He sent him to Surāqah b. ʿAmr, the commander of the army. He asked Surāqah for safety. Surāqah wrote to ʿUmar, and ʿUmar approved the safety he had given and deemed it good, and Surāqah wrote him a document to that effect. The Conquest of Mūqān When Surāqah had finished with al-Bāb, he sent Bukair b. ʿAbd Allāh, Ḥabīb b. Maslamah, Ḥudhaifah b. Usaid, and Salmān b. Rabīʿah to the people of those mountains surrounding Armenia. He dispatched Bukair to Mūqān, Ḥabīb to Tiflīs, Ḥudhaifah to the mountains of al-Lān, and Salmān to the other direction. Surāqah wrote to ʿUmar about the conquest and about sending these men to the mentioned directions. An affair came to ʿUmar that he had not thought would be accomplished without trouble, because it was a great frontier and a great army. When they had become secure and found Islam and its justice sweet, Surāqah died and appointed ʿAbd al-Raḥmān b. Rabīʿah as his successor. None of those commanders achieved a conquest except Bukair, for he dispersed the people of Mūqān; then they returned to the jizyah, one dinar for every adult. Its conquest was in the year twenty-one. When the news of Surāqah's death and his appointment of ʿAbd al-Raḥmān b. Rabīʿah reached ʿUmar, he confirmed ʿAbd al-Raḥmān over the frontier of al-Bāb and ordered him to raid the Turks.

140. Tarikh (al-Tabari) 1937No grade recorded

     أَوَّلُ غَزْوِ التُّرْكِ   وَهُوَ تَصْدِيقُ الْحَدِيثِ الثَّابِتِ فِي " الصَّحِيحِ "، عَنْ أَبِي هُرَيْرَةَ، وَعُمَرَ بْنِ تَغْلِبَ؛ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: لَا تَقُومُ السَّاعَةُ حَتَّى تُقَاتِلُوا قَوْمًا عِرَاضَ الْوُجُوهِ، ذُلْفَ الْأُنُوفِ، حُمْرَ الْوُجُوهِ، كَأَنَّ وُجُوهَهُمُ الْمَجَانُّ الْمُطْرَقَةُ وَفِي رِوَايَةٍ يَنْتَعِلُونَ الشَّعْرَ. لَمَّا جَاءَ كِتَابُ عُمَرَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ يَأْمُرُهُ بِأَنْ يَغْزُوَ التُّرْكَ، سَارَ حَتَّى قَطَعَ الْبَابَ قَاصِدًا لِمَا أَمَرَهُ عُمَرُ، فَقَالَ لَهُ شَهْرَبْرَازُ: أَيْنَ تُرِيدُ ؟ قَالَ: أُرِيدُ مَلِكَ التُّرْكِ بَلَنْجَرَ. فَقَالَ لَهُ شَهْرَبْرَازُ: إِنَّا لَنَرْضَى مِنْهُمْ بِالْمُوَادَعَةِ، وَنَحْنُ مِنْ وَرَاءِ الْبَابِ. فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: إِنَّ اللَّهَ بَعَثَ إِلَيْنَا رَسُولًا، وَوَعَدَنَا عَلَى لِسَانِهِ بِالنَّصْرِ وَالظَّفَرِ، وَنَحْنُ لَا نَزَالُ مَنْصُورِينَ. فَقَاتَلَ التُّرْكَ وَسَارَ فِي بِلَادِ بَلَنْجَرَ مِائَتَيْ فَرْسَخٍ، وَغَزَا مَرَّاتٍ مُتَعَدِّدَةً. ثُمَّ كَانَتْ لَهُ وَقَائِعُ هَائِلَةٌ فِي زَمَنِ عُثْمَانَ، كَمَا سَنُورِدُهُ فِي مَوْضِعِهِ، إِنْ شَاءَ اللَّهُ تَعَالَى. فَعَنْ سَلْمَانَ بْنِ رَبِيعَةَ، قَالَ: لَمَّا دَخَلَ عَلَيْهِمْ عَبْدُ الرَّحْمَنِ بْنُ رَبِيعَةَ بِلَادَهُمْ حَالَ اللَّهُ بَيْنَ التُّرْكِ وَالْخُرُوجِ عَلَيْهِ، وَقَالُوا: مَا اجْتَرَأَ عَلَيْنَا هَذَا الرَّجُلُ إِلَّا وَمَعَهُمُ الْمَلَائِكَةُ تَمْنَعُهُمْ مِنَ الْمَوْتِ. فَتَحَصَّنُوا مِنْهُ وَهَرَبُوا بِالْغُنْمِ وَالظَّفَرِ. ثُمَّ إِنَّهُ غَزَاهُمْ غَزَوَاتٍ فِي زَمَنِ عُثْمَانَ فَظَفِرَ بِهِمْ، كَمَا كَانَ يَظْفَرُ بِغَيْرِهِمْ. فَلَمَّا وَلَّى عُثْمَانُ عَلَى الْكُوفَةِ بَعْضَ مَنْ كَانَ ارْتَدَّ، غَزَاهُمْ فَتَذَامَرَتِ التُّرْكُ، وَقَالَ بَعْضُهُمْ لِبَعْضٍ: إِنَّهُمْ لَا يَمُوتُونَ. وَقَالَ: انْظُرُوا. وَفَعَلُوا فَاخْتَفَوْا لَهُمْ فِي الْغِيَاضِ، فَرَمَى رَجُلٌ مِنْهُمْ رَجُلًا مِنَ الْمُسْلِمِينَ عَلَى غِرَّةٍ، فَقَتَلَهُ وَهَرَبَ عَنْهُ أَصْحَابُهُ، فَخَرَجُوا عَلَى الْمُسْلِمِينَ بَعْدَ ذَلِكَ حَتَّى عَرَفُوا أَنَّ الْمُسْلِمِينَ يَمُوتُونَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَنَادَى مُنَادٍ مِنَ الْجَوِّ: صَبْرًا آلَ عَبْدِ الرَّحْمَنِ وَمَوْعِدُكُمُ الْجَنَّةُ. فَقَاتَلَ عَبْدُ الرَّحْمَنِ حَتَّى قُتِلَ وَانْكَشَفَ النَّاسُ، وَأَخَذَ الرَّايَةَ سَلْمَانُ بْنُ رَبِيعَةَ فَقَاتَلَ بِهَا، وَنَادَى الْمُنَادِي مِنَ الْجَوِّ: صَبْرًا آلَ سَلْمَانَ بْنَ رَبِيعَةَ. فَقَاتَلَ قِتَالًا شَدِيدًا، ثُمَّ تَحَيَّزَ سَلْمَانُ وَأَبُو هُرَيْرَةَ بِالْمُسْلِمِينَ، وَفَرُّوا مِنْ كَثْرَةِ التُّرْكِ وَرَمْيِهِمُ الشَّدِيدِ السَّدِيدِ عَلَى جِيلَانَ فَقَطَعُوهَا إِلَى جُرْجَانَ وَاجْتَرَأَتِ التُّرْكُ بَعْدَهَا، وَمَعَ هَذَا أَخَذَتِ التُّرْكُ عَبْدَ الرَّحْمَنِ بْنَ رَبِيعَةَ فَدَفَنُوهُ فِي بِلَادِهِمْ، فَهُمْ يَسْتَسْقُونَ بِقَبْرِهِ إِلَى الْيَوْمِ.

     ✧ The first raid against the Turks This confirms the authentic hadith in the Ṣaḥīḥ, from Abū Hurayrah and ʿUmar b. Taghlib; that the Messenger of Allah ﷺ said: The Hour will not be established until you fight a people with broad faces, snub noses, and red faces, as if their faces are layered shields. In one narration: they wear hair. When ʿUmar's letter came to ʿAbd al-Raḥmān b. Rabīʿah commanding him to raid the Turks, he marched until he crossed the Bāb, heading for what ʿUmar had commanded him. Shahrabarāz said to him: Where do you intend to go? He said: I intend to go to the king of the Turks, Balanjar. Shahrabarāz said to him: We are content with a truce with them, and we are behind the Bāb. ʿAbd al-Raḥmān said to him: Allah has sent us a Messenger, and promised us victory and triumph through his tongue, and we will continue to be victorious. He fought the Turks and traveled in the lands of Balanjar for two hundred farsakhs, and raided them many times. Then there occurred terrible battles in the time of ʿUthmān, as we will mention in its place, if Allah Almighty wills. From Salmān b. Rabīʿah, he said: When ʿAbd al-Raḥmān b. Rabīʿah entered their lands against them, Allah came between the Turks and their coming out against him, and they said: This man would not have dared against us unless angels were with them, preventing them from death. So they fortified themselves against him and fled with the spoils and victory. Then he raided them in several campaigns in the time of ʿUthmān and triumphed over them, as he triumphed over others. When ʿUthmān appointed over Kufa someone who had apostatized, he raided them, and the Turks encouraged one another, and some of them said to others: They do not die. He said: Look. They did so and hid for them in the thickets. A man among them shot a man among the Muslims by surprise, killed him, and fled from his companions. Then they came out against the Muslims after that until they knew that the Muslims die. They fought a fierce battle, and a caller called from the air: Patience, family of ʿAbd al-Raḥmān, and your appointment is Paradise. ʿAbd al-Raḥmān fought until he was killed, and the people were routed. Salmān b. Rabīʿah took the banner and fought with it, and the caller called from the air: Patience, family of Salmān b. Rabīʿah. He fought a fierce battle. Then Salmān and Abū Hurayrah withdrew with the Muslims, and they fled from the multitude of the Turks and their intense, accurate shooting, to Jīlān, and they crossed it to Jurjān. The Turks became emboldened after that. Despite this, the Turks took ʿAbd al-Raḥmān b. Rabīʿah and buried him in their lands, and they seek rain by his grave to this day.

141. Tarikh (al-Tabari) 1938No grade recorded

     قِصَّةُ السَّدِّ   ذَكَرَ ابْنُ جَرِيرٍ بِسَنَدِهِ أَنَّ شَهْرَبْرَازَ قَالَ لِعَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ لَمَّا قَدِمَ عَلَيْهِ حِينَ وَصَلَ إِلَى الْبَابِ، وَأَرَاهُ رَجُلًا فَقَالَ شَهْرَبْرَازُ: أَيُّهَا الْأَمِيرُ إِنَّ هَذَا الرَّجُلَ كُنْتُ بَعَثْتُهُ نَحْوَ السَّدِّ، وَزَوَّدْتُهُ مَالًا جَزِيلًا، وَكَتَبْتُ لَهُ إِلَى الْمُلُوكِ الَّذِينَ يَلُونِي، وَبَعَثْتُ لَهُمْ هَدَايَا، وَسَأَلْتُ مِنْهُمْ أَنْ يَكْتُبُوا لَهُ إِلَى مَنْ يَلِيهِمْ مِنَ الْمُلُوكِ حَتَّى يَنْتَهِيَ إِلَى سَدِّ ذِي الْقَرْنَيْنِ، فَيَنْظُرَ إِلَيْهِ وَيَأْتِيَنَا بِخَبَرِهِ. فَسَارَ حَتَّى انْتَهَى إِلَى الْمَلِكِ الَّذِي السَّدُّ فِي أَرْضِهِ، فَبَعَثَهُ إِلَى عَامِلِهِ مِمَّا يَلِي السَّدَّ، فَبَعَثَ مَعَهُ بَازْيَارِهْ وَمَعَهُ عُقَابُهُ، فَلَمَّا انْتَهَوْا إِلَى السَّدِّ إِذَا جَبَلَانِ بَيْنَهُمَا سَدٌّ مَسْدُودٌ، حَتَّى ارْتَفَعَ عَلَى الْجَبَلَيْنِ، وَإِذَا دُونَ السَّدِّ خَنْدَقٌ أَشَدُّ سَوَادًا مِنَ اللَّيْلِ لِبُعْدِهِ، فَنَظَرَ إِلَى ذَلِكَ كُلِّهِ وَتَفَرَّسَ فِيهِ، ثُمَّ لَمَّا هَمَّ بِالِانْصِرَافِ قَالَ لَهُ الْبَازْيَارِ: عَلَى رِسْلِكَ. ثُمَّ شَرَحَ بَضْعَةَ لَحْمٍ مَعَهُ فَأَلْقَاهَا فِي ذَلِكَ الْوَادِي، وَانْقَضَّ عَلَيْهَا الْعُقَابُ. فَقَالَ: إِنْ أَدْرَكَهَا فِي الْهَوَاءِ قَبْلَ أَنْ تَقَعَ فَلَا شَيْءَ، وَإِنْ لَمْ يُدْرِكْهَا حَتَّى تَقَعَ، فَذَلِكَ شَيْءٌ. قَالَ: فَلَمْ يُدْرِكْهَا حَتَّى وَقَعَتْ فِي أَسْفَلِهِ وَأَتْبَعَهَا الْعُقَابُ فَأَخْرَجَهَا، فَإِذَا فِيهَا يَاقُوتَةٌ، وَهِيَ هَذِهِ. ثُمَّ نَاوَلَهَا الْمَلِكُ شَهْرَبْرَازُ لِعَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ، فَنَظَرَ إِلَيْهَا عَبْدُ الرَّحْمَنِ ثُمَّ رَدَّهَا إِلَيْهِ، فَلَمَّا رَدَّهَا إِلَيْهِ فَرِحَ وَقَالَ: وَاللَّهِ لَهَذِهِ خَيْرٌ مِنْ مَمْلَكَةِ هَذِهِ الْمَدِينَةِ - يَعْنِي مَدِينَةَ بَابِ الْأَبْوَابِ الَّتِي هُوَ فِيهَا - وَوَاللَّهِ لَأَنْتُمْ أَحَبُّ إِلَيَّ مِلْكَةً مِنْ آلِ كِسْرَى، وَلَوْ كُنْتُ فِي سُلْطَانِهِمْ ثُمَّ بَلَغَهُمْ خَبَرُهَا لَانْتَزَعُوهَا مِنِّي، وَايْمُ اللَّهِ لَا يَقُومُ لَكُمْ شَيْءٌ مَا وَفَّيْتُمْ وَوَفَّى مَلِكُكُمُ الْأَكْبَرُ. ثُمَّ أَقْبَلَ عَبْدُ الرَّحْمَنِ بْنُ رَبِيعَةَ عَلَى الرَّسُولِ الَّذِي ذَهَبَ عَلَى السَّدِّ فَقَالَ: مَا حَالُ هَذَا الرَّدْمِ ؟ يَعْنِي: مَا صِفَتُهُ ؟ - فَأَشَارَ إِلَى ثَوْبٍ فِي زُرْقَةٍ وَحُمْرَةٍ؛ فَقَالَ: مِثْلُ هَذَا. فَقَالَ رَجُلٌ لِعَبْدِ الرَّحْمَنِ: صَدَقَ وَاللَّهِ؛ لَقَدْ نَفَذَ وَرَأَى. فَقَالَ: أَجَلْ، وَصَفَ صِفَةَ الْحَدِيدِ وَالصُّفْرِ، قَالَ اللَّهُ تَعَالَى: آتُونِي زُبَرَ الْحَدِيدِ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ قَالَ انْفُخُوا حَتَّى إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا. [ الْكَهْفِ: 96 ] وَقَدْ ذَكَرَ الْبُخَارِيُّ فِي " صَحِيحِهِ " تَعْلِيقًا أَنَّ رَجُلًا قَالَ لِلنَّبِيِّ، ﷺ، رَأَيْتُ السَّدَّ. فَقَالَ: " كَيْفَ رَأَيْتَهُ ؟ " قَالَ: مِثْلَ الْبُرْدِ الْمُحَبَّرِ. فَقَالَ: " رَأَيْتَهُ ". قَالُوا: ثُمَّ قَالَ عَبْدُ الرَّحْمَنِ بْنُ رَبِيعَةَ لِشَهْرَبْرَازَ: كَمْ كَانَتْ هَدِيَّتُكَ ؟ قَالَ: قِيمَةَ مِائَةِ أَلْفٍ فِي بِلَادِي، وَثَلَاثَةِ آلَافِ أَلْفٍ فِي تِلْكَ الْبُلْدَانِ.

     ✧ The Story of the Dam Ibn Jarīr mentioned with his chain of transmission that Shahrabarāz said to ʿAbd al-Raḥmān b. Rabīʿah when he came to him upon arriving at the Gate, and he showed him a man. Shahrabarāz said: O commander, I had sent this man toward the dam, and I provided him with abundant wealth, and I wrote for him to the kings who come after me, and I sent them gifts, and I asked them to write for him to the kings who come after them until he reached the dam of Dhū al-Qarnayn, so that he might look at it and bring us its news. He traveled until he reached the king in whose land the dam is, and he sent him to his governor in the vicinity of the dam, and he sent with him his falconer with his eagle. When they reached the dam, there were two mountains with a dam built between them, so that it rose above the two mountains, and before the dam there was a trench blacker than the night because of its depth. He looked at all of that and examined it closely. Then when he was about to leave, the falconer said to him: At your leisure. Then he cut a piece of meat he had with him and threw it into that valley, and the eagle swooped down upon it. He said: If it catches it in the air before it lands, then it is nothing, but if it does not catch it until it lands, then that is something. He said: It did not catch it until it landed at its bottom, and the eagle followed it and brought it out, and in it was a ruby, and it is this one. Then the king Shahrabarāz handed it to ʿAbd al-Raḥmān b. Rabīʿah, and ʿAbd al-Raḥmān looked at it and then returned it to him. When he returned it to him, he rejoiced and said: By Allah, this is better than the kingdom of this city—meaning the city of Bāb al-Abwāb in which he was—and by Allah, you are dearer to me as possessors than the house of Kisrā, and if I were under their authority and news of it reached them, they would seize it from me. And by the oath of Allah, nothing will withstand you as long as you remain faithful and your greatest king remains faithful. Then ʿAbd al-Raḥmān b. Rabīʿah turned to the messenger who had gone to the dam and said: What is the condition of this barrier?—meaning: what is its description?—He pointed to a garment of blue and red, and said: Like this. A man said to ʿAbd al-Raḥmān: By Allah, he has spoken truly; he has indeed penetrated and seen. He said: Yes, he described the appearance of iron and brass. Allah, exalted be He, said: “Bring me blocks of iron” until, when he had leveled it between the two mountain sides, he said, “Blow,” until, when he had made it fire, he said, “Bring me molten copper to pour over it.” [Al-Kahf: 96] Al-Bukhārī mentioned in his Ṣaḥīḥ in a suspended report that a man said to the Prophet ﷺ: I saw the dam. He said: “How did you see it?” He said: Like the striped Yemeni cloak. He said: “You have seen it.” They said: Then ʿAbd al-Raḥmān b. Rabīʿah said to Shahrabarāz: How much was your gift? He said: Its value was one hundred thousand in my lands, and three thousand thousand in those lands.

142. Tarikh (al-Tabari) 1939No grade recorded

     قِصَّةُ يَزْدَجِرْدَ بْنِ شَهْرِيَارَ بْنِ كِسْرَى   الَّذِي كَانَ مَلِكَ الْفُرْسِ لَمَّا اسْتَلَبَ سَعْدٌ مِنْ يَدَيْهِ مَدِينَةَ مُلْكِهِ، وَدَارَ مَقَرِّهِ، وَإِيوَانَ سُلْطَانِهِ، وَبِسَاطَ مَشُورَتِهِ وَحَوَاصِلِهِ، تَحَوَّلَ مِنْ هُنَاكَ إِلَى حُلْوَانَ ثُمَّ جَاءَ الْمُسْلِمُونَ لِيُحَاصِرُوا حُلْوَانَ فَتَحَوَّلَ إِلَى الرَّيِّ وَأَخَذَ الْمُسْلِمُونَ حُلْوَانَ، ثُمَّ أُخِذَتِ الرَّيُّ، فَتَحَوَّلَ مِنْهَا إِلَى أَصْبَهَانَ، فَأُخِذَتْ أَصْبَهَانُ، فَسَارَ إِلَى كِرْمَانَ، فَقَصَدَ الْمُسْلِمُونَ كِرْمَانَ فَافْتَتَحُوهَا، فَانْتَقَلَ إِلَى خُرَاسَانَ فَنَزَلَهَا. هَذَا كُلُّهُ، وَالنَّارُ الَّتِي يَعْبُدُهَا مِنْ دُونِ اللَّهِ يَسِيرُ بِهَا مَعَهُ مِنْ بَلَدٍ إِلَى بَلَدٍ، وَيُبْنَى لَهَا فِي كُلِّ بَلَدٍ بَيْتٌ تُوقَدُ فِيهِ عَلَى عَادَتِهِمْ، وَهُوَ يُحْمَلُ فِي اللَّيْلِ فِي مَسِيرِهِ إِلَى هَذِهِ الْبُلْدَانُ عَلَى بَعِيرٍ عَلَيْهِ هَوْدَجٌ يَنَامُ فِيهِ، فَبَيْنَمَا هُوَ ذَاتَ لَيْلَةٍ فِي هَوْدَجِهِ وَهُوَ نَائِمٌ فِيهِ، إِذْ مَرُّوا بِهِ عَلَى مَخَاضَةٍ فَأَرَادُوا أَنْ يُنَبِّهُوهُ قَبْلَهَا؛ لِئَلَّا يَنْزَعِجُ إِذَا اسْتَيْقَظَ فِي الْمَخَاضَةِ، فَلَمَّا أَيْقَظُوهُ تَغَضَّبَ عَلَيْهِمْ شَدِيدًا وَشَتَمَهُمْ، وَقَالَ: حَرَمْتُمُونِي أَنْ أَعْلَمَ مُدَّةَ بَقَاءِ هَؤُلَاءِ فِي هَذِهِ الْبِلَادِ وَغَيْرِهَا، إِنِّي رَأَيْتُ فِي مَنَامِي هَذَا أَنِّي وَمُحَمَّدًا تَنَاجَيْنَا عِنْدَ اللَّهِ، فَقَالَ لَهُ: مُلْكُكُمْ مِائَةُ سَنَةٍ. فَقَالَ: زِدْنِي. فَقَالَ: عَشْرًا وَمِائَةً. فَقَالَ: زِدْنِي. فَقَالَ: عِشْرِينَ وَمِائَةَ سَنَةٍ. فَقَالَ: زِدْنِي. فَقَالَ: لَكَ. وَأَنْبَهْتُمُونِي، فَلَوْ تَرَكْتُمُونِي لَعَلِمْتُ مُدَّةَ هَذِهِ الْأُمَّةِ.

     ✧ The story of Yazdajird b. Shahriyār b. Kisrā who was the king of the Persians when Saʿd seized from his hands the city of his kingdom, the abode of his seat, the hall of his sovereignty, and the carpet of his counsel and his storehouses; he moved from there to Ḥulwān, then the Muslims came to besiege Ḥulwān and he moved to al-Rayy, and the Muslims took Ḥulwān, then al-Rayy was taken, so he moved from it to Aṣbahān, and Aṣbahān was taken, so he marched to Kirmān, and the Muslims aimed for Kirmān and conquered it, so he moved to Khurāsān and settled there. All this while the fire which he worshipped besides God traveled with him from town to town, and a house was built for it in every town in which it was kindled according to their custom; and he was carried by night in his journey to these lands on a camel with a howdah in which he slept. While he was one night in his howdah sleeping, they passed with him by a ford and wanted to wake him before it, lest he be startled when he awoke in the ford. When they woke him, he became very angry with them and reviled them, and said: You have deprived me of knowing the duration of the remaining of these people in these lands and elsewhere. I saw in this dream of mine that I and Muḥammad conversed privately before God, and He said to him: "Your kingdom is a hundred years." He said: "Increase me." He said: "Ten and a hundred." He said: "Increase me." He said: "Twenty and a hundred years." He said: "Increase me." He said: "Yours." And you woke me, so had you left me I would have known the duration of this community.

143. Tarikh (al-Tabari) 1940No grade recorded

     فَتْحِ خُرَاسَانَ   وَفِي سنة اثنتين وعشرين غَزَا الْأَحْنَفُ بْنُ قَيْسٍ خُرَاسَانَ، فِي قَوْلِ بَعْضِهِمْ. وَقِيلَ: سَنَةَ ثَمَانِي عَشْرَةَ. وَذَلِكَ أَنَّ الْأَحْنَفَ بْنَ قَيْسٍ هُوَ الَّذِي أَشَارَ عَلَى عُمَرَ بِأَنْ يَتَوَسَّعَ الْمُسْلِمُونَ بِالْفُتُوحَاتِ فِي بِلَادِ الْعَجَمِ، وَيُضَيِّقُوا عَلَى كِسْرَى يَزْدَجِرْدَ، فَإِنَّهُ هُوَ الَّذِي يَسْتَحِثُّ الْفُرْسَ وَالْجُنُودَ عَلَى قِتَالِ الْمُسْلِمِينَ، فَأَذِنَ عُمَرُ بْنُ الْخَطَّابِ فِي ذَلِكَ عَنْ رَأْيِهِ، وَأَمَّرَ الْأَحْنَفَ، وَأَمَرَهُ بِغَزْوِ بِلَادِ خُرَاسَانَ. فَرَكِبَ الْأَحْنَفُ فِي جَيْشٍ كَثِيفٍ إِلَى خُرَاسَانَ قَاصِدًا حَرْبَ يَزْدَجِرْدَ، فَدَخَلَ خُرَاسَانَ فَافْتَتَحَ هَرَاةَ عَنْوَةً وَاسْتَخْلَفَ عَلَيْهَا صُحَارَ بْنَ فُلَانٍ الْعَبْدِيَّ. ثُمَّ سَارَ إِلَى مَرْوِ الشَّاهِجَانِ وَفِيهَا يَزْدَجِرْدُ، وَبَعَثَ الْأَحْنَفُ بَيْنَ يَدَيْهِ مُطَرِّفَ بْنَ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ إِلَى نَيْسَابُورَ، وَالْحَارِثَ بْنَ حَسَّانَ إِلَى سَرْخَسَ، وَلَمَّا اقْتَرَبَ الْأَحْنَفُ مِنْ مَرْوِ الشَّاهِجَانِ، تَرَحَّلَ مِنْهَا يَزْدَجِرْدُ إِلَى مَرْوِ الرُّوذِ، فَافْتَتَحَ الْأَحْنَفُ مَرْوَ الشَّاهِجَانِ فَنَزَلَهَا، وَكَتَبَ يَزْدَجِرْدُ حِينَ نَزَلَ مَرْوَ الرُّوذِ إِلَى خَاقَانَ مَلِكِ التُّرْكِ يَسْتَمِدُّهُ، وَكَتَبَ إِلَى مَلِكِ الصُّغْدِ يَسْتَمِدُّهُ، وَكَتَبَ إِلَى مَلِكِ الصِّينِ يَسْتَعِينُهُ. وَقَصَدَهُ الْأَحْنَفُ بْنُ قَيْسٍ إِلَى مَرْوِ الرُّوذِ، وَقَدِ اسْتَخْلَفَ عَلَى مَرْوِ الشَّاهِجَانِ حَارِثَةَ بْنَ النُّعْمَانِ، وَقَدْ وَفَدَتْ إِلَى الْأَحْنَفِ أَمْدَادٌ مِنْ أَهْلِ الْكُوفَةِ مَعَ أَرْبَعَةِ أُمَرَاءَ. فَلَمَّا بَلَغَ مَسِيرَهُ إِلَى يَزْدَجِرْدَ، تَرَحَّلَ إِلَى بَلْخَ وَجَاءَ الْأَحْنَفُ، فَافْتَتَحَ مَرْوَ الرُّوذِ، ثُمَّ سَارَ وَرَاءَ يَزْدَجِرْدَ إِلَى بَلْخَ فَالْتَقَى مَعَهُ بِبَلْخَ يَزْدَجِرْدُ، فَهَزَمَهُ اللَّهُ، عَزَّ وَجَلَّ، وَهَرَبَ هُوَ وَمَنْ بَقِيَ مَعَهُ مِنْ جَيْشِهِ، فَعَبَرَ النَّهْرَ. وَاسْتَوْثَقَ مُلْكُ خُرَاسَانَ عَلَى يَدَيِ الْأَحْنَفِ بْنِ قَيْسٍ، وَاسْتَخْلَفَ فِي كُلِّ بَلْدَةٍ أَمِيرًا، وَرَجَعَ الْأَحْنَفُ فَنَزَلَ مَرْوَ الرُّوذِ، وَكَتَبَ إِلَى عُمَرَ بِمَا فَتَحَ اللَّهُ عَلَيْهِ مِنْ بِلَادِ خُرَاسَانَ بِكَمَالِهَا، فَقَالَ عُمَرُ: وَدِدْتُ أَنَّهُ كَانَ بَيْنَنَا وَبَيْنَ خُرَاسَانَ بَحْرٌ مِنْ نَارٍ. فَقَالَ لَهُ عَلِيٌّ: وَلِمَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَقَالَ: إِنَّ أَهْلَهَا سَيَنْقُضُونَ عَهْدَهُمْ ثَلَاثَ مَرَّاتٍ، فَيَجْتَاحُونَ فِي الثَّالِثَةِ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَأَنْ يَكُونُ ذَلِكَ بِأَهْلِهَا، أَحَبُّ إِلَيَّ مِنْ أَنْ يَكُونَ ذَلِكَ بِالْمُسْلِمِينَ. كتاب عمر إلى الأحنف ينهاه عن العبور إلى ما وراء النهر وَكَتَبَ عُمَرُ إِلَى الْأَحْنَفِ يَنْهَاهُ عَنِ الْعُبُورِ إِلَى مَا وَرَاءَ النَّهْرِ وَقَالَ: احْفَظْ مَا بِيَدِكَ مِنْ بِلَادِ خُرَاسَانَ. وَلَمَّا وَصَلَ رَسُولَا يَزْدَجِرْدَ إِلَى اللَّذَيْنِ اسْتَنْجَدَ بِهِمَا لَمْ يَحْتَفِلَا بِأَمْرِهِ، فَلَمَّا عَبَرَ يَزْدَجِرْدُ النَّهْرَ، وَدَخَلَ فِي بِلَادِهِمَا تَعَيَّنَ عَلَيْهِمَا إِنْجَادُهُ فِي شَرْعِ الْمُلُوكِ، فَسَارَ مَعَهُ خَاقَانُ الْأَعْظَمُ مَلِكُ التُّرْكِ، وَرَجَعَ يَزْدَجِرْدُ بِجُنُودٍ عَظِيمَةٍ فِيهِمْ مَلِكُ التَّتَارِ خَاقَانُ، فَوَصَلَ إِلَى بَلْخَ وَاسْتَرْجَعَهَا، وَفَرَّ عُمَّالُ الْأَحْنَفِ إِلَيْهِ إِلَى مَرْوِ الرُّوذِ، وَخَرَجَ الْمُشْرِكُونَ مِنْ بَلْخَ حَتَّى نَزَلُوا عَلَى الْأَحْنَفِ بِمَرْوِ الرُّوذِ، فَبَرَزَ الْأَحْنَفُ بِمَنْ مَعَهُ مِنْ أَهْلِ الْبَصْرَةِ، وَأَهْلِ الْكُوفَةِ، وَالْجَمِيعُ عِشْرُونَ أَلْفًا، فَسَمِعَ رَجُلًا يَقُولُ لِآخَرَ: إِنْ كَانَ الْأَمِيرُ ذَا رَأْيٍ، فَإِنَّهُ يَقِفُ دُونَ هَذَا الْجَبَلِ، فَيَجْعَلُهُ وَرَاءَ ظَهْرِهِ، وَيُبْقِي هَذَا النَّهْرَ خَنْدَقًا حَوْلَهُ ; فَلَا يَأْتِيهِ الْعَدُوُّ إِلَّا مِنْ جِهَةٍ وَاحِدَةٍ، فَلَمَّا أَصْبَحَ الْأَحْنَفُ، أَمَرَ الْمُسْلِمِينَ فَوَقَفُوا فِي ذَلِكَ الْمَوْقِفِ بِعَيْنِهِ، وَكَانَ أَمَارَةَ النَّصْرِ وَالرُّشْدِ، وَجَاءَتِ الْأَتْرَاكُ وَالْفُرْسُ فِي جَمْعٍ عَظِيمٍ هَائِلٍ مُزْعِجٍ، فَقَامَ الْأَحْنَفُ فِي النَّاسِ خَطِيبًا فَقَالَ: إِنَّكُمْ قَلِيلٌ وَعَدُّوكُمْ كَثِيرٌ، فَلَا يَهُولَنَّكُمْ، فَ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ [ الْبَقَرَةِ: 249 ]. فَكَانَتِ التُّرْكُ يُقَاتِلُونَ بِالنَّهَارِ، وَلَا يَدْرِي الْأَحْنَفُ أَيْنَ يَذْهَبُونَ فِي اللَّيْلِ. فَسَارَ لَيْلَةً مَعَ طَلِيعَةٍ مِنْ أَصْحَابِهِ نَحْوَ جَيْشِ خَاقَانَ، فَلَمَّا كَانَ قَرِيبَ الصُّبْحِ، خَرَجَ فَارِسٌ مِنَ التُّرْكِ طَلِيعَةً، وَعَلَيْهِ طَوْقٌ، وَضَرَبَ بِطَبْلِهِ، فَتَقَدَّمَ إِلَيْهِ الْأَحْنَفُ فَاخْتَلَفَا طَعْنَتَيْنِ فَطَعَنَهُ الْأَحْنَفُ فَقَتَلَهُ وَهُوَ يَرْتَجِزُ: إِنَّ عَلَى كُلِّ رَئِيسٍ حَقًّا أَنْ يَخْضِبَ الصَّعْدَةَ أَوْ يَنْدَقَّا     إِنَّ لَنَا شَيْخًا بِهَا مُلَقَّى سَيْفَ أَبِي حَفْصِ الَّذِي تَبَقَّى قَالَ: ثُمَّ اسْتَلَبَ التُّرْكِيَّ طَوْقَهُ وَوَقَفَ مَوْضِعَهُ، فَخَرَجَ آخَرُ عَلَيْهِ طَوْقٌ وَمَعَهُ طَبْلٌ، فَجَعَلَ يَضْرِبُ بِطَبْلِهِ، فَتَقَدَّمَ إِلَيْهِ الْأَحْنَفُ فَقَتَلَهُ أَيْضًا، وَاسْتَلَبَهُ طَوْقَهُ وَوَقَفَ مَوْضِعَهُ، فَخَرَجَ ثَالِثٌ فَقَتَلَهُ، وَأَخَذَ طَوْقَهُ ثُمَّ أَسْرَعَ الْأَحْنَفُ الرُّجُوعَ إِلَى جَيْشِهِ وَلَا يَعْلَمُ بِذَلِكَ أَحَدٌ مِنَ التُّرْكِ بِالْكُلِّيَّةِ. وَكَانَ مِنْ عَادَتِهِمْ أَنَّهُمْ لَا يَخْرُجُونَ مِنْ مَبِيتِهِمْ، حَتَّى يَخْرُجَ ثَلَاثَةٌ مِنْ كَهَوْلِهِمْ بَيْنَ أَيْدِيهِمْ؛ يَضْرِبُ الْأَوَّلُ بِطَبْلِهِ، ثُمَّ الثَّانِي، ثُمَّ الثَّالِثُ، ثُمَّ يَخْرُجُونَ بَعْدَ الثَّالِثِ، فَلَمَّا خَرَجَتِ التُّرْكُ لَيْلَتَئِذٍ بَعْدَ الثَّالِثِ، فَأَتَوْا عَلَى فُرْسَانِهِمْ مُقَتَّلِينَ، تَشَاءَمَ بِذَلِكَ الْمَلِكُ خَاقَانُ وَتَطَيَّرَ، وَقَالَ لِعَسْكَرِهِ: قَدْ طَالَ مَقَامُنَا، وَقَدْ أُصِيبَ هَؤُلَاءِ الْقَوْمُ بِمَكَانٍ لَمْ نُصَبْ بِمِثْلِهِ، مَا لَنَا فِي قِتَالِ هَؤُلَاءِ الْقَوْمِ مِنْ خَيْرٍ، فَانْصَرِفُوا بِنَا. فَرَجَعُوا إِلَى بِلَادِهِمْ وَانْتَظَرَهُمُ الْمُسْلِمُونَ يَوْمَهُمْ ذَلِكَ؛ لِيَخْرُجُوا إِلَيْهِمْ مِنْ شِعْبِهِمْ، فَلَمْ يَرَوْا أَحَدًا مِنْهُمْ، ثُمَّ بَلَغَهُمُ انْصِرَافُهُمْ إِلَى بِلَادِهِمْ رَاجِعِينَ عَنْهُمْ. وَقَدْ كَانَ يَزْدَجِرْدُ - وَخَاقَانُ فِي مُقَابَلَةِ الْأَحْنَفِ بْنِ قَيْسٍ وَمُقَاتِلَتِهِ - ذَهَبَ إِلَى مَرْوِ الشَّاهِجَانِ فَحَاصَرَ حَارِثَةَ بْنَ النُّعْمَانِ بِهَا وَاسْتَخْرَجَ مِنْهَا خِزَانَتَهُ الَّتِي كَانَ دَفَنَهَا بِهَا، ثُمَّ رَجَعَ وَانْتَظَرَهُ خَاقَانُ بِبَلْخَ حَتَّى رَجَعَ إِلَيْهِ. وَقَدْ قَالَ الْمُسْلِمُونَ لِلْأَحْنَفِ: مَا تَرَى فِي اتِّبَاعِهِمْ ؟ فَقَالَ: أَقِيمُوا بِمَكَانِكُمْ وَدَعُوهُمْ. وَقَدْ أَصَابَ الْأَحْنَفُ فِي ذَلِكَ، فَقَدْ جَاءَ فِي الْحَدِيثِ: اتْرُكُوا التُّرْكَ مَا تَرَكُوكُمْ وَقَدْ رَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا [ الْأَحْزَابِ: 25 ]. وَرَجَعَ كِسْرَى خَاسِرًا الصَّفْقَةَ لَمْ يُشْفَ لَهُ غَلِيلٌ، وَلَا حَصَلَ عَلَى خَيْرٍ، وَلَا انْتَصَرَ كَمَا كَانَ فِي زَعْمِهِ، بَلْ تَخَلَّى عَنْهُ مَنْ كَانَ يَرْجُو النَّصْرَ مِنْهُ، وَتَنَحَّى عَنْهُ وَتَبَرَّأَ مِنْهُ أَحْوَجَ مَا كَانَ إِلَيْهِ، وَبَقِيَ مُذَبْذَبًا لَا إِلَى هَؤُلَاءِ وَلَا إِلَى هَؤُلَاءِ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا. وَتَحَيَّرَ فِي أَمْرِهِ مَاذَا يَصْنَعُ ؟ وَإِلَى أَيْنَ يَذْهَبُ ؟ وَقَدْ أَشَارَ عَلَيْهِ بَعْضُ أُولِي النُّهَى مِنْ قَوْمِهِ حِينَ قَالَ: قَدْ عَزَمْتُ أَنْ أَذْهَبَ إِلَى بِلَادِ الصِّينِ أَوْ أَكُونَ مَعَ خَاقَانَ فِي بِلَادِهِ. فَقَالُوا: إِنَّا نَرَى أَنْ نُصَانِعَ هَؤُلَاءِ الْقَوْمَ، فَإِنَّ لَهُمْ ذِمَّةً وَدِينًا يَرْجِعُونَ إِلَيْهِ، فَنَكُونَ فِي بَعْضِ هَذِهِ الْبِلَادِ وَهُمْ مُجَاوَرِينَا، فَهُمْ خَيْرٌ لَنَا مِنْ غَيْرِهِمْ. فَأَبَى عَلَيْهِمْ كِسْرَى ذَلِكَ، ثُمَّ بَعَثَ إِلَى مَلِكِ الصِّينِ يَسْتَغِيثُ بِهِ وَيَسْتَنْجِدُهُ، فَجَعَلَ مَلِكُ الصِّينِ يَسْأَلُ عَنْ صِفَةِ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَدْ فَتَحُوا الْبِلَادَ وَقَهَرُوا رِقَابَ الْعِبَادِ فقال لرسول يزدجرد: صِفْ لِي هَؤُلَاءِ الْقَوْمَ الَّذِينَ أَخْرَجُوكُمْ مِنْ بِلَادِكُمْ، فَإِنِّي أَرَاكَ تَذْكُرُ قِلَّةً مِنْهُمْ وَكَثْرَةً مِنْكُمْ، وَلَا يَبْلُغُ أَمْثَالُ هَؤُلَاءِ الْقَلِيلِ مِنْكُمْ مَعَ كَثْرَتِكُمْ، إِلَّا بِخَيْرٍ عِنْدَهُمْ وَشَرٍّ فِيكُمْ. فَقُلْتُ: سَلْنِي عَمَّا أَحْبَبْتَ. فَقَالَ: أَيُوفُونَ بِالْعَهْدِ ؟ قُلْتُ: نَعَمْ. قَالَ: وَمَا يَقُولُونَ لَكُمْ قَبْلَ الْقِتَالِ ؟ قَالَ قُلْتُ: يَدْعُونَنَا إِلَى وَاحِدَةٍ مِنْ ثَلَاثٍ: إِمَّا دِينِهِمْ، فَإِنْ أَجَبْنَا أَجْرَوْنَا مَجْرَاهُمْ، أَوِ الْجِزْيَةِ وَالْمَنَعَةِ، أَوِ الْمُنَابَذَةِ. قَالَ: فَكَيْفَ طَاعَتُهُمْ أُمَرَاءَهُمْ ؟ قُلْتُ: أَطْوَعُ قَوْمٍ وَأَرْشَدُهُمْ. قَالَ: فَمَا يُحِلُّونَ وَمَا يُحَرِّمُونَ ؟ فَأَخْبَرْتُهُ. قَالَ: هَلْ يُحِلُّونَ مَا حُرِّمَ عَلَيْهِمْ أَوْ يُحَرِّمُونَ مَا حُلِّلَ لَهُمْ ؟ قُلْتُ: لَا. قَالَ: فَإِنَّ هَؤُلَاءِ الْقَوْمَ لَا يَزَالُونَ عَلَى ظَفَرٍ حَتَّى يُحِلُّوا حَرَامَهُمْ أَوْ يُحَرِّمُوا حَلَالَهُمْ. ثُمَّ قَالَ: أَخْبِرْنِي عَنْ لِبَاسِهِمْ ؟ فَأَخْبَرْتُهُ، وَعَنْ مَطَايَاهُمْ ؟ فَقُلْتُ: الْخَيْلُ الْعِرَابُ، وَوَصَفْتُهَا لَهُ. فَقَالَ: نِعْمَتِ الْحُصُونُ ! وَوَصَفْتُ لَهُ الْإِبِلَ وَبُرُوكَهَا وَقِيَامَهَا بِحِمْلِهَا. فَقَالَ: هَذِهِ صِفَةُ دَوَابٍّ طِوَالِ الْأَعْنَاقِ. فَكَتَبَ مَعَهُ إِلَى يَزْدَجِرْدَ، إِنَّهُ لَمْ يَمْنَعْنِي أَنْ أَبْعَثَ إِلَيْكَ بِجَيْشٍ أَوَّلُهُ بِمَرْوَ وَآخِرُهُ بِالصِّينِ الْجَهَالَةُ بِمَا يَحِقُّ عَلَيَّ، وَلَكِنَّ هَؤُلَاءِ الْقَوْمَ الَّذِينَ وَصَفَ لِي رَسُولُكَ صِفَتَهُمْ ; لَوْ يُحَاوِلُونَ الْجِبَالَ لَهَدُّوهَا، وَلَوْ جِئْتُ لِنَصْرِكَ، أَزَالُونِي مَا دَامُوا عَلَى مَا وَصَفَ لِي رَسُولُكَ، فَسَالِمْهُمْ وَارْضَ مِنْهُمْ بِالْمُسَالَمَةِ. فَأَقَامَ كِسْرَى وَآلُ كِسْرَى فِي بَعْضِ الْبِلَادِ مَقْهُورِينَ، وَلَمْ يَزَلْ ذَلِكَ دَأْبُهُ حَتَّى قُتِلَ بَعْدَ سَنَتَيْنِ مِنْ إِمَارَةِ عُثْمَانَ. بعث الأحنف بكتاب الفتح إلى عمر بن الخطاب وَلَمَّا بَعَثَ الْأَحْنَفُ بِكِتَابِ الْفَتْحِ، وَمَا أَفَاءَ اللَّهُ عَلَيْهِمْ مِنْ أَمْوَالِ التُّرْكِ وَمَنْ كَانَ مَعَهُمْ، وَأَنَّهُمْ قَتَلُوا مِنْهُمْ مَعَ ذَلِكَ مَقْتَلَةً عَظِيمَةً، ثُمَّ رَدَّهُمُ اللَّهُ بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا. فَقَامَ عُمَرُ عَلَى الْمِنْبَرِ وَقُرِئَ الْكِتَابُ بَيْنَ يَدَيْهِ، ثُمَّ قَالَ عُمَرُ: إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا بِالْهُدَى، وَوَعَدَ عَلَى اتِّبَاعِهِ مَنْ عَاجِلِ الثَّوَابِ وَآجِلِهِ خَيْرَ الدُّنْيَا وَالْآخِرَةِ، فَقَالَ: هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ [ التَّوْبَةِ: 33 ]. فَالْحَمْدُ لِلَّهِ الَّذِي أَنْجَزَ وَعْدَهُ، وَنَصَرَ جُنْدَهُ، أَلَا وَإِنَّ اللَّهَ قَدْ أَهْلَكَ مَلِكَ الْمَجُوسِيَّةِ وَفَرَّقَ شَمْلَهُمْ، فَلَيْسُوا يَمْلِكُونَ مِنْ بِلَادِهِمْ شِبْرًا يَضُرُّ بِمُسْلِمٍ، أَلَا وَإِنَّ اللَّهَ قَدْ أَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَبْنَاءَهُمْ؛ لِيَنْظُرَ كَيْفَ تَعْمَلُونَ، فَقُومُوا فِي أَمْرِهِ عَلَى وَجَلٍ، يُوفِ لَكُمْ بِعَهْدِهِ، وَيُؤْتِكُمْ وَعْدَهُ، وَلَا تُغِيرُوا فَيَسْتَبْدِلَ قَوْمًا غَيْرَكُمْ، فَإِنِّي لَا أَخَافُ عَلَى هَذِهِ الْأُمَّةِ أَنْ تُؤْتَى إِلَّا مِنْ قِبَلِكُمْ. وَقِيلَ: إِنَّ فَتْحَ خُرَاسَانَ كَانَ زَمَنَ عُثْمَانَ

     ✧ The Conquest of Khurāsān In the year twenty-two, al-Aḥnaf b. Qays raided Khurāsān, according to some. It was said: in the year eighteen. That was because al-Aḥnaf b. Qays was the one who advised ʿUmar that the Muslims should expand by conquests into the lands of the Persians and press hard on Kisrā Yazdajird, for he was the one urging the Persians and the troops to fight the Muslims. So ʿUmar b. al-Khaṭṭāb gave permission for that based on his counsel, appointed al-Aḥnaf as commander, and ordered him to raid the lands of Khurāsān. Al-Aḥnaf rode with a dense army to Khurāsān, intending war against Yazdajird. He entered Khurāsān and conquered Herāt by force, leaving Ṣuḥār b. so-and-so al-ʿAbdī as his deputy over it. Then he marched to Marw al-Shāhijān, where Yazdajird was. Al-Aḥnaf sent ahead of him Muṭarrif b. ʿAbd Allāh b. al-Shikhkhīr to Nīsābūr, and al-Ḥārith b. Ḥassān to Sarakhs. When al-Aḥnaf drew near Marw al-Shāhijān, Yazdajird departed from it for Marw al-Rūdh. Al-Aḥnaf conquered Marw al-Shāhijān and encamped there. Yazdajird, when he encamped at Marw al-Rūdh, wrote to the Khāqān, king of the Turks, seeking his aid, wrote to the king of Sughd seeking his aid, and wrote to the king of China seeking his help. Al-Aḥnaf b. Qays pursued him to Marw al-Rūdh, having left Ḥārithah b. al-Nuʿmān as his deputy over Marw al-Shāhijān. Reinforcements from the people of Kūfah came to al-Aḥnaf with four commanders. When Yazdajird learned of his march toward him, he departed for Balkh. Al-Aḥnaf came and conquered Marw al-Rūdh, then marched after Yazdajird to Balkh. Yazdajird met him at Balkh, and God, mighty and glorious, defeated him; he fled with the remnant of his army and crossed the river. The rule of Khurāsān was secured under the hand of al-Aḥnaf b. Qays. He left a commander in every town, returned, and encamped at Marw al-Rūdh. He wrote to ʿUmar about what God had opened for him of the lands of Khurāsān in their entirety. ʿUmar said: "I wish there were between us and Khurāsān a sea of fire." ʿAlī said to him: "Why, Commander of the Faithful?" He said: "Its people will break their covenant three times, and on the third they will be wiped out." He said: "Commander of the Faithful, that it befalls its people is dearer to me than that it befalls the Muslims." ʿUmar's letter to al-Aḥnaf forbidding him from crossing beyond the river ʿUmar wrote to al-Aḥnaf forbidding him from crossing beyond the river and said: "Guard what is in your hand of the lands of Khurāsān." When Yazdajird's messengers reached the two whose aid he had sought, they did not concern themselves with his affair. But when Yazdajird crossed the river and entered their lands, aiding him became incumbent upon them in the custom of kings. The Great Khāqān, king of the Turks, marched with him, and Yazdajird returned with great armies, among them the king of the Tatars, the Khāqān. He reached Balkh and retook it. Al-Aḥnaf's governors fled to him at Marw al-Rūdh. The polytheists came out from Balkh and encamped against al-Aḥnaf at Marw al-Rūdh. Al-Aḥnaf went forth with those with him from the people of Baṣrah and the people of Kūfah, twenty thousand in all. He heard a man say to another: "If the commander has judgment, let him halt before this mountain and place it behind his back, and let this river remain as a trench around him; then the enemy can come at him only from one direction." When morning came, al-Aḥnaf ordered the Muslims and they halted in that very position, and it was a sign of victory and right guidance. The Turks and Persians came in a great, terrifying, clamorous mass. Al-Aḥnaf stood among the people as a preacher and said: "You are few and your enemy is many, but let them not frighten you: How many a small band has overcome a large band by God's permission! And God is with the steadfast [al-Baqarah: 249]." The Turks fought by day, and al-Aḥnaf did not know where they went at night. One night he went with a reconnaissance party of his companions toward the army of the Khāqān. When it was near dawn, a horseman of the Turks came out as a scout wearing a torc and beating his drum. Al-Aḥnaf advanced against him; they exchanged two thrusts, and al-Aḥnaf stabbed and killed him, reciting rajaz: "Upon every chief lies a right: To dye the spear-point or have it shatter. We have an elder who has met this there: The sword of Abū Ḥafṣ, that which remains." He said: Then he stripped the Turk of his torc and stood in his place. Another came out wearing a torc and carrying a drum, and began beating his drum. Al-Aḥnaf advanced against him and killed him too, stripped him of his torc, and stood in his place. A third came out, and he killed him and took his torc. Then al-Aḥnaf hastened back to his army, none of the Turks knowing of it at all. It was their custom not to come out from their night camp until three of their elders came out before them: the first beat his drum, then the second, then the third, and then they came out after the third. That night, when the Turks came out after the third, they came upon their horsemen slain. The king, the Khāqān, took this as an evil omen and was filled with foreboding. He said to his army: "Our stay has been long. These people have been struck in a place such as we have never been struck. There is no good for us in fighting these people, so turn back with us." They returned to their lands. The Muslims waited for them that whole day for them to come out from their mountain pass, but they saw no one of them. Then news reached them that they had departed to their lands, turning away from them. While the Khāqān was facing al-Aḥnaf b. Qays and fighting him, Yazdajird had gone to Marw al-Shāhijān and besieged Ḥārithah b. al-Nuʿmān there, and he brought out from it his treasure that he had buried there. Then he returned, and the Khāqān waited for him at Balkh until he came back to him. The Muslims said to al-Aḥnaf: "What do you think about pursuing them?" He said: "Stay where you are and leave them alone." Al-Aḥnaf was right in that, for it is stated in the ḥadīth: "Leave the Turks alone as long as they leave you alone." And God turned back those who disbelieved in their rage; they gained no good, and God spared the believers fighting, and God is strong, mighty [al-Aḥzāb: 25]. Kisrā returned with a losing bargain; his thirst was not quenched, he gained no good, and he did not prevail as he had claimed. Rather, those from whom he had hoped for victory abandoned him, withdrew from him, and disowned him when he was most in need of them. He remained wavering, belonging neither to these nor to those: And whomsoever God leads astray, you will never find a way for him. He was bewildered in his affair: what should he do, and where should he go? Some of the wise among his people advised him when he said: "I have resolved to go to the lands of China or to be with the Khāqān in his lands." They said: "We think you should make peace with these people, for they have a covenant and a religion to which they hold. Let us be in some of these lands with them neighboring us, for they are better for us than others." Kisrā refused them that. Then he sent to the king of China seeking his aid and relief. The king of China asked about the description of these people who had conquered the lands and subdued the necks of the servants. He said to Yazdajird's messenger: "Describe to me these people who drove you out of your lands, for I see you mention fewness of them and greatness of your numbers, and such a small number as these cannot overcome your great numbers except through a good they possess and an evil in you." He said: "Ask me whatever you wish." He said: "Do they fulfill covenants?" I said: "Yes." He said: "What do they say to you before fighting?" I said: "They call us to one of three: either their religion, and if we accept, they treat us as themselves; or the jizyah and protection; or renunciation of ties." He said: "How is their obedience to their commanders?" I said: "The most obedient and most rightly guided of peoples." He said: "What do they make lawful and what do they make unlawful?" I informed him. He said: "Do they make lawful what is forbidden to them, or make unlawful what has been made lawful for them?" I said: "No." He said: "These people will not cease to be victorious until they make lawful their forbidden things or make forbidden their lawful things." Then he said: "Tell me about their clothing." I told him. "And about their mounts?" I said: "Purebred horses," and I described them to him. He said: "What fine fortresses!" I described camels to him and their kneeling and rising with their loads. He said: "This is the description of beasts with long necks." He wrote with him to Yazdajird: "It was not ignorance of what is due from me that prevented me from sending you an army whose vanguard would be at Marw and whose rear at China. But these people whose description your messenger gave me, if they attempted the mountains, they would tear them down. If I came to aid you, they would remove me as long as they remain as your messenger described. So make peace with them and be content with peace from them." Kisrā and the house of Kisrā remained in some of the lands, subdued, and that remained his condition until he was killed two years into the emirate of ʿUthmān. Al-Aḥnaf's dispatch of the letter of conquest to ʿUmar b. al-Khaṭṭāb When al-Aḥnaf sent the letter of conquest and what God had granted them of the wealth of the Turks and those with them, and that they had inflicted a great slaughter upon them besides, and that God had turned them back in their rage, gaining no good, ʿUmar stood on the pulpit. The letter was read before him. Then ʿUmar said: "God sent Muḥammad with guidance, and promised those who follow him, of the immediate reward and the delayed one, the good of this world and the next. He said: He it is who sent His Messenger with guidance and the religion of truth, to make it prevail over all religion, though the polytheists dislike it [al-Tawbah: 33]. Praise be to God who fulfilled His promise and aided His army. Lo, God has destroyed the king of the Magians and scattered their unity. They do not possess a span of their lands that could harm a Muslim. Lo, God has made you inherit their land, their abodes, their wealth, and their children, to see how you will act. So rise in His affair with fear; He will fulfill His covenant to you and grant you His promise. Do not change, lest He replace you with another people. For I do not fear for this community that it will be afflicted except from your direction." It was said: the conquest of Khurāsān was in the time of ʿUthmān.

144. Tarikh (al-Tabari) 1941No grade recorded

     فَتْحِ قَزْوِينَ وَزَنْجَانَ في سنة اثنتين وعشرين   لَمَّا سَيَّرَ الْمُغِيرَةُ جَرِيرًا إِلَى هَمَذَانَ فَفَتَحَهَا سَيَّرَ الْبَرَاءَ بْنَ عَازِبٍ فِي جَيْشٍ إِلَى قَزْوِينَ، وَأَمَرَهُ أَنْ يَسِيرَ إِلَيْهَا، فَإِنْ فَتَحَهَا غَزَا الدَّيْلَمَ مِنْهَا، وَإِنَّمَا كَانَ مَغْزَاهُمْ قَبْلُ مِنْ دَسْتَبَى. فَسَارَ الْبَرَاءُ حَتَّى أَتَى أَبْهَرَ، وَهُوَ حِصْنٌ، فَقَاتَلُوهُ، ثُمَّ طَلَبُوا الْأَمَانَ فَآمَنَهُمْ وَصَالَحَهُمْ، ثُمَّ غَزَا قَزْوِينَ، فَلَمَّا بَلَغَ أَهْلَهَا الْخَبَرُ أَرْسَلُوا إِلَى الدَّيْلَمِ يَطْلُبُونَ النُّصْرَةَ فَوَعَدُوهُمْ، وَوَصَلَ الْمُسْلِمُونَ إِلَيْهِمْ فَخَرَجُوا لِقِتَالِهِمْ، وَالدَّيْلَمُ وُقُوفٌ عَلَى الْجَبَلِ لَا يَمُدُّونَ يَدًا، فَلَمَّا رَأَى أَهْلُ قَزْوِينَ ذَلِكَ طَلَبُوا الصُّلْحَ عَلَى صُلْحِ أَبْهَرَ، وَقَالَ بَعْضُ الْمُسْلِمِينَ: قَدْ عَلِمَ الدَّيْلَمُ إِذْ تُحَارِبْ حِينَ أَتَى فِي جَيْشِهِ ابْنُ عَازِبْ بِأَنَّ ظَنَّ الْمُشْرِكِينَ كَاذِبْ فَكَمْ قَطَعْنَا فِي دُجَى الْغَيَاهِبْ     مِنْ جَبَلٍ وَعْرٍ وَمِنْ سَبَاسِبْ وَغَزَا الْبَرَاءُ الدَّيْلَمَ حَتَّى أَدَّوْا إِلَيْهِ الْإِتَاوَةَ، وَغَزَا جِيلَانَ وَالطَّيْلَسَانَ، وَفَتَحَ زَنْجَانَ عَنْوَةً. وَلَمَّا وَلِيَ الْوَلِيدُ بْنُ عُقْبَةَ الْكُوفَةَ غَزَا الدَّيْلَمَ، وَجِيلَانَ، وَمُوقَانَ، وَالْبَبَرَ، وَالطَّيْلَسَانَ ثُمَّ انْصَرَفَ.

     ✧ The Conquest of Qazwīn and Zanjān in the Year Twenty-Two When al-Mughīrah dispatched Jarīr to Hamadhān and he conquered it, he sent al-Barāʾ b. ʿĀzib with an army to Qazwīn, and ordered him to march to it; if he conquered it, he should raid al-Daylam from there, for their previous route of campaign had been from Dastabā. So al-Barāʾ marched until he came to Abhar, which is a fortress. They fought him, then they sought security, so he granted them security and made peace with them. Then he raided Qazwīn. When its people learned the news, they sent to al-Daylam seeking aid, and they promised them. The Muslims reached them, and they went out to fight them, while al-Daylam stood on the mountain without lending a hand. When the people of Qazwīn saw that, they sought peace upon the terms of Abhar. Some of the Muslims said: Al-Daylam knew, when war is waged, When Ibn ʿĀzib came with his army, That the polytheists' assumption is false. How many we cut through, in the darkness of deep night, Of rugged mountain and of barren plains. Al-Barāʾ raided al-Daylam until they paid him tribute, and he raided Jīlān and al-Ṭaylasān, and he conquered Zanjān by force. When al-Walīd b. ʿUqbah governed al-Kūfah, he raided al-Daylam, Jīlān, Mūqān, al-Babar, and al-Ṭaylasān, then returned.

145. Tarikh (al-Tabari) 1942No grade recorded

     وَفِي سنة ثمان عشرة فَتْحُ طَبَرِسْتَانَ   وَقِيلَ: إِنَّهُ كَانَ فِي سَنَةِ اثْنَتَيْنِ وَعِشْرِينَ وَرَاسَلَ الْإِصْبَهْبَذُ صَاحِبُ طَبَرِسْتَانَ سُوَيْدًا فِي الصُّلْحِ عَلَى أَنْ يَتَوَادَعَا وَيَجْعَلَ لَهُ شَيْئًا عَلَى غَيْرِ نَصْرٍ وَلَا مَعُونَةٍ عَلَى أَحَدٍ، فَقَبِلَ ذَلِكَ مِنْهُ وَكَتَبَ لَهُ كِتَابًا.

     ✧ And in the year eighteen [occurred] the conquest of Ṭabaristān. And it is said that it was in the year twenty-two, and the Iṣbahbadh, the ruler of Ṭabaristān, corresponded with Suwayd regarding a peace settlement on the basis that they would mutually refrain from hostilities and that he would give him something, without [providing] support or assistance against anyone. So he accepted that from him and wrote him a document.

146. Tarikh (al-Tabari) 1943No grade recorded

     تَعْدِيلِ الْفُتُوحِ بَيْنَ أَهْلِ الْكُوفَةِ وَالْبَصْرَةِ وَفِي هَذِهِ السَّنَةِ عَدَّلَ عُمَرُ فُتُوحَ أَهْلِ الْكُوفَةِ وَالْبَصْرَةِ بَيْنَهُمْ  . وَسَبَبُ ذَلِكَ أَنَّ عُمَرَ بْنَ سُرَاقَةَ كَتَبَ إِلَى عُمَرَ بْنِ الْخَطَّابِ يَذْكُرُ لَهُ كَثْرَةَ أَهْلِ الْبَصْرَةِ، وَعَجْزَ خَرَاجِهِمْ عَنْهُمْ، وَسَأَلَهُ أَنْ يَزِيدَهُمْ أَحَدَ الْمَاهَيْنِ أَوْ مَاسَبَذَانَ، وَبَلَغَ أَهْلَ الْكُوفَةِ ذَلِكَ، وَقَالُوا لِعَمَّارِ بْنِ يَاسِرٍ، وَكَانَ عَلَى الْكُوفَةِ أَمِيرًا سَنَةً وَبَعْضَ أُخْرَى: اكْتُبْ إِلَى عُمَرَ أَنَّ رَامَهُرْمُزَ وَإِيذَجَ لَنَا دُونَهُمْ لَمْ يُعِينُونَا عَلَيْهِمَا وَلَمْ يَلْحَقُونَا حَتَّى افْتَتَحْنَاهُمَا، فَلَمْ يَفْعَلْ عَمَّارٌ، فَقَالَ لَهُ عُطَارِدٌ: أَيُّهَا الْعَبْدُ الْأَجْدَعُ فَعَلَامَ تَدَعُ فَيْئَنَا ؟ فَقَالَ: لَقَدْ سَبَبْتَ أَحَبَّ أُذُنَيَّ إِلَيَّ ! فَأَبْغَضُوهُ لِذَلِكَ. وَاخْتَصَمَ أَهْلُ الْكُوفَةِ وَأَهْلُ الْبَصْرَةِ، وَادَّعَى أَهْلُ الْبَصْرَةِ قُرًى افْتَتَحَهَا أَبُو مُوسَى دُونَ أَصْبَهَانَ، أَيَّامَ أَمَدَّ بِهِ عُمَرُ بْنُ الْخَطَّابِ أَهْلَ الْكُوفَةِ. فَقَالَ لَهُمْ أَهْلُ الْكُوفَةِ: أَتَيْتُمُونَا مَدَدًا، وَقَدِ افْتَتَحْنَا الْبِلَادَ فَأَنْشَبْنَاكُمْ فِي الْمَغَانِمِ، وَالذِّمَّةُ ذِمَّتُنَا وَالْأَرْضُ أَرْضُنَا. فَقَالَ عُمَرُ: صَدَقُوا. فَقَالَ أَهْلُ الْأَيَّامِ وَالْقَادِسِيَّةِ مِمَّنْ سَكَنَ الْبَصْرَةَ: فَلْتُعْطُونَا نَصِيبَنَا مِمَّا نَحْنُ شُرَكَاؤُكُمْ فِيهِ مِنْ سَوَادِهِمْ وَحَوَاشِيهِمْ. فَأَعْطَاهُمْ عُمَرُ مِائَةَ دِينَارٍ بِرِضَا أَهْلِ الْكُوفَةِ، أَخَذَهَا مَنْ شَهِدَ الْأَيَّامَ وَالْقَادِسِيَّةَ. وَلَمَّا وَلِيَ مُعَاوِيَةُ، وَكَانَ هُوَ الَّذِي جَنَّدَ قِنَّسْرِينَ مِمَّنْ أَتَاهُ مِنْ أَهْلِ الْعِرَاقَيْنِ أَيَّامَ عَلِيٍّ، وَإِنَّمَا كَانَ قِنَّسْرِينُ رُسْتَاقًا مِنْ رَسَاتِيقِ حِمْصَ، فَأَخَذَ لَهُمْ مُعَاوِيَةُ حِينَ وَلِيَ نَصِيبَهُمْ مِنْ فُتُوحِ الْعِرَاقِ وَأَذْرَبِيجَانَ وَالْمَوْصِلِ وَالْبَابِ، لِأَنَّهُ مِنْ فُتُوحِ أَهْلِ الْكُوفَةِ. وَكَانَ أَهْلُ الْجَزِيرَةِ وَالْمَوْصِلِ يَوْمَئِذٍ نَاقِلَةً، انْتَقَلَ إِلَيْهَا كُلُّ مَنْ نَزَلَ بِهِجْرَتِهِ مِنْ أَهْلِ الْبَلَدَيْنِ أَيَّامَ عَلِيٍّ، فَأَعْطَاهُمْ مُعَاوِيَةُ مِنْ ذَلِكَ نَصِيبًا. وَكَفَرَ أَهْلُ أَرْمِينِيَّةَ أَيَّامَ مُعَاوِيَةَ، وَقَدْ أَمَّرَ حَبِيبَ بْنَ مَسْلَمَةَ عَلَى الْبَابِ، وَحَبِيبٌ يَوْمَئِذٍ بِجُرْزَانَ، وَكَاتَبَ أَهْلَ تَفْلِيسَ وَتِلْكَ الْجِبَالِ مَنْ جُرْزَانَ فَاسْتَجَابُوا لَهُ.

     ✧ The Adjustment of the Conquests between the People of al-Kūfah and al-Baṣrah In this year, ʿUmar adjusted the conquests of the people of al-Kūfah and al-Baṣrah between them. The reason for that was that ʿUmar b. Surāqah wrote to ʿUmar b. al-Khaṭṭāb mentioning to him the large number of the people of al-Baṣrah and the inability of their revenues to suffice them, and asked him to increase for them one of the two Māhs or Māsabadhān. That reached the people of al-Kūfah, and they said to ʿAmmār b. Yāsir, who was amīr over al-Kūfah for a year and part of another: "Write to ʿUmar that Rāmahurmuz and Īdhaj are ours, not theirs; they did not help us against them and did not join us until we had conquered them." But ʿAmmār did not do so. ʿUṭārid said to him: "O you mutilated slave, why do you abandon our fayʾ?" He said: "You have insulted the dearest of my two ears to me!" So they hated him for that. The people of al-Kūfah and the people of al-Baṣrah disputed, and the people of al-Baṣrah claimed villages that Abū Mūsā had conquered near Iṣbahān during the days when ʿUmar b. al-Khaṭṭāb reinforced the people of al-Kūfah with them. The people of al-Kūfah said to them: "You came to us as reinforcements, and we had already conquered the lands, so we made you partners in the spoils; the protection is our protection and the land is our land." ʿUmar said: "They have spoken truthfully." Then the people of the Ayyām and al-Qādisiyyah among those who settled in al-Baṣrah said: "Then give us our share of what we are your partners in, from their Sawād and their outlying areas." So ʿUmar gave them one hundred dinars, with the consent of the people of al-Kūfah, which was received by those who had witnessed the Ayyām and al-Qādisiyyah. When Muʿāwiyah took charge, and he was the one who established the military district of Qinnasrīn from among those who came to him from the people of the two Iraqs in the days of ʿAlī, for Qinnasrīn had been only a rural district among the rural districts of Ḥimṣ, when he took charge Muʿāwiyah took for them their share of the conquests of Iraq, Adharbayjān, al-Mawṣil, and al-Bāb, because it was from the conquests of the people of al-Kūfah. The people of al-Jazīrah and al-Mawṣil at that time were migrants, for everyone who settled there with his migration from the people of the two cities during the days of ʿAlī had moved there, so Muʿāwiyah gave them a share of that. The people of Armenia disbelieved in the days of Muʿāwiyah, and he had appointed Ḥabīb b. Maslamah over al-Bāb, and Ḥabīb at that time was in Jurzān, and he corresponded with the people of Tiflīs and those mountains from Jurzān, and they responded to him.

147. Tarikh (al-Tabari) 1944No grade recorded

     فَتْحِ شَهْرَزُورَ وَالصَّامَغَانَ   لَمَّا اسْتَعْمَلَ عُمَرُ عَزْرَةَ بْنَ قَيْسٍ عَلَى حُلْوَانَ حَاوَلَ فَتْحَ شَهْرَزُورَ، فَلَمْ يَقْدِرْ عَلَيْهَا، فَغَزَاهَا عُتْبَةُ بْنُ فَرْقَدٍ، فَفَتَحَهَا بَعْدَ قِتَالٍ عَلَى مِثْلِ صُلْحِ حُلْوَانَ، فَكَانَتِ الْعَقَارِبُ تُصِيبُ الرَّجُلَ مِنَ الْمُسْلِمِينَ فَيَمُوتُ. وَصَالَحَ أَهْلَ الصَّامَغَانَ وَدَارَابَاذَ عَلَى الْجِزْيَةِ وَالْخَرَاجِ، وَقَتَلَ خَلْقًا كَثِيرًا مِنَ الْأَكْرَادِ. وَكَتَبَ إِلَى عُمَرَ: إِنَّ فُتُوحِي قَدْ بَلَغَتْ أَذْرَبِيجَانَ. فَوَلَّاهُ إِيَّاهَا وَوَلَّى هَرْثَمَةَ بْنَ عَرْفَجَةَ الْمَوْصِلَ. وَلَمْ تَزَلْ شَهْرَزُورُ وَأَعْمَالُهَا مَضْمُومَةً إِلَى الْمَوْصِلِ حَتَّى أُفْرِدَتْ عَنْهَا آخِرَ خِلَافَةِ الرَّشِيدِ.

     ✧ The conquest of Shahrazūr and al-Ṣāmaghān When ʿUmar appointed ʿAzrah b. Qays over Ḥulwān, he attempted the conquest of Shahrazūr, but he was not able to overcome it. ʿUtbah b. Farqad then raided it, and he conquered it after fighting on terms similar to the peace of Ḥulwān. Scorpions used to strike a man among the Muslims, and he would die. He made peace with the people of al-Ṣāmaghān and Dārābādh on payment of the jizyah and kharāj, and he killed a great number of the Kurds. He wrote to ʿUmar: "My conquests have reached Adhrabījān." So he appointed him over it, and he appointed Harthamah b. ʿArfajah over al-Mawṣil. Shahrazūr and its dependencies continued to be annexed to al-Mawṣil until they were separated from it at the end of the caliphate of al-Rashīd.

148. Tarikh (al-Tabari) 1945No grade recorded

     فَعَنِ ابْنِ عَبَّاسٍ ] قَالَ: أَسَرَتِ الرُّومُ عَبْدَ اللَّهِ بْنَ حُذَافَةَ السَّهْمِيَّ، صَاحِبَ رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ الطَّاغِيَةُ: تَنَصَّرْ، وَإِلَّا قَتَلْتُكَ أَوْ أَلْقَيْتُكَ فِي النُّقْرَةِ النُّحَاسِ. قَالَ: مَا أَفْعَلُ. فَدَعَا بِنُقْرَةٍ نُحَاسٍ فَمُلِئَتْ زَيْتًا وَأُغْلِيَتْ، وَدَعَا رَجُلًا مِنَ الْمُسْلِمِينَ، فَعَرَضَ عَلَيْهِ النَّصْرَانِيَّةَ فَأَبَى، فَأَلْقَاهُ فِي النُّقْرَةِ، فَإِذَا بِعِظَامِهِ تَلُوحُ. فَقَالَ لِعَبْدِ اللَّهِ بْنِ حُذَافَةَ: تَنَصَّرْ وَإِلَّا أَلَقَيْتُكَ. قَالَ: مَا أَفْعَلُ. فَأَمَرَ بِهِ أَنْ يُلْقَى فِي النُّقْرَةِ، فَكَتَّفُوهُ فَبَكَى، فَقَالُوا: قَدْ جَزِعَ وَبَكَى. قَالَ: رُدُّوهُ. قَالَ: فَقَالَ: لَا تَظُنُّ أَنِّي بَكَيْتُ جَزَعًا، وَلَكِنْ بَكَيْتُ إِذْ لَيْسَ بِي إِلَّا نَفْسٌ وَاحِدَةٌ يُفْعَلُ بِهَا هَذَا فِي [سَبِيلِ] اللَّهِ عَزَّ وَجَلَّ، كُنْتُ أُحِبُّ أَنْ يَكُونَ لِي مِنَ الْأَنْفُسِ عَدَدُ كُلِّ شَعْرَةٍ فِيَّ، ثُمَّ تُسَلَّطَ عَلَيَّ فَتَفْعَلَ بِي هَذَا. قَالَ: فَأُعْجِبَ بِهِ، وَأَحَبَّ أَنْ يُطْلِقَهُ، فَقَالَ: قَبِّلْ رَأْسِي وَأُطْلِقُكَ. قَالَ: مَا أَفْعَلُ. قَالَ: تَنَصَّرْ وَأُزَوِّجُكَ ابْنَتِي وَأُقَاسِمُكَ مُلْكِي. قَالَ: مَا أَفْعَلُ. قَالَ: قَبِّلْ رَأْسِي وَأُطْلِقْ مَعَكَ ثَمَانِينَ مِنَ الْمُسْلِمِينَ. فَقَالَ: أَمَّا هَذَا فَنَعَمْ. فَقَبَّلَ رَأْسَهُ فَأَطْلَقَهُ وَثَمَانِينَ مَعَهُ. فَلَمَّا قَدِمُوا عَلَى عُمَرَ قَامَ إِلَيْهِ عُمَرُ فَقَبَّلَ رَأْسَهُ، فَكَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ يُمَازِحُونَ عَبْدَ اللَّهِ فَيَقُولُونَ: قَبَّلَ رَأْسَ الْعِلْجِ.

     ✧ It is narrated from Ibn ʿAbbās that he said: The Byzantines took ʿAbd Allāh b. Ḥudhāfah al-Sahmī, the Companion of the Messenger of God ﷺ, captive. The tyrant said to him: “Become a Christian, or else I will kill you or throw you into the copper cauldron.” He said: “I will not do it.” So he called for a copper cauldron, filled it with oil and boiled it, and called for a man from the Muslims. He offered him Christianity, but he refused, so he threw him into the cauldron, and his bones appeared glistening. Then he said to ʿAbd Allāh b. Ḥudhāfah: “Become a Christian, or else I will throw you in.” He said: “I will not do it.” So he ordered that he be thrown into the cauldron. They bound his arms behind his back, and he wept. They said: “He has lost heart and wept.” He said: “Bring him back.” He said: “Do not think that I wept out of despair; rather, I wept because there is in me only one soul with which this will be done in the way of God, Mighty and Majestic. I would have wished that I had as many souls as the number of every hair on my body, and that you were given power over me to do this to each of them.” He said: He was impressed by him and wished to release him, and said: “Kiss my head and I will release you.” He said: “I will not do it.” He said: “Become a Christian and I will marry you to my daughter and share my kingdom with you.” He said: “I will not do it.” He said: “Kiss my head and I will release with you eighty of the Muslims.” He said: “As for this, then yes.” So he kissed his head, and he released him and eighty with him. When they came to ʿUmar, ʿUmar stood up to him and kissed his head. The Companions of the Messenger of God ﷺ used to joke with ʿAbd Allāh, saying: “He kissed the head of the infidel.”

149. Tarikh (al-Tabari) 1946No grade recorded

     فَتْحِ إِصْطَخْرَ وَجُورَ وَغَيْرِهِمَا   قَالَ أَبُو مَعْشَرٍ: كَانَتْ فَارِسُ الْأُولَى، وَإِصْطَخْرُ الْآخِرَةَ سَنَةَ ثَلَاثٍ وَعِشْرِينَ وَقَصَدَ عُثْمَانُ بْنُ أَبِي الْعَاصِ الثَّقَفِيَّ لِإِصْطَخْرَ، فَالْتَقَى هُوَ وَأَهْلُ إِصْطَخْرَ بِجُورَ، فَاقْتَتَلُوا وَانْهَزَمَ الْفُرْسُ، وَفَتَحَ الْمُسْلِمُونَ جُورَ ثُمَّ إِصْطَخْرَ، وَقَتَلُوا مَا شَاءَ اللَّهُ، ثُمَّ فَرَّ مَنْ فَرَّ، فَدَعَاهُمْ عُثْمَانُ إِلَى الْجِزْيَةِ وَالذِّمَّةِ، فَأَجَابَهُ الْهِرْبِذُ إِلَيْهَا، فَتَرَاجَعُوا، وَكَانَ عُثْمَانُ قَدْ جَمَعَ الْغَنَائِمَ لَمَّا هَزَمَهُمْ، فَبَعَثَ بِخُمُسِهَا إِلَى عُمَرَ وَقَسَّمَ الْبَاقِيَ فِي النَّاسِ. وَفَتَحَ عُثْمَانُ كَازَرُونَ وَالنُّوبَنْدَجَانَ وَغَلَبَ عَلَى أَرْضِهَا، وَفَتَحَ هُوَ وَأَبُو مُوسَى مَدِينَةَ شِيرَازَ وَأَرَّجَانَ، وَفَتَحَا سِينِيزَ عَلَى الْجِزْيَةِ وَالْخَرَاجِ. وَقَصَدَ عُثْمَانُ أَيْضًا جَنَّابَا فَفَتَحَهَا، وَلَقِيَهُ جَمْعُ الْفُرْسِ بِنَاحِيَةِ جَهْرَمَ فَهَزَمَهُمْ وَفَتَحَهَا. ثُمَّ إِنَّ شَهْرَكَ خَلَعَ فِي آخِرِ خِلَافَةِ عُمَرَ وَأَوَّلِ خِلَافَةِ عُثْمَانَ. فَوُجِّهَ إِلَيْهِ عُثْمَانُ بْنُ أَبِي الْعَاصِ ثَانِيَةً وَأَتَتْهُ الْأَمْدَادُ مِنَ الْبَصْرَةِ وَأَمِيرُهُمْ عُبَيْدُ اللَّهِ بْنُ مَعْمَرٍ وَشِبْلُ بْنُ مَعْبَدٍ، فَالْتَقَوْا بِأَرْضِ فَارِسَ. فَقَالَ شَهْرَكُ لِابْنِهِ وَهُمَا فِي الْمَعْرَكَةِ، وَبَيْنَهُمَا وَبَيْنَ قَرْيَةٍ لَهُمَا تُدْعَى رِيشَهْرَ ثَلَاثَةُ فَرَاسِخَ: يَا بُنَيَّ أَيْنَ يَكُونُ غَدَاؤُنَا هَاهُنَا أَمْ بِرِيشَهْرَ ؟ قَالَ لَهُ: يَا أَبَهْ، إِنْ تَرَكُونَا فَلَا يَكُونُ غَدَاؤُنَا هَاهُنَا وَلَا بِرِيشَهْرَ وَلَا نَكُونَنَّ إِلَّا فِي الْمَنْزِلِ، [ وَلَكِنْ وَاللَّهِ ] مَا أَرَاهُمْ يَتْرُكُونَنَا. فَمَا فَرَغَا مِنْ كَلَامِهِمَا حَتَّى أَنْشَبَ الْمُسْلِمُونَ الْحَرْبَ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَقُتِلَ شَهْرَكُ وَابْنُهُ وَخَلْقٌ عَظِيمٌ. وَالَّذِي قَتَلَ شَهْرَكَ الْحَكَمُ بْنُ أَبِي الْعَاصِ أَخُو عُثْمَانَ. وَقِيلَ: قَتَلَهُ سَوَّارُ بْنُ هَمَّامٍ الْعَبْدِيُّ حَمَلَ عَلَيْهِ فَطَعَنَهُ فَقَتَلَهُ. وَحَمَلَ ابْنُ شَهْرَكَ عَلَى سَوَّارٍ فَقَتَلَهُ. وَقِيلَ: إِنَّ إِصْطَخْرَ كَانَتْ سَنَةَ ثَمَانٍ وَعِشْرِينَ، وَكَانَتْ فَارِسُ الْآخِرَةُ سَنَةَ تِسْعٍ وَعِشْرِينَ. وَقِيلَ: إِنَّ عُثْمَانَ بْنَ أَبِي الْعَاصِ أَرْسَلَ أَخَاهُ الْحَكَمَ مِنَ الْبَحْرَيْنِ فِي أَلْفَيْنِ إِلَى فَارِسَ، فَفَتَحَ جَزِيرَةَ بَرْكَاوَانَ فِي طَرِيقِهِ ثُمَّ سَارَ إِلَى تَوَّجَ، وَكَانَ كِسْرَى أَرْسَلَ شَهْرَكَ فَالْتَقَوْا مَعَ شَهْرَكَ، وَكَانَ الْجَارُودُ وَأَبُو صُفْرَةَ عَلَى مُجَنِّبَتَيِ الْمُسْلِمِينَ، وَأَبُو صُفْرَةَ هَذَا هُوَ وَالِدُ الْمُهَلَّبِ، فَحَمَلَ الْفُرْسُ عَلَى الْمُسْلِمِينَ فَهَزَمُوهُمْ. فَقَالَ الْجَارُودُ: أَيُّهَا الْأَمِيرُ ذَهَبَ الْجُنْدُ. فَقَالَ: سَتَرَى أَمْرَكَ. قَالَ: فَمَا لَبِثُوا حَتَّى رَجَعَتْ خَيْلٌ لَهُمْ لَيْسَ عَلَيْهَا فُرْسَانُهَا وَالْمُسْلِمُونَ يَتْبَعُونَهُمْ يَقْتُلُونَهُمْ، فَنُثِرَتِ الرُّءُوسُ فَرَأَى الْمُكَعْبِرُ رَأْسًا ضَخْمًا فَقَالَ: أَيُّهَا الْأَمِيرُ هَذَا رَأْسُ الِازْدِهَاقَ - يَعْنِي شَهْرَكَ -. وَحُوصِرَ الْفُرْسُ بِمَدِينَةِ سَابُورَ، فَصَالَحَ عَلَيْهَا مَلِكُهَا أَرْزَنْبَانُ، فَاسْتَعَانَ بِهِ الْحَكَمُ عَلَى قِتَالِ أَهْلِ إِصْطَخْرَ. وَمَاتَ عُمَرُ. وَبَعَثَ عُثْمَانُ بْنُ عَفَّانَ عُبَيْدَ اللَّهِ بْنَ مَعْمَرٍ مَكَانَهُ، فَبَلَغَ عُبَيْدَ اللَّهِ أَنَّ أَرْزَنْبَانَ يُرِيدُ الْغَدْرَ بِهِ، فَقَالَ لَهُ: أُحِبُّ أَنْ تَتَّخِذَ لِأَصْحَابِي طَعَامًا وَتَذْبَحَ لَهُمْ بَقَرَةً وَتَجْعَلَ عِظَامَهَا فِي الْجَفْنَةِ الَّتِي تَلِينِي فَإِنِّي أُحِبُّ أَنْ أَتَمَشَّشَ الْعِظَامَ، فَفَعَلَ وَجَعَلَ يَأْخُذُ الْعَظْمَ الَّذِي لَا يُكْسَرُ إِلَّا بِالْفُؤُوسِ فَيَكْسِرُهُ بِيَدِهِ وَيَأْخُذُ مُخَّهُ، وَكَانَ مِنْ أَشَدِّ النَّاسِ، فَقَامَ أَرْزَنْبَانُ فَأَخَذَ بِرِجْلِهِ وَقَالَ: هَذَا مَقَامُ الْعَائِذِ بِكَ ! فَأَعْطَاهُ عَهْدًا. وَأَصَابَ عُبَيْدَ اللَّهِ مَنْجَنِيقٌ فَأَوْصَاهُمْ وَقَالَ: إِنَّكُمْ سَتَفْتَحُونَ هَذِهِ الْمَدِينَةَ - إِنْ شَاءَ اللَّهُ - فَاقْتُلُوهُمْ بِي سَاعَةً فِيهَا، فَفَعَلُوا، فَقَتَلُوا مِنْهُمْ بَشَرًا كَثِيرًا، وَمَاتَ عُبَيْدُ اللَّهِ بْنُ مَعْمَرٍ. وَقِيلَ: إِنَّ قَتْلَهُ كَانَ سَنَةَ تِسْعٍ وَعِشْرِينَ.

     ✧ The conquest of Iṣṭakhr and Jūr and others besides them Abū Maʿshar said: The first [conquest of] Fāris and the last [conquest of] Iṣṭakhr were in the year twenty-three. ʿUthmān b. Abī al-ʿĀṣ al-Thaqafī made for Iṣṭakhr, and he and the people of Iṣṭakhr met at Jūr. They fought, and the Persians were routed, and the Muslims conquered Jūr and then Iṣṭakhr, and they killed as many as Allah willed. Then those who fled took flight, and ʿUthmān summoned them to the jizyah and the covenant of protection. The hirbidh answered him to it, and they returned. ʿUthmān had gathered the spoils when he defeated them, and he sent a fifth of them to ʿUmar and divided the rest among the people. And ʿUthmān conquered Kāzarūn and al-Nūbandajān and took possession of their land, and he and Abū Mūsā conquered the city of Shīrāz and Arrajān, and they conquered Sīnīz on terms of jizyah and kharāj. ʿUthmān also made for Jannābā and conquered it. A gathering of the Persians met him in the district of Jahram, and he routed them and conquered it. Then Shahrak broke his allegiance at the end of ʿUmar's caliphate and the beginning of ʿUthmān's caliphate. ʿUthmān b. Abī al-ʿĀṣ was dispatched against him a second time, and reinforcements came to him from al-Baṣrah, their commander being ʿUbayd Allāh b. Maʿmar and Shibl b. Maʿbad. They met in the land of Fāris. Shahrak said to his son while they were in the battle, and between them and a village of theirs called Rīshahr there were three parasangs: "My son, where will our midday meal be, here or at Rīshahr?" He said to him: "My father, if they leave us alone, our midday meal will be neither here nor at Rīshahr, and we will be nowhere but in the abode, [but, by Allah,] I do not think they will leave us alone." They had not finished their words before the Muslims began the fighting, and they fought a fierce battle. Shahrak and his son and a great multitude were killed. The one who killed Shahrak was al-Ḥakam b. Abī al-ʿĀṣ, the brother of ʿUthmān. It is also said: Sawwār b. Hammām al-ʿAbdī killed him; he charged at him and thrust him with a spear and killed him. The son of Shahrak charged at Sawwār and killed him. It is also said: Iṣṭakhr was in the year twenty-eight, and the last [conquest of] Fāris was in the year twenty-nine. It is also said: ʿUthmān b. Abī al-ʿĀṣ sent his brother al-Ḥakam from al-Baḥrayn with two thousand men to Fāris. He conquered the island of Barkāwān on his way, then marched to Tawwaj. Kisrā had sent Shahrak, and they met Shahrak. Al-Jārūd and Abū Ṣufrah were on the two wings of the Muslims, and this Abū Ṣufrah is the father of al-Muhallab. The Persians charged at the Muslims and routed them. Al-Jārūd said: "Commander, the army has gone." He said: "You will see your matter." He said: They had not waited long before horsemen of theirs returned with no riders on them, the Muslims following them and killing them. The heads were scattered, and al-Mukaʿbir saw a huge head and said: "Commander, this is the head of al-Azdihāq—meaning Shahrak." The Persians were besieged in the city of Sābūr, and its king Arzanbān made terms for it. Al-Ḥakam sought his help in fighting the people of Iṣṭakhr. ʿUmar died, and ʿUthmān b. ʿAffān sent ʿUbayd Allāh b. Maʿmar in his place. News reached ʿUbayd Allāh that Arzanbān intended to betray him, so he said to him: "I would like you to prepare food for my companions and slaughter a cow for them and put its bones in the bowl that is next to me, for I like to suck the bones." He did so, and he began taking bones that could only be broken with axes and breaking them with his hand and taking out their marrow. He was one of the strongest of men. Arzanbān rose, took hold of his leg, and said: "This is the station of one who seeks refuge with you!" So he gave him a covenant. A mangonel struck ʿUbayd Allāh, and he enjoined them, saying: "You will conquer this city, Allah willing, so kill them for my sake for an hour within it." They did so and killed many people among them, and ʿUbayd Allāh b. Maʿmar died. It is also said: His killing was in the year twenty-nine.

150. Tarikh (al-Tabari) 1947No grade recorded

     فَتْحِ تَوَّجَ   لَمَّا خَرَجَ أَهْلُ الْبَصْرَةِ الَّذِينَ تَوَجَّهُوا إِلَى فَارِسَ أُمَرَاءَ عَلَيْهَا، وَكَانَ مَعَهُمْ سَارِيَةُ بْنُ زُنَيْمٍ الْكِنَانِيُّ، فَسَارُوا وَأَهْلُ فَارِسَ مُجْتَمِعُونَ بِتَوَّجَ فَلَمْ يَقْصِدْهُمُ الْمُسْلِمُونَ، بَلْ تَوَجَّهَ كُلُّ أَمِيرٍ إِلَى الْجِهَةِ الَّتِي أُمِرَ بِهَا. وَبَلَغَ ذَلِكَ أَهْلَ فَارِسَ، فَافْتَرَقُوا إِلَى بُلْدَانِهِمْ كَمَا افْتَرَقَ الْمُسْلِمُونَ، فَكَانَتْ تِلْكَ هَزِيمَتَهُمْ وَتَشَتُّتَ أُمُورِهِمْ. فَقَصَدَ مُجَاشِعُ بْنُ مَسْعُودٍ لِسَابُورَ وَأَرْدِشِيرَ خُرَّهَ، فَالْتَقَى هُوَ وَالْفُرْسُ بِتَوَّجَ، فَاقْتَتَلُوا مَا شَاءَ اللَّهُ، ثُمَّ انْهَزَمَ الْفُرْسُ، وَقَتَلَهُمُ الْمُسْلِمُونَ كَيْفَ شَاءُوا كُلَّ قِتْلَةٍ، وَغَنِمُوا مَا فِي عَسْكَرِهِمْ، وَحَصَرُوا تَوَّجَ فَافْتَتَحُوهَا، وَقَتَلُوا مِنْهُمْ خَلْقًا كَثِيرًا وَغَنِمُوا مَا فِيهَا، وَهَذِهِ تَوَّجَ الْآخِرَةِ، وَالْأُولَى هِيَ الَّتِي اسْتَقْدَمَتْهَا جُنُودُ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ أَيَّامَ طَاوُسٍ. ثُمَّ دُعُوا إِلَى الْجِزْيَةِ، فَرَجَعُوا وَأَقَرُّوا بِهَا. وَأَرْسَلَ مُجَاشِعُ بْنُ مَسْعُودٍ السُّلَمِيُّ بِالْبِشَارَةِ وَالْأَخْمَاسِ إِلَى عُمَرَ بْنِ الْخَطَّابِ.

     ✧ The conquest of Tawwaj When the people of al-Baṣrah who had set out towards Persia went forth as commanders over it, and with them was Sāriyah b. Zunaym al-Kinānī, they marched while the people of Persia were gathered at Tawwaj. The Muslims did not aim for them; rather, each commander turned towards the direction he had been commanded. That reached the people of Persia, so they dispersed to their lands just as the Muslims dispersed. Thus that was their defeat and the scattering of their affairs. Mujāshiʿ b. Masʿūd headed for Sābūr and Ardishīr Khurrah, and he and the Persians met at Tawwaj. They fought as long as Allāh willed, then the Persians were routed, and the Muslims killed them in whatever manner they wished, with every kind of killing, and took as booty what was in their camp. They besieged Tawwaj and conquered it, killing a great number of them and taking as booty what was in it. This is the latter Tawwaj; the former is the one which the armies of al-ʿAlāʾ b. al-Ḥaḍramī had previously approached in the days of Ṭāwūs. Then they were called to the jizyah, so they returned and acknowledged it. Mujāshiʿ b. Masʿūd al-Sulamī sent the good tidings and the fifths to ʿUmar b. al-Khaṭṭāb.

151. Tarikh (al-Tabari) 1948No grade recorded

     فَتْحُ فَسَا وَدَارَابْجِرْدَ  وَقِصَّةُ سَارِيَةَ بْنِ زُنَيْمٍ   وَذلك سَنَةِ ثَلَاثٍ وَعِشْرِينَ قال سَيْفٌ عَنْ مَشَايِخِهِ أَنَّ سَارِيَةَ بْنَ زُنَيْمٍ قَصَدَ فَسَا وَدَارَابْجِرْدَ، فَاجْتَمَعَ لَهُ جُمُوعٌ مِنَ الْفُرْسِ وَالْأَكْرَادِ عَظِيمَةٌ، وَدَهَمَ الْمُسْلِمِينَ مِنْهُمْ أَمْرٌ عَظِيمٌ وَجَمْعٌ كَثِيرٌ، فَرَأَى عُمَرُ فِي تِلْكَ اللَّيْلَةِ فِيمَا يَرَى النَّائِمُ مَعْرَكَتَهُمْ وَعَدَدَهُمْ فِي وَقْتٍ مِنَ النَّهَارِ، وَأَنَّهُمْ فِي صَحْرَاءَ، وَهُنَاكَ جَبَلٌ إِنِ اسْتَنَدُوا إِلَيْهِ لَمْ يُؤْتَوْا إِلَّا مِنْ وَجْهٍ وَاحِدٍ، فَنَادَى مِنَ الْغَدِ: الصَّلَاةُ جَامِعَةٌ. حَتَّى إِذَا كَانَتِ السَّاعَةُ الَّتِي رَأَى أَنَّهُمُ اجْتَمَعُوا فِيهَا، خَرَجَ إِلَى النَّاسِ وَصَعِدَ الْمِنْبَرَ فَخَطَبَ النَّاسَ وَأَخْبَرَهُمْ بِصِفَةِ مَا رَأَى، ثُمَّ قَالَ: يَا سَارِيَةُ، الْجَبَلَ الْجَبَلَ ! ثُمَّ أَقْبَلَ عَلَيْهِمْ، وَقَالَ: إِنَّ لِلَّهِ جُنُودًا، وَلَعَلَّ بَعْضَهَا أَنْ يُبَلِّغَهُمْ. قَالَ: فَفَعَلُوا مَا قَالَ عُمَرُ، فَنَصَرَهُمُ اللَّهُ عَلَى عَدُوِّهِمْ، وَفَتَحُوا الْبَلَدَ. رواية أخرى للقصة وَذَكَرَ سَيْفٌ فِي رِوَايَةٍ أُخْرَى عَنْ شُيُوخِهِ، أَنَّ عُمَرَ بَيْنَمَا هُوَ يَخْطُبُ يَوْمَ الْجُمُعَةِ إِذْ قَالَ: يَا سَارِيَةُ بْنَ زُنَيْمٍ، الْجَبَلَ الْجَبَلَ ! فَلَجَأَ الْمُسْلِمُونَ إِلَى جَبَلٍ هُنَاكَ، فَلَمْ يَقْدِرِ الْعَدُوُّ عَلَيْهِمْ إِلَّا مِنْ جِهَةٍ وَاحِدَةٍ، فَأَظْفَرَهُمُ اللَّهُ بِهِمْ، وَفَتَحُوا الْبَلَدَ، وَغَنِمُوا شَيْئًا كَثِيرًا، فَكَانَ مِنْ جُمْلَةِ ذَلِكَ سَفَطٌ مِنْ جَوْهَرٍ، فَاسْتَوْهَبَهُ سَارِيَةُ مِنَ الْمُسْلِمِينَ لِعُمَرَ، فَلَمَّا وَصَلَ إِلَيْهِ مَعَ الْأَخْمَاسِ، قَدِمَ الرَّسُولُ بِالْخُمْسِ فَوَجَدَ عُمَرَ قَائِمًا فِي يَدِهِ عَصَا، وَهُوَ يُطْعِمُ الْمُسْلِمِينَ سِمَاطَهُمْ، فَلَمَّا رَآهُ عُمَرُ قَالَ لَهُ: اجْلِسْ. وَلَمْ يَعْرِفْهُ. فَجَلَسَ الرَّجُلُ فَأَكَلَ مَعَ النَّاسِ، فَلَمَّا فَرَغُوا انْطَلَقَ عُمَرُ إِلَى مَنْزِلِهِ، وَأَتْبَعَهُ الرَّجُلُ، فَاسْتَأْذَنَ فَأَذِنَ لَهُ، وَإِذَا هُوَ قَدْ وُضِعَ لَهُ خُبْزٌ وَزَيْتٌ وَمِلْحٌ، فَقَالَ: ادْنُ فَكُلْ. قَالَ: فَجَلَسْتُ، فَجَعَلَ يَقُولُ لِامْرَأَتِهِ: أَلَا تَخْرُجِينَ يَا هَذِهِ فَتَأْكُلِينَ ؟ فَقَالَتْ: إِنِّي أَسْمَعُ حِسَّ رَجُلٍ عِنْدَكَ. فَقَالَ: أَوَمَا تَرْضَيْنَ أَنْ يُقَالَ: أُمُّ كُلْثُومٍ بِنْتُ عَلِيٍّ وَامْرَأَةُ عُمَرَ ! فَقَالَتْ: مَا أَقَلَّ غَنَاءَ ذَلِكَ عَنِّي. ثُمَّ قَالَ لِلرَّجُلِ: ادْنُ فَكُلْ، فَلَوْ كَانَتْ رَاضِيَةً لَكَانَ أَطْيَبَ مِمَّا تَرَى. فَأَكَلَا، فَلَمَّا فَرَغَا، قَالَ: أَنَا رَسُولُ سَارِيَةَ بْنِ زُنَيْمٍ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: مَرْحَبًا وَأَهْلًا. ثُمَّ أَدْنَاهُ حَتَّى مَسَّتْ رُكْبَتُهُ رُكْبَتَهُ، ثُمَّ سَأَلَهُ عَنِ الْمُسْلِمِينَ، ثُمَّ سَأَلَهُ عَنْ سَارِيَةَ بْنِ زُنَيْمٍ، فَأَخْبَرَهُ، ثُمَّ ذَكَرَ لَهُ شَأْنَ السَّفَطِ مِنَ الْجَوْهَرِ، فَأَبَى أَنْ يَقْبَلَهُ وَأَمَرَ بِرَدِّهِ إِلَى الْجُنْدِ. وَقَدْ سَأَلَ أَهْلُ الْمَدِينَةِ رَسُولَ سَارِيَةَ عَنِ الْفَتْحِ فَأَخْبَرَهُمْ، فَسَأَلُوهُ: هَلْ سَمِعُوا صَوْتًا يَوْمَ الْوَقْعَةِ ؟ قَالَ: نَعَمْ، سَمِعْنَا قَائِلًا يَقُولُ: يَا سَارِيَةُ، الْجَبَلَ ! وَقَدْ كِدْنَا نَهْلِكُ فَلَجَأْنَا إِلَيْهِ فَفَتَحَ اللَّهُ عَلَيْنَا.

     ✧ The conquest of Fasā and Dārābjird and the account of Sāriyah b. Zunaym That was in the year twenty-three. Sayf said on the authority of his shaykhs that Sāriyah b. Zunaym headed for Fasā and Dārābjird, and great gatherings of Persians and Kurds assembled against him, and a tremendous matter and a great multitude of them overwhelmed the Muslims. That night ʿUmar saw in his sleep—as a sleeper sees—their battle and their number at a time of day, and that they were in a desert, and there was a mountain there which, if they took refuge against it, they would only be attacked from one side. The next day he called out: 'Prayer in congregation!' Then, when it was the hour in which he had seen them assembled, he went out to the people, ascended the pulpit, addressed the people, and informed them of the description of what he had seen. Then he said: 'O Sāriyah, the mountain, the mountain!' Then he turned to them and said: 'God has soldiers, and perhaps some of them may convey it to them.' He said: So they did what ʿUmar said, and God granted them victory over their enemy, and they conquered the town. Another narration of the story: Sayf mentioned in another narration from his shaykhs that while ʿUmar was delivering the sermon on Friday, he suddenly said: 'O Sāriyah b. Zunaym, the mountain, the mountain!' So the Muslims took refuge at a mountain there, and the enemy could only come at them from one direction, so God gave them victory over them, and they conquered the town and took much booty. Among that was a chest of jewels, and Sāriyah asked the Muslims to give it to ʿUmar as a gift. When it reached him along with the fifths, the messenger arrived with the fifth and found ʿUmar standing with a staff in his hand while he was feeding the Muslims at their eating mats. When ʿUmar saw him, he said to him: 'Sit.' He did not recognize him. The man sat and ate with the people. When they finished, ʿUmar went to his house, and the man followed him and asked permission, and he gave him permission. There he found that bread, oil, and salt had been set out for him. He said: 'Come near and eat.' He said: I sat, and he began saying to his wife: 'Will you not come out, O woman, and eat?' She said: 'I hear the sound of a man with you.' He said: 'Are you not pleased that it should be said: Umm Kulthūm bt. ʿAlī and the wife of ʿUmar!' She said: 'How little that avails me.' Then he said to the man: 'Come near and eat, for if she were pleased it would be better than what you see.' So they ate. When they finished, he said: 'I am the messenger of Sāriyah b. Zunaym, O Commander of the Faithful.' He said: 'Welcome and greetings.' Then he drew him near until his knee touched his knee, then he asked him about the Muslims, then he asked him about Sāriyah b. Zunaym, and he informed him. Then he mentioned to him the matter of the chest of jewels, but he refused to accept it and ordered that it be returned to the army. The people of Madinah had asked Sāriyah's messenger about the conquest, and he informed them. They asked him: 'Did you hear a voice on the day of the battle?' He said: 'Yes, we heard a caller saying: O Sāriyah, the mountain! We had almost perished, so we took refuge there, and God granted us victory.'

152. Tarikh (al-Tabari) 1949No grade recorded

     فَتْحِ كَرْمَانَ  عَلَى يَدَيْ سُهَيْلِ بْنِ عَدِيٍّ، ثُمَّ قَصَدَ سُهَيْلُ بْنُ عَدِيٍّ كَرْمَانَ، وَلَحِقَهُ أَيْضًا عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عِتْبَانَ، وَحَشَدَ لَهُمْ أَهْلُ كَرْمَانَ وَاسْتَعَانُوا عَلَيْهِمْ بِالْقُفْصِ، فَاقْتَتَلُوا فِي أَدَانِي أَرْضِهِمْ، فَفَضَّ اللَّهُ - تَعَالَى - الْمُشْرِكِينَ وَأَخَذَ الْمُسْلِمُونَ عَلَيْهِمُ الطَّرِيقَ. وَقَتَلَ النُّسَيْرُ بْنُ عَمْرٍو الْعِجْلِيُّ مَرْزُبَانَهَا، فَدَخَلَ سُهَيْلٌ مِنْ قِبَلِ طَرِيقِ الْقُرَى الْيَوْمَ إِلَى جِيرَفْتَ، وَعَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ مِنْ مَفَازَةِ سِيرَ، فَأَصَابُوا مَا أَرَادُوا مِنْ بَعِيرٍ أَوْ شَاءٍ، فَقَوَّمُوا الْإِبِلَ وَالْغَنَمَ فَتَحَاصُّوهَا بِالْأَثْمَانِ لِعِظَمِ الْبُخْتِ عَلَى الْعِرَابِ، وَكَرِهُوا أَنْ يَزِيدُوا، وَكَتَبُوا إِلَى عُمَرَ بِذَلِكَ، فَأَجَابَهُمْ: إِذَا رَأَيْتُمْ أَنَّ فِي الْبُخْتِ فَضْلًا فَزِيدُوا. وَقِيلَ: إِنَّ الَّذِي فَتَحَ كَرْمَانَ عَبْدُ اللَّهِ بْنُ بُدَيْلِ بْنِ وَرْقَاءَ الْخُزَاعِيُّ فِي خِلَافَةِ عُمَرَ، ثُمَّ أَتَى الطَّبَسَيْنِ مِنْ كَرْمَانَ، ثُمَّ قَدِمَ عَلَى عُمَرَ فَقَالَ: أَقْطِعْنِي الطَّبَسَيْنِ، فَأَرَادَ أَنْ يَفْعَلَ، فَقِيلَ: إِنَّهُمَا رُسْتَاقَانِ، فَامْتَنَعَ عُمَرُ مِنْ ذَلِكَ.

     ✧ The Conquest of Kirmān at the Hands of Suhayl b. ʿAdī Then Suhayl b. ʿAdī made for Kirmān, and ʿAbd Allāh b. ʿAbd Allāh b. ʿItbān also joined him. The people of Kirmān mustered against them and sought help against them from the Qufṣ. They fought in the nearer parts of their land, and God—Exalted is He—routed the polytheists, and the Muslims seized the road against them. Al-Nusayr b. ʿAmr al-ʿIjlī killed their marzbān, and Suhayl entered from the direction of the road of the villages—today—to Jīraft, while ʿAbd Allāh b. ʿAbd Allāh came from the desert of Sīr. They obtained what they desired of camels and sheep, and they valued the camels and the sheep, then apportioned them among themselves by prices, because of the great size of the Bukhtī camels over the ʿIrāb camels, and they disliked to add more. They wrote to ʿUmar about that, and he answered them: "If you see that there is superiority in the Bukhtī camels, then add more." It is also said: The one who conquered Kirmān was ʿAbd Allāh b. Budayl b. Warqāʾ al-Khuzāʿī during the caliphate of ʿUmar. Then he came to al-Ṭabasayn from Kirmān, then he went to ʿUmar and said: "Grant me al-Ṭabasayn as a fief." ʿUmar wanted to do so, but it was said: "They are two districts," so ʿUmar refrained from that.

153. Tarikh (al-Tabari) 1950No grade recorded

     فَتْحِ سِجِسْتَانَ  عَلَى يَدَيْ عَاصِمِ بْنِ عَمْرٍو، وَقَصَدَ عَاصِمُ بْنُ عَمْرٍو سِجِسْتَانَ، وَلَحِقَهُ عَبْدُ اللَّهِ بْنُ عُمَيْرٍ، فَاسْتَقْبَلَهُمْ أَهْلُهَا، فَالْتَقَوْا هُمْ وَأَهْلُ سِجِسْتَانَ فِي أَدَانِي أَرَضِيهِمْ، فَهَزَمَهُمُ الْمُسْلِمُونَ، ثُمَّ اتَّبَعُوهُمْ حَتَّى حَصَرُوهُمْ بِزَرَنْجَ، وَمَخَرُوا أَرْضَ سِجِسْتَانَ مَاهْ، ثُمَّ إِنَّهُمْ طَلَبُوا الصُّلْحَ عَلَى زَرَنْجَ وَمَا احْتَازُوا مِنَ الْأَرَضِينَ فَأُعْطُوا، وَكَانُوا قَدِ اشْتَرَطُوا فِي صُلْحِهِمْ أَنَّ فَدَافِدَهَا حِمًى، فَكَانَ الْمُسْلِمُونَ يَتَجَنَّبُونَهَا خَشْيَةَ أَنْ يُصِيبُوا مِنْهَا شَيْئًا فَيُخْفِرُوا، وَأُقِيمَ أَهْلُ سِجِسْتَانَ عَلَى الْخَرَاجِ، وَكَانَتْ سِجِسْتَانُ أَعْظَمَ مِنْ خُرَاسَانَ وَأَبْعَدَ فُرُوجًا، يُقَاتِلُونَ الْقُنْدُهَارَ وَالتُّرْكَ وَأُمَمًا كَثِيرَةً، فَلَمْ يَزَلْ كَذَلِكَ حَتَّى كَانَ زَمَنُ مُعَاوِيَةَ، فَهَرَبَ الشَّاهُ مِنْ أَخِيهِ رُتْبِيلَ إِلَى بَلَدٍ فِيهَا يُدْعَى آمُلَ، وَدَانَ لِسَلْمِ بْنِ زِيَادٍ، وَهُوَ يَوْمَئِذٍ عَلَى سِجِسْتَانَ، فَفَرِحَ بِذَلِكَ وَعَقَدَ لَهُمْ وَأَنْزَلَهُمُ الْبِلَادَ وَكَتَبَ إِلَى مُعَاوِيَةَ بِذَلِكَ يُرِي أَنَّهُ فُتِحَ عَلَيْهِ. فَقَالَ مُعَاوِيَةُ: إِنَّ ابْنَ أَخِي لَيَفْرَحُ بِأَمْرٍ إِنَّهُ لَيُحْزِنُنِي وَيَنْبَغِي لَهُ أَنْ يُحْزِنَهُ. قَالَ: وَلِمَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: إِنَّ آمُلَ بَلْدَةٌ بَيْنَهَا وَبَيْنَ زَرَنْجَ صُعُوبَةٌ وَتَضَايُقٌ، وَهَؤُلَاءِ قَوْمٌ غُدُرٌ، فَإِذَا اضْطَرَبَ الْحَبْلُ غَدًا فَأَهْوَنُ مَا يَجِيءُ مِنْهُمْ أَنَّهُمْ يَغْلِبُونَ عَلَى بِلَادِ آمُلَ بِأَسْرِهَا. وَأَقَرَّهُمْ عَلَى عَهْدِ سَلْمِ بْنِ زِيَادٍ. فَلَمَّا وَقَعَتِ الْفِتْنَةُ بَعْدَ مُعَاوِيَةَ كَفَرَ الشَّاهُ وَغَلَبَ عَلَى آمُلَ وَاعْتَصَمَ مِنْهُ رُتْبِيلُ بِمَكَانِهِ، وَلَمْ يُرْضِهِ ذَلِكَ حِينَ تَشَاغَلَ عَنْهُ النَّاسُ حَتَّى طَمِعَ فِي زَرَنْجَ فَغَزَاهَا وَحَصَرَ مَنْ بِهَا حَتَّى أَتَتْهُمُ الْأَمْدَادُ مِنَ الْبَصْرَةِ، وَصَارَ رُتْبِيلُ وَالَّذِينَ مَعَهُ عُصْبَةً، وَكَانَتْ تِلْكَ الْبِلَادُ مُذَلَّلَةً إِلَى أَنْ مَاتَ مُعَاوِيَةُ. وَقِيلَ فِي فَتْحِ سِجِسْتَانَ غَيْرُ هَذَا.

     ✧ The conquest of Sijistān at the hands of ʿĀṣim b. ʿAmr, And ʿĀṣim b. ʿAmr headed for Sijistān, and ʿAbd Allāh b. ʿUmayr caught up with him. Its people went out to meet them, and they and the people of Sijistān met in the nearest parts of their lands. The Muslims defeated them, then pursued them until they besieged them in Zaranj, and they traversed the land of Sijistān, [gaining] water. Then they sought a peace settlement over Zaranj and whatever lands they had seized, and it was granted. In their peace settlement, they had stipulated that its hard, elevated grounds (fadāfid) were a protected reserve (ḥimā), and the Muslims used to avoid them for fear of taking anything from them and thus violating the pact. The people of Sijistān were established as payers of the kharāj. Sijistān was greater than Khurāsān and farther in its frontiers; they fought the Qunduhār, the Turks, and many nations. It remained thus until the time of Muʿāwiyah, when the shāh fled from his brother Rutbīl to a town in it called Āmul, and submitted to Salm b. Ziyād, who was then governor of Sijistān. He rejoiced at that, made a pact with them, settled them in the lands, and wrote to Muʿāwiyah about it, showing that it had been conquered for him. Muʿāwiyah said: "My nephew rejoices at a matter that grieves me, and it behooves him to be grieved by it." He said: "Why, O Commander of the Faithful?" He said: "Āmul is a town between which and Zaranj there is difficulty and narrowness, and these are a treacherous people. When the rope is shaken tomorrow, the least that will come from them is that they will seize the lands of Āmul entirely." And he left them upon the pact of Salm b. Ziyād. When the fitnah occurred after Muʿāwiyah, the shāh disbelieved and seized Āmul, and Rutbīl fortified himself in his own place. That did not satisfy him when the people were distracted from him, until he coveted Zaranj, raided it, and besieged those in it until reinforcements came to them from al-Baṣrah. Rutbīl and those with him became a band, and those lands remained subdued until Muʿāwiyah died. And it was said regarding the conquest of Sijistān something other than this.

154. Tarikh (al-Tabari) 1951No grade recorded

     فَتْحِ مُكْرَانَ  عَلَى يَدَيِ الْحَكَمِ بْنِ عَمْرٍو، وَقَصَدَ الْحَكَمُ بْنُ عَمْرٍو التَّغْلِبِيُّ مُكْرَانَ حَتَّى انْتَهَى إِلَيْهَا، وَلَحِقَ بِهِ شِهَابُ بْنُ الْمُخَارِقِ وَسُهَيْلُ بْنُ عَدِيٍّ وَعَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عِتْبَانَ، فَانْتَهَوْا إِلَى دُوَيْنِ النَّهْرِ، وَأَهْلُ مُكْرَانَ عَلَى شَاطِئِهِ، فَاسْتَمَدَّ مَلِكُهُمْ مَلِكَ السِّنْدِ، فَأَمَدَّهُ بِجَيْشٍ كَثِيفٍ، فَالْتَقَوْا مَعَ الْمُسْلِمِينَ فَانْهَزَمُوا، وَقُتِلَ مِنْهُمْ فِي الْمَعْرَكَةِ مَقْتَلَةٌ عَظِيمَةٌ، وَاتَّبَعَهُمُ الْمُسْلِمُونَ يَقْتُلُونَهُمْ أَيَّامًا حَتَّى انْتَهَوْا إِلَى النَّهْرِ، وَرَجَعَ الْمُسْلِمُونَ إِلَى مُكْرَانَ فَأَقَامُوا بِهَا. وَكَتَبَ الْحَكَمُ إِلَى عُمَرَ بِالْفَتْحِ، وَبَعَثَ إِلَيْهِ بِالْأَخْمَاسِ مَعَ صُحَارٍ الْعَبْدِيِّ. فَلَمَّا قَدِمَ الْمَدِينَةَ سَأَلَهُ عُمَرُ عَنْ مُكْرَانَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هِيَ أَرْضٌ سَهْلُهَا جَبَلٌ، وَمَاؤُهَا وَشَلٌ، وَتَمْرُهَا دَقَلٌ، وَعَدُوُّهَا بَطَلٌ، وَخَيْرُهَا قَلِيلٌ، وَشَرُّهَا طَوِيلٌ، وَالْكَثِيرُ فِيهَا قَلِيلٌ، وَالْقَلِيلُ فِيهَا ضَائِعٌ، وَمَا وَرَاءَهَا شَرٌّ مِنْهَا. فَقَالَ: أَسَجَّاعٌ أَنْتَ أَمْ مُخْبِرٌ ؟ لَا وَاللَّهِ لَا يَغْزُوهَا جَيْشٌ لِي أَبَدًا. وَكَتَبَ إِلَى سُهَيْلٍ وَالْحَكَمِ بْنِ عَمْرٍو: أَنْ لَا يَجُوزَنَّ مُكْرَانَ أَحَدٌ مِنْ جُنُودِكُمَا. وَأَمَرَهُمَا بِبَيْعِ الْفِيَلَةِ الَّتِي غَنِمَهَا الْمُسْلِمُونَ بِبِلَادِ الْإِسْلَامِ. ( وَقَسْمِ أَثْمَانِهَا عَلَى الْغَانِمِينَ ). . وَقَدْ قَالَ الْحَكَمُ بْنُ عَمْرٍو فِي ذَلِكَ لَقَدْ شَبِعَ الْأَرَامِلُ غَيْرَ فَخْرٍ بِفَيْءٍ جَاءَهُمُ مِنْ مُكَّرَانِ     أَتَاهُمْ بَعْدَ مَسْغَبَةٍ وَجَهْدٍ وَقَدْ صَفِرَ الشِّتَاءُ مِنَ الدُّخَانِ     فَإِنِّي لَا يَذُمُّ الْجَيْشُ فِعْلِي وَلَا سَيْفِي يُذَمُّ وَلَا سِنَانِي     غَدَاةَ أُدَفِّعُ الْأَوْبَاشَ دَفْعَا إِلَى السِّنْدِ الْعَرِيضَةِ وَالْمَدَانِي     وَمِهْرَانٌ لَنَا فِيمَا أَرَدْنَا مُطِيعٌ غَيْرَ مُسْتَرْخِي الْعِنَانِ     فَلَوْلَا مَا نَهَى عَنْهُ أَمِيرِي قَطَعْنَاهُ إِلَى الْبُدُدِ الزَّوَانِي

     ✧ The conquest of Mukrān at the hands of al-Ḥakam b. ʿAmr, Al-Ḥakam b. ʿAmr al-Taghlibī set out for Mukrān until he reached it, and Shihāb b. al-Mukhāriq, Suhayl b. ʿAdī, and ʿAbd Allāh b. ʿAbd Allāh b. ʿItbān joined him. They arrived just short of the river, while the people of Mukrān were on its bank. Their king sought reinforcements from the king of al-Sind, who supplied him with a dense army. They met the Muslims and were routed, and a great slaughter befell them in the battle. The Muslims pursued them, killing them for days until they reached the river. The Muslims returned to Mukrān and stayed there. Al-Ḥakam wrote to ʿUmar about the conquest and sent him the fifths with Ṣuḥār al-ʿAbdī. When he arrived in Madinah, ʿUmar asked him about Mukrān, and he said: "O Commander of the Faithful, it is a land whose plain is mountain, whose water is a trickle, whose dates are inferior, whose enemy is a hero, whose good is little, whose evil is long, where the many is little and the little is lost, and what lies beyond it is worse than it." ʿUmar said: "Are you a rhymester or an informant? No, by God, no army of mine will ever raid it." He wrote to Suhayl and al-Ḥakam b. ʿAmr: "Let no one of your troops cross beyond Mukrān." And he ordered them to sell the elephants that the Muslims had captured in the lands of Islam (and to divide their prices among the captors). Al-Ḥakam b. ʿAmr said about that: The widows have been filled, without boasting, with booty that came to them from Mukrān; it came to them after hunger and hardship, when winter was empty of smoke. I am not one whose deeds the army blames, nor is my sword blamed, nor my spear. On the morning when I drove back the rabble with a driving toward the wide Sind and the cities. And Mihrān is ours in what we desired, obedient, not slack of rein. Were it not for what my commander forbade, we would have cut through it to the furthest lands.

155. Tarikh (al-Tabari) 1952No grade recorded

     غَزْوَةُ الْأَكْرَادِ   ذَكَرَ ابْنُ جَرِيرٍ بِسَنَدِهِ عَنْ سَيْفٍ، عَنْ شُيُوخِهِ، أَنَّ جَمَاعَةً مِنَ الْأَكْرَادِ وَالْتَفَّ إِلَيْهِمْ طَائِفَةٌ مِنَ الْفُرْسِ اجْتَمَعُوا، فَلَقِيَهُمْ أَبُو مُوسَى بِمَكَانٍ مِنْ أَرْضٍ بَيْرُوذَ قَرِيبٍ مِنْ نَهْرِ تِيرَى. ثُمَّ سَارَ فَنَزَلَ بِهِمْ بِبَيْرُوذَ، فَالْتَقَوْا فِي رَمَضَانَ بَيْنَ نَهْرِ تِيرَى وَمَنَاذِرَ، فَقَامَ الْمُهَاجِرُ بْنُ زِيَادٍ وَقَدْ تَحَنَّطَ وَاسْتَقْتَلَ، وَعَزَمَ أَبُو مُوسَى عَلَى النَّاسِ فَأَفْطَرُوا، وَتَقَدَّمَ الْمُهَاجِرُ فَقَاتَلَ قِتَالًا شَدِيدًا حَتَّى قُتِلَ. وَوَهَّنَ اللَّهُ الْمُشْرِكِينَ حَتَّى تَحَصَّنُوا فِي قِلَّةٍ وَذِلَّةٍ، وَاشْتَدَّ جَزَعُ الرَّبِيعِ بْنِ زِيَادٍ عَلَى أَخِيهِ الْمُهَاجِرِ، وَعَظُمَ عَلَيْهِ فَقْدُهُ، فَرَقَّ لَهُ أَبُو مُوسَى فَاسْتَخْلَفَهُ عَلَيْهِمْ فِي جُنْدٍ، وَخَرَجَ أَبُو مُوسَى حَتَّى بَلَغَ أَصْبَهَانَ، وَاجْتَمَعَ بِهَا بِالْمُسْلِمِينَ الَّذِينَ يُحَاصِرُونَ جَيًّا، فَلَمَّا فُتِحَتْ رَجَعَ أَبُو مُوسَى إِلَى الْبَصْرَةِ، وَفَتَحَ الرَّبِيعُ بْنُ زِيَادٍ الْحَارِثِيُّ بَيْرُوذَ مِنْ نَهْرِ تِيرَى وَغَنِمَ مَا مَعَهُمْ. وَوَفَّدَ أَبُو مُوسَى وَفْدًا مَعَهُمُ الْأَخْمَاسُ، فَطَلَبَ ضَبَّةُ بْنُ مِحْصَنٍ الْعَنَزِيُّ أَنْ يَكُونَ فِي الْوَفْدِ، فَلَمْ يُجِبْهُ أَبُو مُوسَى، وَكَانَ أَبُو مُوسَى قَدِ اخْتَارَ مِنْ سَبْيِ بَيْرُوذَ سِتِّينَ غُلَامًا، فَانْطَلَقَ ضَبَّةُ إِلَى عُمَرَ شَاكِيًا، وَكَتَبَ أَبُو مُوسَى إِلَى عُمَرَ يُخْبِرُهُ، فَلَمَّا قَدِمَ ضَبَّةُ عَلَى عُمَرَ سَلَّمَ عَلَيْهِ. فَقَالَ: مَنْ أَنْتَ ؟ فَأَخْبَرَهُ. فَقَالَ: لَا مَرْحَبًا وَلَا أَهْلًا ! فَقَالَ: أَمَّا الْمَرْحَبُ فَمِنَ اللَّهِ، وَأَمَّا الْأَهْلُ فَلَا أَهْلَ. ثُمَّ سَأَلَهُ عُمَرُ عَنْ حَالِهِ فَقَالَ: إِنَّ أَبَا مُوسَى انْتَقَى سِتِّينَ غُلَامًا مِنْ أَبْنَاءِ الدَّهَاقِينِ لِنَفْسِهِ، وَلَهُ جَارِيَةٌ تُغَدَّى جَفْنَةً وَتُعَشَّى جَفْنَةً تُدْعَى عَقِيلَةَ، وَلَهُ قَفِيزَانِ وَلَهُ خَاتَمَانِ، وَفَوَّضَ إِلَى زِيَادِ بْنِ أَبِي سُفْيَانَ أُمُورَ الْبَصْرَةِ، وَأَجَازَ الْحُطَيْئَةَ بِأَلْفٍ. فَاسْتَدْعَى عُمَرُ أَبَا مُوسَى. فَلَمَّا قَدِمَ عَلَيْهِ حَجَبَهُ أَيَّامًا، ثُمَّ اسْتَدْعَاهُ فَسَأَلَ عُمَرُ ضَبَّةَ عَمَّا قَالَ فَقَالَ: أَخَذَ سِتِّينَ غُلَامًا لِنَفْسِهِ. فَقَالَ أَبُو مُوسَى: دُلِلْتُ عَلَيْهِمْ وَكَانَ لَهُمْ فِدَاءٌ فَفَدَيْتُهُمْ وَقَسَّمْتُهُ بَيْنَ الْمُسْلِمِينَ. فَقَالَ ضَبَّةُ: مَا كَذَبَ وَلَا كَذَبْتُ. فَقَالَ: لَهُ قَفِيزَانِ. فَقَالَ أَبُو مُوسَى: قَفِيزٌ لِأَهْلِي أَقُوتُهُمْ بِهِ، وَقَفِيزٌ لِلْمُسْلِمِينَ فِي أَيْدِيهِمْ يَأْخُذُونَ بِهِ أَرْزَاقَهُمْ. فَقَالَ ضَبَّةُ: مَا كَذَبَ وَلَا كَذَبْتُ. فَلَمَّا ذَكَرَ عَقِيلَةَ سَكَتَ أَبُو مُوسَى وَلَمْ يَعْتَذِرْ. فَعَلِمَ أَنَّ ضَبَّةَ قَدْ صَدَقَهُ، قَالَ: وَوَلَّى زِيَادًا. قَالَ: رَأَيْتُ لَهُ رَأْيًا وَنُبْلًا فَأَسْنَدْتُ إِلَيْهِ عَمَلِي. قَالَ: وَأَجَازَ الْحُطَيْئَةَ بِأَلْفٍ. قَالَ: سَدَدْتُ فَمَهُ بِمَالِي أَنْ يَشْتُمَنِي. فَرَدَّهُ عُمَرُ وَأَمَرَهُ أَنْ يُرْسِلَ إِلَيْهِ زِيَادًا وَعَقِيلَةَ، فَفَعَلَ. فَلَمَّا قَدِمَ عَلَيْهِ زِيَادٌ سَأَلَهُ عَنْ حَالِهِ وَعَطَائِهِ وَالْفَرَائِضِ وَالسُّنَنِ وَالْقُرْآنِ، فَرَآهُ فَقِيهًا، فَرَدَّهُ وَأَمَرَ أُمَرَاءَ الْبَصْرَةِ أَنْ يَسِيرُوا بِرَأْيِهِ، وَحَبَسَ عَقِيلَةَ بِالْمَدِينَةِ. وَقَالَ عُمَرُ: أَلَا إِنَّ ضَبَّةَ غَضِبَ عَلَى أَبِي مُوسَى وَفَارَقَهُ مُرَاغِمًا أَنْ فَاتَهُ أَمْرٌ مِنْ أُمُورِ الدُّنْيَا، فَصَدَقَ عَلَيْهِ وَكَذَبَ، فَأَفْسَدَ كَذِبُهُ صِدْقَهُ، فَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّهُ يَهْدِي إِلَى النَّارِ.

     ✧ The Expedition against the Kurds Ibn Jarīr mentioned with his chain of transmission from Sayf, from his shaykhs, that a group of Kurds, to whom a faction of Persians had joined, gathered together. Abū Mūsā met them at a place in the land of Bayrūdh near the river Tīrā. Then he marched and encamped against them at Bayrūdh. They met in Ramaḍān between the river Tīrā and Manādhir. Al-Muhājir b. Ziyād stood up, having perfumed himself and sought martyrdom, and Abū Mūsā resolved the people to break their fast. Al-Muhājir advanced and fought a fierce battle until he was killed. God weakened the polytheists until they fortified themselves in fewness and humiliation. Al-Rabīʿ b. Ziyād’s grief for his brother al-Muhājir intensified, and his loss weighed heavily upon him. Abū Mūsā felt compassion for him and appointed him as his successor over them with an army. Abū Mūsā departed until he reached Iṣbahān and joined the Muslims who were besieging Jayy. When it was conquered, Abū Mūsā returned to al-Baṣrah, and al-Rabīʿ b. Ziyād al-Ḥārithī conquered Bayrūdh on the river Tīrā and seized what they had as booty. Abū Mūsā sent a delegation with the fifths. Ḍabbah b. Miḥṣan al-ʿAnazī asked to be in the delegation, but Abū Mūsā did not grant his request. Abū Mūsā had selected sixty youths from the captives of Bayrūdh. Ḍabbah went to ʿUmar complaining, and Abū Mūsā wrote to ʿUmar informing him. When Ḍabbah came to ʿUmar, he greeted him. ʿUmar said: “Who are you?” He told him. ʿUmar said: “No welcome and no greetings to you!” Ḍabbah said: “As for the welcome, it is from God, and as for the greetings, there is no family.” Then ʿUmar asked him about his situation. He said: “Abū Mūsā chose sixty youths from the sons of the village chiefs for himself. He has a slave girl who is served a large bowl in the morning and a large bowl in the evening, called ʿAqīlah. He has two qafīz measures and two signet rings. He delegated the affairs of al-Baṣrah to Ziyād b. Abī Sufyān, and he gave al-Ḥuṭayʾah a thousand as a reward.” ʿUmar summoned Abū Mūsā. When he arrived, ʿUmar kept him waiting for several days, then summoned him. ʿUmar asked Ḍabbah about what he had said. He said: “He took sixty youths for himself.” Abū Mūsā said: “I was shown them, and they had a ransom, so I ransomed them and distributed it among the Muslims.” Ḍabbah said: “He did not lie, nor did I.” Then ʿUmar said: “He has two qafīz measures.” Abū Mūsā said: “One qafīz is for my family, with which I feed them, and one qafīz is for the Muslims, in their hands, with which they receive their provisions.” Ḍabbah said: “He did not lie, nor did I.” When he mentioned ʿAqīlah, Abū Mūsā remained silent and did not offer an excuse. ʿUmar knew that Ḍabbah had told the truth about that. He said: “He appointed Ziyād.” Abū Mūsā said: “I saw in him sound judgment and nobility, so I entrusted my work to him.” He said: “He gave al-Ḥuṭayʾah a thousand.” Abū Mūsā said: “I closed his mouth with my own wealth so that he would not satirize me.” ʿUmar sent him back and ordered him to send Ziyād and ʿAqīlah to him. He did so. When Ziyād came to him, ʿUmar asked him about his condition, his stipend, the inheritance shares, the sunnahs, and the Qurʾān. He found him to be a jurist, so he sent him back and ordered the governors of al-Baṣrah to follow his opinion. He detained ʿAqīlah in al-Madīnah. ʿUmar said: “Indeed, Ḍabbah became angry with Abū Mūsā and parted from him in anger because he missed something of worldly matters. He told the truth about him and he lied, so his lie corrupted his truth. Beware of lying, for it leads to the Fire.”

156. Tarikh (al-Tabari) 1953No grade recorded

     خَبَرِ سَلَمَةَ بْنِ قَيْسٍ الْأَشْجَعِيِّ وَالْأَكْرَادِ   كَانَ عُمَرُ إِذَا اجْتَمَعَ إِلَيْهِ جَيْشٌ مِنَ الْمُسْلِمِينَ أَمَّرَ عَلَيْهِمْ أَمِيرًا مِنْ أَهْلِ الْعِلْمِ وَالْفِقْهِ، فَاجْتَمَعَ إِلَيْهِ جَيْشٌ مِنَ الْمُسْلِمِينَ، فَبَعَثَ عَلَيْهِمْ سَلَمَةَ بْنَ قَيْسٍ الْأَشْجَعِيَّ. فَقَالَ: سِرْ بَاسْمِ اللَّهِ، قَاتِلْ فِي سَبِيلِ اللَّهِ مَنْ كَفَرَ بِاللَّهِ، فَإِذَا لَقِيتُمْ عَدُوَّكُمْ فَادْعُوهُمْ إِلَى الْإِسْلَامِ، فَإِنْ أَجَابُوا وَأَقَامُوا بِدَارِهِمْ فَعَلَيْهِمُ الزَّكَاةُ، وَلَيْسَ لَهُمْ مِنَ الْفَيْءِ نَصِيبٌ، وَإِنْ سَارُوا مَعَكُمْ فَلَهُمْ مِثْلُ الَّذِي لَكُمْ وَعَلَيْهِمْ مِثْلُ الَّذِي عَلَيْكُمْ، وَإِنْ أَبَوْا فَادْعُوهُمْ إِلَى الْجِزْيَةِ، فَإِنْ أَجَابُوا فَاقْبَلُوا مِنْهُمْ، وَإِنْ أَبَوْا فَقَاتِلُوهُمْ، وَإِنْ تَحَصَّنُوا مِنْكُمْ وَسَأَلُوكُمْ أَنْ يَنْزِلُوا عَلَى حُكْمِ اللَّهِ وَرَسُولِهِ. أَوْ ( ذِمَّةِ اللَّهِ وَرَسُولِهِ ) فَلَا تُجِيبُوهُمْ، فَإِنَّكُمْ لَا تَدْرُونَ أَتُصِيبُونَ حُكْمَ اللَّهِ وَرَسُولِهِ وَذِمَّتَهُمَا أَمْ لَا، وَلَا تَغْدِرُوا، وَلَا تَقْتُلُوا وَلِيدًا، وَلَا تُمَثِّلُوا. قَالَ: فَسَارُوا حَتَّى لَقُوا عَدُوًّا مِنَ الْأَكْرَادِ الْمُشْرِكِينَ فَدَعَوْهُمْ إِلَى الْإِسْلَامِ أَوِ الْجِزْيَةِ، فَلَمْ يُجِيبُوا، فَقَاتَلُوهُمْ فَهَزَمُوهُمْ وَقَتَلُوا الْمُقَاتِلَةَ وَسَبَوُا الذُّرِّيَّةَ، فَقَسَّمَهُ بَيْنَهُمْ، وَرَأَى سَلَمَةُ جَوْهَرًا فِي سَفَطٍ، فَاسْتَرْضَى عَنْهُ الْمُسْلِمِينَ وَبَعَثَ بِهِ إِلَى عُمَرَ. فَقَدِمَ الرَّسُولُ بِالْبِشَارَةِ وَالسَّفَطِ عَلَى عُمَرَ، فَسَأَلَهُ عَنْ أُمُورِ النَّاسِ وَهُوَ يُخْبِرُهُ، حَتَّى أَخْبَرَهُ بِالسَّفَطِ، فَغَضِبَ غَضَبًا شَدِيدًا وَأَمَرَ بِهِ فَوُجِئَ بِهِ فِي عُنُقِهِ، ثُمَّ إِنَّهُ قَالَ: إِنْ تَفَرَّقَ النَّاسُ قَبْلَ أَنْ تَقْدَمَ عَلَيْهِمْ وَيُقَسِّمَهُ سَلَمَةُ فِيهِمْ لَأَسُوءَنَّكَ. فَسَارَ حَتَّى قَدِمَ عَلَى سَلَمَةَ فَبَاعَهُ وَقَسَّمَهُ فِي النَّاسِ. وَكَانَ الْفَصُّ يُبَاعُ بِخَمْسَةِ دَرَاهِمَ، وَقِيمَتُهُ عِشْرُونَ أَلْفًا.

     ✧ The report of Salamah b. Qays al-Ashjaʿī and the Kurds When an army of the Muslims gathered before ʿUmar, he would appoint over them a commander from among the people of knowledge and jurisprudence. An army of the Muslims gathered before him, and he sent over them Salamah b. Qays al-Ashjaʿī. He said: March in the name of God; fight in the path of God against those who disbelieve in God. When you meet your enemy, call them to Islam. If they respond and remain in their abode, then the zakāh is upon them, and they have no share of the fayʾ. If they march with you, then they have the like of what you have, and upon them is the like of what is upon you. If they refuse, then call them to the jizyah. If they respond, accept it from them. If they refuse, then fight them. If they fortify themselves against you and ask you to descend upon the judgment of God and His Messenger—or 'the protection of God and His Messenger'—do not answer them, for you do not know whether you will attain the judgment of God and His Messenger and their protection or not. Do not act treacherously, do not kill a child, and do not mutilate. He said: They marched until they met an enemy from the polytheist Kurds. They called them to Islam or the jizyah, but they did not respond, so they fought them, defeated them, killed the fighting men, and captured the offspring. He divided it among them. Salamah saw a jewel in a basket, so he sought the Muslims' consent for it and sent it to ʿUmar. The messenger arrived with the good tidings and the basket before ʿUmar, and he asked him about the people's affairs while he was informing him, until he told him about the basket. He became intensely angry and ordered that he be struck on his neck. Then he said: If the people disperse before you arrive to them and Salamah divides it among them, I will surely harm you. So he traveled until he arrived before Salamah, sold it, and divided it among the people. The stone was sold for five dirhams, while its value was twenty thousand.

157. Tarikh (al-Tabari) 1954No grade recorded

     وَفِي سنة ثلاث وعشرين حَجَّ عُمَرُ بِأَزْوَاجِ رَسُولِ اللَّهِ ﷺ، وَهِيَ آخِرُ حَجَّةٍ حَجَّهَا بِالنَّاسِ. فعَنْ أَبِي عُثْمَانَ، وَأَبِي حَارِثَةَ، وَالرَّبِيعِ، بِإِسْنَادِهِمْ قَالُوا: حَجَّ عُمَرُ بِأَزْوَاجِ النَّبِيِّ ﷺ مَعَهُنَّ أَوْلِيَاؤُهُنَّ [مِمَّنْ] لَا تَحْتَجِبْنَ مِنْهُ، وَجَعَلَ فِي مُقَدَّمِ قِطَارِهِنِّ: عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، وَفِي مُؤَخَّرِهِ: عُثْمَانَ بْنَ عَفَّانَ، فَلَمَّا رَدَّهُنَّ شَخَصَ بِهِمَا وَبِالْعَبَّاسِ، وَخَلَّفْنَا عَلِيًّا عَلَيْهِ السَّلَامُ عَلَى النَّاسِ، ثُمَّ أَسْرَعَ حَتَّى قَدِمَ الْجَابِيَةَ يَوْمَ الْوَقْعَةِ، فَأَتَاهُ الْفَتْحُ بِهَا، وَرَكِبَ عُمَرُ ؓ مَعَ الْجَابِيَةِ يُرِيدُ الْأُرْدُنَّ، وَوَقَفَ لَهُ الْمُسْلِمُونَ وَأَهْلُ الذِّمَّةِ، فَخَرَجَ عَلَيْهِمْ عَلَى حِمَارٍ وَأَمَامَهُ الْعَبَّاسُ عَلَى فَرَسٍ، فَلَمَّا رَآهُ أَهْلُ الْكِتَابِ سَجَدُوا، فَقَالَ: لَا تَسْجُدُوا لِلْبَشَرِ، وَاسْجُدُوا لِلَّهِ. وَمَضَى، فَقَالَ الْقِسِّيسُونَ وَالرُّهْبَانُ: مَا رَأَيْنَا أَحَدًا أَشْبَهَ بِمَا يُوصَفُ مِنَ الْحَوَارِيِّينَ مِنْ هَذَا الرَّجُلِ. ثُمَّ دَخَلَ الْأُرْدُنَّ عَلَى بَعِيرٍ، فَلَمَّا انْتَهَى إِلَى الْأُرْدُنِّ أَتَى عَلَى فَيْضِ مَاءٍ، فَأَخَذَتِ الْخُيُولُ يَمْنَةً وَيَسْرَةً، فَنَزَلَ عَنْ بَعِيرِهِ فَأَخَاضَهُ وَأَخَاضَ، فَدَنَا مِنْهُ أَبُو عُبَيْدَةَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ فِي بِلَادِ الْأَعَاجِمِ، وَقَدْ سَاءَنِي مَا رَأَيْتُ مِنَ ابْتِذَالِكَ خَشْيَةَ أَنْ يُجْرِيَ ذَلِكَ الْبَطَارِقَةَ عَلَيْنَا، فَسَكَتَ حَتَّى دَخَلَ، فَعَمِدَ إِلَى الْمِنْبَرِ، فَأَطَافَ بِهِ النَّاسُ، فَدَعَا أَبَا عُبَيْدَةَ، فَأَقَامَهُ أَسْفَلَ مِنْهُ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَقَالَ: أَيُّهَا النَّاسُ، إِنَّ اللَّهَ رَفَعَكُمْ وَأَعَزَّكُمْ بِدِينِهِ، فَاطْلُبُوا الْعِزَّ بِالدِّينِ وَالْكَرَمِ تَعِزُّوا وَتَتْبَعْكُمُ الدُّنْيَا، وَلَا تَطْلُبُوا الْعِزَّ بِغَيْرِ الدِّينِ فَتَذِلُّوا، وَاللَّهِ لَوْ كُنْتُ تَقَدَّمْتُ إِلَيْكَ مِنْ قَبْلِ الْآنَ لَنَكَّلْتُ بِكَ. وَرَجَعَ عُمَرُ إِلَى الْمَدِينَةِ فِي الْمُحَرَّمِ سَنَةَ سَبْعَ عَشْرَةَ - هَكَذَا مِنْ رِوَايَةِ سَيْفٍ. وَغَيْرُهُ يَقُولُ: كَانَ ذَلِكَ فِي سَنَةِ ثَلَاثٍ وَعِشْرِينَ. وعن عَبْدُ اللَّهِ بْنُ عُمَرَ، عَنْ نَافِعٍ، ] عَنْ أَسْلَمَ مَوْلَى عُمَرَ قَالَ: صَنَعَ أَرْخَنُ الْجَابِيَةِ لِعُمَرَ بْنِ الْخَطَّابِ طَعَامًا فِي الْكَنِيسَةِ، فَطَعِمَ عُمَرُ، ثُمَّ حَضَرَتِ الصَّلَاةُ، فَصَلَّى عُمَرُ بِأَصْحَابِهِ فِي الْكَنِيسَةِ.

     ✧ In the year twenty-three, ʿUmar performed the pilgrimage with the wives of the Messenger of Allah ﷺ, and it was the last pilgrimage he performed with the people. From Abū ʿUthmān, Abū Ḥārithah, and al-Rabīʿ, with their chain of transmission, they said: ʿUmar performed the pilgrimage with the wives of the Prophet ﷺ, with their guardians [from among those] from whom they do not veil, and he placed at the front of their caravan ʿAbd al-Raḥmān b. ʿAwf and at its rear ʿUthmān b. ʿAffān. When he had sent them back, he departed with the two of them and al-ʿAbbās, and we left ʿAlī ﷺ in charge of the people. Then he hastened until he arrived at al-Jābiyah on the day of the battle, and the conquest came to him there. ʿUmar ؓ rode from al-Jābiyah intending the Jordan, and the Muslims and the people of the covenant stood for him. He came out to them on a donkey, with al-ʿAbbās before him on a horse. When the People of the Book saw him, they prostrated. He said: "Do not prostrate to a human being; prostrate to Allah." And he passed on. The priests and monks said: "We have not seen anyone more resembling the description of the disciples than this man." Then he entered the Jordan on a camel. When he reached the Jordan, he came upon a flooding of water, and the horses took to the right and left. He dismounted from his camel, led it through the water, and it crossed. Abū ʿUbaydah drew near to him and said: "O Commander of the Faithful, you are in the lands of the non-Arabs, and what I have seen of your self-abasement has grieved me, fearing that the patricians will use that against us." He remained silent until he entered. Then he went to the pulpit, and the people gathered around him. He summoned Abū ʿUbaydah and made him stand below him. He praised and extolled Allah and said: "O people, Allah has raised you and honored you with His religion, so seek honor through the religion and nobility, and you will be honored and the world will follow you. Do not seek honor through other than the religion, lest you be humiliated. By Allah, if I had warned you before now, I would have made an example of you." ʿUmar returned to Madinah in Muḥarram of the year seventeen—thus according to the narration of Sayf. Others say: That was in the year twenty-three. From ʿAbd Allāh b. ʿUmar, from Nāfiʿ, from Aslam, the client of ʿUmar, who said: The archon of al-Jābiyah prepared food for ʿUmar b. al-Khaṭṭāb in the church, and ʿUmar ate. Then the time of prayer came, and ʿUmar prayed with his companions in the church.

158. Tarikh (al-Tabari) 1955No grade recorded

     وَفَاةُ عُمَرَ بْنِ الْخَطَّابِ - ؓ  قَالَ الزُّهْرِيُّ: (كَانَ عُمَرُ ؓ لَا يَأْذَنُ لِصَبِيٍّ قَدِ احْتَلَمَ فِي دُخُولِ الْمَدِينَةِ، حَتَّى كَتَبَ الْمُغِيرَةُ بْنُ شُعْبَةَ  وَهُوَ عَلَى الْكُوفَةِ يَذْكُرُ لَهُ غُلَامًا عِنْدَهُ صَنَعًا، وَيَسْتَأْذِنُهُ أَنْ يُدْخِلَهُ الْمَدِينَةَ، وَيَقُولُ: إِنَّ عِنْدَهُ أَعْمَالًا كَثِيرَةً فِيهَا مَنَافِعُ لِلنَّاسِ ; إِنَّهُ حَدَّادٌ نَقَّاشٌ نَجَّارٌ، فَأَذِنَ لَهُ أَنْ يُرْسِلَ بِهِ إِلَيْهِ وَقَالَ الْمِسْوَرُ بْنُ مَخْرَمَةَ: خَرَجَ عُمَرُ بْنُ الْخَطَّابِ يَطُوفُ يَوْمًا فِي السُّوقِ، فَلَقِيَهُ أَبُو لُؤْلُؤَةَ غُلَامُ الْمُغِيرَةِ بْنِ شُعْبَةَ، وَاسْمُهُ: فَيْرُوزُ وَكَانَ نَصْرَانِيًّا، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَعِدْنِي عَلَى الْمُغِيرَةِ بْنِ شُعْبَةَ فَإِنَّ عَلَيَّ خَرَاجًا كَثِيرًا. قَالَ: وَكَمْ خَرَاجُكَ ؟ قَالَ: دِرْهَمَانِ كُلَّ يَوْمٍ. قَالَ: وَأَيْشٍ صِنَاعَتُكَ ؟ قَالَ: نَجَّارٌ، نَقَّاشٌ، حَدَّادٌ. قَالَ: فَمَا أَرَى خَرَاجَكَ كَثِيرًا عَلَى مَا تَصْنَعُ مِنَ الْأَعْمَالِ، قَدْ بَلَغَنِي أَنَّكَ تَقُولُ: لَوْ أَرَدْتُ أَنْ أَصْنَعَ رَحًى تَطْحَنُ بِالرِّيحِ لَفَعَلْتُ ! قَالَ: نَعَمْ. قَالَ: فَاعْمَلْ لِي رَحًى. قَالَ: لَئِنْ سَلِمْتَ لَأَعْمَلَنَّ لَكَ رَحًى يَتَحَدَّثُ بِهَا مَنْ بِالْمَشْرِقِ وَالْمَغْرِبِ ! ثُمَّ انْصَرَفَ عَنْهُ. فَقَالَ عُمَرُ: لَقَدْ أَوْعَدَنِي الْعَبْدُ الْآنَ. ثُمَّ انْصَرَفَ عُمَرُ إِلَى مَنْزِلِهِ، فَلَمَّا كَانَ الْغَدُ جَاءَهُ كَعْبُ الْأَحْبَارِ فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، اعْهَدْ فَإِنَّكَ مَيِّتٌ فِي ثَلَاثِ لَيَالٍ. قَالَ: وَمَا يُدْرِيكَ ؟ قَالَ: أَجِدُهُ فِي كِتَابِ التَّوْرَاةِ. قَالَ عُمَرُ: [ آللَّهَ ! إِنَّكَ ] لَتَجِدُ عُمَرَ بْنَ الْخَطَّابِ فِي التَّوْرَاةِ ؟ قَالَ: اللَّهُمَّ لَا وَلَكِنِّي أَجِدُ حِلْيَتَكَ وَصِفَتَكَ وَأَنَّكَ قَدْ فَنِيَ أَجْلُكَ. قَالَ: وَعُمَرُ لَا يُحِسُّ وَجَعًا ! فَلَمَّا كَانَ الْغَدُ جَاءَهُ كَعْبٌ فَقَالَ: بَقِيَ يَوْمَانِ. فَلَمَّا كَانَ الْغَدُ جَاءَهُ كَعْبٌ فَقَالَ: مَضَى يَوْمَانِ وَبَقِيَ يَوْمٌ. فَلَمَّا أَصْبَحَ خَرَجَ عُمَرُ إِلَى الصَّلَاةِ وَكَانَ يُوَكِّلُ بِالصُّفُوفِ رِجَالًا فَإِذَا اسْتَوَتْ كَبَّرَ، حَتَّى إِذَا لَمْ يَرَ فِيهِنَّ ظِلًّا تَقَدَّمَ، فَكَبَّرُوا، وَرُبَّمَا قَرَأَ سُورَةَ يُوسُفَ أَوِ النَّحْلَ أَوْ نَحْوَ ذَلِكَ فِي الرَّكْعَةِ الْأُولَى، حَتَّى يَجْتَمِعَ النَّاسُ وَدَخَلَ أَبُو لُؤْلُؤَةَ فِي النَّاسِ وَبِيَدِهِ خِنْجَرٌ لَهُ رَأْسَانِ نِصَابُهُ فِي وَسَطِهِ، فَضَرَبَ عُمَرَ سِتَّ ضَرَبَاتِ إِحْدَاهُنَّ تَحْتَ سُرَّتِهِ وَهِيَ الَّتِي قَتَلَتْهُ، وَقَتَلَ مَعَهُ كُلَيْبَ بْنَ أَبِي الْبُكَيْرِ اللَّيْثِيَّ وَكَانَ خَلْفَهُ، وَقَتَلَ جَمَاعَةً غَيْرَهُ. فَلَمَّا وَجَدَ عُمَرُ حَرَّ السِّلَاحِ سَقَطَ، وَأَمَرَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَصَلَّى بِالنَّاسِ، وَعُمَرُ طَرِيحٌ، فَاحْتُمِلَ فَأُدْخِلَ بَيْتَهُ، وَدَعَا عَبْدَ الرَّحْمَنِ فَقَالَ لَهُ: إِنِّي أُرِيدُ أَنْ أَعْهَدَ إِلَيْكَ. قَالَ: أَتُشِيرُ عَلَيَّ بِذَلِكَ ؟ قَالَ: اللَّهُمَّ لَا. قَالَ: وَاللَّهِ لَا أَدْخُلُ فِيهِ أَبَدًا. قَالَ: فَهَبْنِي صَمْتًا حَتَّى أَعْهَدَ إِلَى النَّفَرِ الَّذِينَ تُوُفِّيَّ رَسُولُ اللَّهِ ﷺ وَهُوَ عَنْهُمْ رَاضٍ. ثُمَّ دَعَا عَلِيًّا وَعُثْمَانَ وَالزُّبَيْرَ وَسَعْدًا فَقَالَ: انْتَظِرُوا أَخَاكُمْ طَلْحَةَ ثَلَاثًا، فَإِنْ جَاءَ وَإِلَّا فَاقْضُوا أَمْرَكُمْ، أَنْشُدُكَ اللَّهَ يَا عَلِيُّ إِنْ وَلِيتَ مِنْ أُمُورِ النَّاسِ شَيْئًا أَنْ تَحْمِلَ بَنِي هَاشِمٍ عَلَى رِقَابِ النَّاسِ، أَنْشُدُكَ اللَّهَ يَا عُثْمَانُ إِنْ وَلِيتَ مِنْ أُمُورِ النَّاسِ شَيْئًا أَنْ تَحْمِلَ بَنِي أَبِي مُعَيْطٍ عَلَى رِقَابِ النَّاسِ، أَنْشُدُكَ اللَّهَ يَا سَعْدُ إِنْ وَلِيتَ مِنْ أُمُورِ النَّاسِ شَيْئًا أَنْ تَحْمِلَ أَقَارِبَكَ عَلَى رِقَابِ النَّاسِ، قُومُوا فَتَشَاوَرُوا ثُمَّ اقْضُوا أَمْرَكُمْ وَلْيُصَلِّ بِالنَّاسِ صُهَيْبٌ. ثُمَّ دَعَا أَبَا طَلْحَةَ الْأَنْصَارِيَّ، فَقَالَ: قُمْ عَلَى بَابِهِمْ فَلَا تَدَعْ أَحَدًا يَدْخُلُ إِلَيْهِمْ. وَأُوصِي الْخَلِيفَةَ مِنْ بَعْدِي بِالْأَنْصَارِ الَّذِينَ تَبَوَّأُوا الدَّارَ وَالْإِيمَانَ، أَنْ يُحْسِنَ إِلَى مُحْسِنِهِمْ وَيَعْفُوَ عَنْ مُسِيئِهِمْ، وَأُوصِي الْخَلِيفَةَ بِالْعَرَبِ، فَإِنَّهُمْ مَادَّةُ الْإِسْلَامِ، أَنْ يُؤْخَذَ مِنْ صَدَقَاتِهِمْ حَقَّهَا فَتُوضَعَ فِي فُقَرَائِهِمْ، وَأُوصِي الْخَلِيفَةَ بِذِمَّةِ رَسُولِ اللَّهِ ﷺ أَنْ يُوفِيَ لَهُمْ بِعَهْدِهِمْ، اللَّهُمَّ هَلْ بَلَّغْتُ ؟ لَقَدْ تَرَكْتُ الْخَلِيفَةَ مِنْ بَعْدِي عَلَى أَنْقَى مِنَ الرَّاحَةِ، يَا عَبْدَ اللَّهِ بْنَ عُمَرَ، اخْرُجْ فَانْظُرْ مَنْ قَتَلَنِي. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَتَلَكَ أَبُو لُؤْلُؤَةَ غُلَامُ الْمُغِيرَةِ بْنِ شُعْبَةَ. قَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْ مَنِيَّتِي بِيَدِ رَجُلٍ سَجَدَ لِلَّهِ سَجْدَةً وَاحِدَةً ! وَجَاءَ النَّاسُ [فَجَعَلُوا] يُثْنُونَ عَلَيْهِ. وَجَاءَ رَجُلٌ شَابٌّ فَقَالَ: أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ بِبُشْرَى اللَّهِ لَكَ، مِنْ صُحْبَةِ رَسُولِ اللَّهِ ﷺ، وَقَدَمٍ فِي الْإِسْلَامِ مَا قَدْ عَلِمْتَ، ثُمَّ وُلِّيتَ فَعَدَلْتَ، ثُمَّ شَهَادَةٍ. قَالَ: وَدِدْتُ أَنَّ ذَلِكَ كِفَافٌ لَا عَلَيَّ وَلَا لِيَ. فَلَمَّا أَدْبَرَ إِذَا إِزَارُهُ يَمَسُّ الْأَرْضَ، قَالَ: رُدُّوا عَلَيَّ الْغُلَامَ. قَالَ: يَا ابْنَ أَخِي، ارْفَعْ ثَوْبَكَ، فَإِنَّهُ أَنْقَى لِثَوْبِكَ وَأَتْقَى لِرَبِّكَ. يَا عَبْدَ اللَّهِ بْنَ عُمَرَ، انْظُرْ مَا عَلَيَّ مِنَ الدَّيْنِ. فَحَسَبُوهُ فَوَجَدُوهُ سِتَّةً وَثَمَانِينَ أَلْفًا أَوْ نَحْوَهُ. قَالَ: إِنْ وَفَّى لَهُ مَالُ آلِ عُمَرَ فَأَدِّهِ مِنْ أَمْوَالِهِمْ، وَإِلَّا فَسَلْ فِي بَنِي عَدِيِّ بْنِ كَعْبٍ، فَإِنْ لَمْ تَفِ أَمْوَالُهُمْ فَسَلْ فِي قَرَيْشٍ، وَلَا تَعْدُهُمْ إِلَى غَيْرِهِمْ، فَأَدِّ عَنِّي هَذَا الْمَالَ. يَا عَبْدَ اللَّهِ بْنَ عُمَرَ، اذْهَبْ إِلَى عَائِشَةَ فَسَلْهَا أَنْ تَأْذَنَ لِي أَنْ أُدْفَنَ مَعَ النَّبِيِّ ﷺ وَأَبِي بَكْرٍ. فَإِنْ أَذِنَتْ لِي فَأَدْخِلُونِي، وَإِنْ رَدَّتْنِي رُدُّونِي إِلَى مَقَابِرِ الْمُسْلِمِينَ. وَجَاءَتْ أُمُّ الْمُؤْمِنِينَ حَفْصَةُ وَالنِّسَاءُ تَسِيرُ مَعَهَا، فَلَمَّا رَأَيْنَاهَا قُمْنَا، فَوَلَجَتْ عَلَيْهِ فَبَكَتْ عِنْدَهُ سَاعَةً، وَاسْتَأْذَنَ الرِّجَالُ، فَوَلَجَتْ دَاخِلًا لَهُمْ، فَسَمِعْنَا بُكَاءَهَا مِنَ الدَّاخِلِ وَأَخْرَجَ ابْنُ أَبِي الدُّنْيَا عَنْ يَحْيَى بْنِ أَبِي رَاشِدٍ الْبَصْرِيِّ قَالَ: قَالَ عُمَرُ لِابْنِهِ: (اقْصِدُوا فِي كَفَنِي؛ فَإِنَّهُ إِنْ كَانَ لِي عِنْدَ اللَّهِ خَيْرٌ.. أَبْدَلَنِي مَا هُوَ خَيْرٌ مِنْهُ، وَإِنْ كُنْتُ عَلَى غَيْرِ ذَلِكَ سَلَبَنِي فَأَسْرَعَ سَلَبِي، وَاقْصِدُوا فِي حُفْرَتِي، فَإِنَّهُ إِنْ كَانَ لِي عِنْدَ اللَّهِ خَيْرٌ.. أَوْسَعَ لِي فِيهَا مَدَّ بَصَرِي، وَإِنْ كُنْتُ عَلَى غَيْرِ ذَلِكَ.. ضَيَّقَهَا عَلَيَّ حَتَّى تَخْتَلِفَ أَضْلَاعِي، وَلَا تَخْرُجَ مَعِي امْرَأَةٌ، وَلَا تُزَكُّونِي بِمَا لَيْسَ فِيَّ، فَإِنَّ اللَّهَ هُوَ أَعْلَمُ بِي، فَإِذَا خَرَجْتُمْ.. فَأَسْرِعُوا بِيَ الْمَشْيَ؛ فَإِنَّهُ إِنْ كَانَ لِي عِنْدَ اللَّهِ خَيْرٌ.. قَدَّمْتُمُونِي إِلَى مَا هُوَ خَيْرٌ لِي، وَإِنْ كُنْتُ غَيْرَ ذَلِكَ.. أَلْقَيْتُمْ عَنْ رِقَابِكُمْ شَرًّا تَحْمِلُونَهُ). وقال يَا عَبْدَ اللَّهِ، إِنِ اخْتَلَفَ الْقَوْمُ فَكُنْ مَعَ الْأَكْثَرِ، فَإِنْ تَشَاوَرُوا فَكُنْ مَعَ الْحِزْبِ الَّذِي فِيهِ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، يَا عَبْدَ اللَّهِ، ائْذَنْ لِلنَّاسِ. فَجَعَلَ يَدْخُلُ عَلَيْهِ الْمُهَاجِرُونَ وَالْأَنْصَارُ فَيُسَلِّمُونَ عَلَيْهِ وَيَقُولُ لَهُمْ: أَهَذَا عَنْ مَلَإٍ مِنْكُمْ ؟ فَيَقُولُونَ: مَعَاذَ اللَّهِ ! قَالَ: وَدَخَلَ كَعْبُ الْأَحْبَارِ مَعَ النَّاسِ فَلَمَّا رَآهُ عُمَرُ قَالَ: تَوَعَّدَنِي كَعْبٌ ثَلَاثًا أَعُدُّهَا وَلَا شَكَّ أَنَّ الْقَوْلَ مَا قَالَ لِي كَعْبُ     وَمَا بِي حِذَارُ الْمَوْتِ، إِنِّي لَمَيِّتٌ ، وَلَكِنْ حِذَارُ الذَّنْبِ يَتْبَعُهُ الذَّنْبُ وَدَخَلَ عَلَيْهِ عَلِيٌّ يَعُودُهُ فَقَعَدَ عِنْدَ رَأْسِهِ، وَجَاءَ ابْنُ عَبَّاسٍ فَأَثْنَى عَلَيْهِ، فَقَالَ لَهُ عُمَرُ: أَنْتَ لِي بِهَذَا يَا ابْنَ عَبَّاسٍ ؟ فَأَوْمَأَ إِلَيْهِ عَلِيٌّ أَنْ قُلْ نَعَمْ. فَقَالَ ابْنُ عَبَّاسٍ: نَعَمْ. فَقَالَ عُمَرُ: لَا تَغُرَّنِي أَنْتَ وَأَصْحَابُكَ. ثُمَّ قَالَ: يَا عَبْدَ اللَّهِ، خُذْ رَأْسِي عَنِ الْوِسَادَةِ فَضَعْهُ فِي التُّرَابِ لَعَلَّ اللَّهَ - جَلَّ ذِكْرُهُ - يَنْظُرُ إِلَيَّ فَيَرْحَمُنِي، وَاللَّهِ لَوْ أَنَّ لِي مَا طَلَعَتْ عَلَيْهِ الشَّمْسُ لَافْتَدَيْتُ بِهِ مِنْ هَوْلِ الْمَطْلَعِ. وَدُعِيَ لَهُ طَبِيبٌ مِنْ بَنِي الْحَارِثِ بْنِ كَعْبٍ فَسَقَاهُ نَبِيذًا فَخَرَجَ غَيْرَ مُتَغَيِّرٍ، فَسَقَاهُ لَبَنًا فَخَرَجَ كَذَلِكَ أَيْضًا، فَقَالَ لَهُ: اعْهَدْ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: قَدْ فَرَغْتُ. وَلَمَّا احْتُضِرَ وَرَأْسُهُ فِي حِجْرِ وَلَدِهِ عَبْدِ اللَّهِ قَالَ: ظَلُومٌ لِنَفْسِي غَيْرَ أَنِّيَ مُسْلِمٌ     أُصَلِّي الصَّلَاةَ كُلَّهَا وَأَصُومُ وَلَمْ يَزَلْ يَذْكُرُ اللَّهَ تَعَالَى وَيُدِيمُ الشَّهَادَةَ إِلَى أَنْ تُوُفِّيَّ لَيْلَةَ الْأَرْبِعَاءِ لِثَلَاثٍ بَقِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَعِشْرِينَ. وَقِيلَ: طُعِنَ يَوْمَ الْأَرْبِعَاءِ لِأَرْبَعٍ بَقِينَ مِنْ ذِي الْحِجَّةِ وَدُفِنَ يَوْمَ الْأَحَدِ هِلَالَ مُحَرَّمٍ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. وَكَانَتْ وِلَايَتُهُ عَشْرَ سِنِينَ وَسِتَّةَ أَشْهُرٍ وَثَمَانِيَةَ أَيَّامٍ، وَبُويِعَ عُثْمَانُ لِثَلَاثٍ مَضَيْنَ مِنَ الْمُحَرَّمِ. وَقِيلَ: كَانَتْ وَفَاتُهُ لِأَرْبَعٍ بَقِينَ مِنْ ذِي الْحِجَّةِ، وَاسْتَقْبَلَ بِخِلَافَتِهِ هِلَالَ مُحَرَّمٍ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. وَكَانَتْ خِلَافَةُ عُمَرَ عَلَى هَذَا الْقَوْلِ عَشْرَ سِنِينَ وَسِتَّةَ أَشْهُرٍ وَأَرْبَعَةَ أَيَّامٍ. وَصَلَّى عَلَيْهِ صُهَيْبٌ، وَحُمِلَ إِلَى بَيْتِ عَائِشَةَ، وَدُفِنَ عِنْدَ النَّبِيِّ ﷺ وَأَبِي بَكْرٍ، وَنَزَلَ فِي قَبْرِهِ عُثْمَانُ، وَعَلِيٌّ، وَالزُّبَيْرُ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَسَعْدٌ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ. وَلَمَّا مَاتَ عُمَرُ قُدِّمَ الطَّعَامُ بَيْنَ أَيْدِي النَّاسِ عَلَى عَادَتِهِمْ فَامْتَنَعُوا لِمَوْضِعِ حُزْنِهِمْ، فَابْتَدَأَ الْعَبَّاسُ.   عَنِ الْأَحْنَفِ بْنِ قَيْسٍ قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ: إِنَّ قُرَيْشًا رُؤَسَاءَ النَّاسِ، لَا يَدْخُلُونَ بَابًا إِلَّا فَتَحَ اللَّهُ عَلَيْهِمْ مِنْهُ خَيْرًا.  فَلَمَّا مَاتَ عُمَرُ وَاسْتُخْلِفَ صُهَيْبٌ عَلَى إِطْعَامِ النَّاسِ، وَحَضَرَ النَّاسُ وَفِيهِمُ الْعَبَّاسُ، فَأَمْسَكَ النَّاسُ بِأَيْدِيهِمْ عَنِ الْأَكْلِ، فَحَسَرَ عَنْ ذِرَاعَيْهِ وَقَالَ: يَا أَيُّهَا النَّاسُ، إِنَّ رَسُولَ اللَّهِ ﷺ مَاتَ فَأَكَلْنَا، وَإِنَّ أَبَا بَكْرٍ مَاتَ فَأَكَلْنَا، وَإِنَّهُ لَا بُدَّ مِنَ الْأَكْلِ. فَضَرَبَ بِيَدِهِ، وَضَرَبَ الْقَوْمُ بِأَيْدِيهِمْ. فَعَرَفَ قَوْلَ عُمَرَ: إِنَّ قُرَيْشًا رُؤَسَاءُ [النَّاسِ]. وَرُوِيَ عَنْ قَتَادَةَ أَنَّهُ قَالَ: تُوُفِّيَ عُمَرُ وَهُوَ ابْنُ إِحْدَى وَسِتِّينَ سَنَةً. وَعَنِ ابْنِ عُمَرَ وَالزُّهْرِيِّ: خَمْسٌ وَسِتُّونَ سَنَةً. وَعَنِ ابْنِ عَبَّاسٍ: سِتٌّ وَسِتُّونَ. وَرَوَى ابْنُ جَرِيرٍ، عَنْ أَسْلَمَ مَوْلَى عُمَرَ أَنَّهُ قَالَ: تُوُفِّيَ وَهُوَ ابْنُ سِتِّينَ سَنَةً. قَالَ الْوَاقِدِيُّ: وَهَذَا أَثْبَتُ الْأَقَاوِيلِ عِنْدَنَا. وَقَالَ الْمَدَائِنِيُّ: تُوُفِّيَ عُمَرُ وَهُوَ ابْنُ سَبْعٍ وَخَمْسِينَ سَنَةً. وَفِي «تَهْذِيبِ الْمِزِّيِّ»: (كَانَ نَقْشُ خَاتَمِ عُمَرَ: كَفَى بِالْمَوْتِ وَاعِظًا). وَأَخْرَجَ الطَّبَرَانِيُّ عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: قَالَتْ أُمُّ أَيْمَنَ يَوْمَ قَتْلِ عُمَرَ: (الْيَوْمَ وَهِيَ الْإِسْلَامُ). وَأَخْرَجَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَسَارٍ قَالَ: (شَهِدْتُ مَوْتَ عُمَرَ بْنِ الْخَطَّابِ، فَانْكَسَفَتِ الشَّمْسُ يَوْمَئِذٍ)، وَوُلِدَ لِعَلِيِّ بْنِ أَبِي طَالِبٍ لَيْلَةَ مَاتَ عُمَرُ رَضِيَ اللَّهُ وَلَدٌ فَسَمَّاهُ عُمَرَ. وَوُلِدَ لِعُثْمَانَ تِلْكَ اللَّيْلَةَ وَلَدٌ فَسَمَّاهُ عُمَرَ. وَوُلِدَ لِعُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ التَّيْمِيِّ وَلَدٌ فَسَمَّاهُ عُمَرَ.

     ✧ The death of ʿUmar b. al-Khaṭṭāb ؓ Al-Zuhrī said: ʿUmar ؓ would not permit any boy who had reached puberty to enter Madinah, until al-Mughīrah b. Shuʿbah, who was over Kufa, wrote to him mentioning a servant-boy he had who was skilled, and sought his permission to bring him into Madinah, saying: He has many crafts in which there are benefits for the people; he is a blacksmith, an engraver, and a carpenter. So he permitted him to send the boy to him. Al-Miswar b. Makhramah said: One day ʿUmar b. al-Khaṭṭāb went out to walk in the market, and Abū Luʾluʾah, the servant of al-Mughīrah b. Shuʿbah, met him. His name was Fayrūz and he was a Christian. He said: O Commander of the Faithful, help me against al-Mughīrah b. Shuʿbah, for I owe him a heavy tax. He said: How much is your tax? He said: Two dirhams every day. He said: And what is your craft? He said: A carpenter, an engraver, a blacksmith. He said: I do not think your tax is heavy for the work you do. It has reached me that you say: If I wanted to make a mill that grinds by wind, I could do it. He said: Yes. He said: Then make me a mill. He said: If you remain safe, I will make you a mill that the people of the East and the West will talk about. Then he turned away from him. So ʿUmar said: The slave has just threatened me. Then ʿUmar went back to his home. The next day, Kaʿb al-Aḥbār came to him and said: O Commander of the Faithful, make your will, for you will die in three nights. He said: How do you know that? He said: I find it in the Book of the Torah. ʿUmar said: By Allah, do you find ʿUmar b. al-Khaṭṭāb in the Torah? He said: O Allah, no, but I find your description and your traits, and that your appointed time has drawn near. He said: But ʿUmar felt no pain. The next day, Kaʿb came to him and said: Two days remain. The next day, Kaʿb came to him and said: Two days have passed and one day remains. When morning came, ʿUmar went out for the prayer. He would appoint men to arrange the rows, and when they were straight, he said the takbīr, and only when he saw no gap in them did he advance and say the takbīr. Sometimes he would recite Sūrat Yūsuf or al-Naḥl or the like in the first rakʿah, until the people had gathered. Abū Luʾluʾah entered among the people with a dagger in his hand that had two heads, its handle in the middle. He struck ʿUmar six blows, one of them below his navel, and that is the one that killed him. With him he killed Kulayb b. Abī al-Bukayr al-Laythī, who was behind him, and he killed a group besides him. When ʿUmar felt the heat of the weapon, he fell. He ordered ʿAbd al-Raḥmān b. ʿAwf to lead the people in prayer. ʿUmar was laid down and carried into his house. He called ʿAbd al-Raḥmān and said to him: I want to entrust the matter to you. He said: Are you advising me to that? He said: O Allah, no. He said: By Allah, I will never enter into it. He said: Then grant me silence until I entrust it to the group of men of whom the Messenger of Allah ﷺ died well pleased. Then he called ʿAlī, ʿUthmān, al-Zubayr, and Saʿd and said: Wait for your brother Ṭalḥah for three days; if he comes, then good, and if not, then decide your matter. I adjure you by Allah, O ʿAlī, if you are given any authority over the people's affairs, not to make the Banū Hāshim ride upon the necks of the people. I adjure you by Allah, O ʿUthmān, if you are given any authority over the people's affairs, not to make the Banū Abī Muʿayṭ ride upon the necks of the people. I adjure you by Allah, O Saʿd, if you are given any authority over the people's affairs, not to make your relatives ride upon the necks of the people. Arise, consult together, then decide your matter, and let Ṣuhayb lead the people in prayer. Then he called Abū Ṭalḥah al-Anṣārī and said: Stand at their door and do not let anyone enter upon them. And I commend to the caliph after me the Anṣār, those who established themselves in the abode and in faith, that he be good to their good ones and pardon their wrongdoers. And I commend to the caliph the Arabs, for they are the substance of Islam, that their due be taken from their alms and placed among their poor. And I commend to the caliph the covenant of the Messenger of Allah ﷺ, that he fulfill their pact for them. O Allah, have I conveyed? I have left the caliph after me upon the purest of paths. O ʿAbd Allāh b. ʿUmar, go out and see who killed me. He said: O Commander of the Faithful, it was Abū Luʾluʾah, the servant of al-Mughīrah b. Shuʿbah, who killed you. He said: Praise be to Allah who has not made my death at the hand of a man who prostrated to Allah even a single prostration. The people came and began to praise him. A young man came and said: Rejoice, O Commander of the Faithful, in the glad tidings of Allah for you, from the companionship of the Messenger of Allah ﷺ, and your early precedence in Islam which you know, then you were given authority and you acted justly, then martyrdom. He said: I wish that that were an equal balance, neither for me nor against me. When the young man turned away, his waist-wrapper was touching the ground. He said: Bring the boy back to me. He said: O son of my brother, raise your garment, for it is cleaner for your garment and more God-fearing for your Lord. O ʿAbd Allāh b. ʿUmar, see what debts I owe. They calculated it and found it to be eighty-six thousand or about that. He said: If the wealth of the family of ʿUmar suffices for it, then pay it from their wealth; otherwise ask among the Banū ʿAdī b. Kaʿb; if their wealth does not suffice, then ask among Quraysh, and do not go beyond them to others, and pay this money on my behalf. O ʿAbd Allāh b. ʿUmar, go to ʿĀʾishah and ask her to permit me to be buried with the Prophet ﷺ and Abū Bakr. If she permits me, then bring me in; and if she refuses me, then return me to the graves of the Muslims. The Mother of the Believers Ḥafṣah came with the women walking with her. When we saw her, we stood up. She entered upon him and wept by him for a while. The men asked permission, so she went into an inner room for them, and we heard her weeping from inside. Ibn Abī al-Dunyā transmitted from Yaḥyā b. Abī Rāshid al-Baṣrī that he said: ʿUmar said to his son: Be moderate in my shroud; for if I have good with Allah, He will exchange it for what is better than it, and if I am otherwise, He will strip me and hasten my stripping. Be moderate in my grave; for if I have good with Allah, He will widen it for me as far as my eye can see, and if I am otherwise, He will narrow it upon me until my ribs interlace. Let no woman go out with me, and do not praise me for what is not in me, for Allah knows me best. When you go out with me, hasten my walking; for if I have good with Allah, you will have brought me sooner to what is better for me, and if I am otherwise, you will cast from your necks an evil you were carrying. And he said: O ʿAbd Allāh, if the people differ, then be with the majority; and if they consult, then be with the party in which is ʿAbd al-Raḥmān b. ʿAwf. O ʿAbd Allāh, give permission to the people. So the Emigrants and the Anṣār began to enter upon him, greeting him, and he said to them: Is this by a general agreement among you? They said: Allah forbid. He said: Kaʿb al-Aḥbār entered among the people, and when ʿUmar saw him he said: Kaʿb threatened me with three nights I count, and no doubt the word is as Kaʿb said to me. I have no fear of death, for I am mortal, but fear of a sin that is followed by sin. ʿAlī entered to visit him and sat at his head. Ibn ʿAbbās came and praised him, and ʿUmar said to him: Do you say this of me, O Ibn ʿAbbās? ʿAlī gestured to him to say yes. Ibn ʿAbbās said: Yes. ʿUmar said: Do not let you and your companions deceive me. Then he said: O ʿAbd Allāh, take my head from the pillow and place it on the ground, perhaps Allah, whose remembrance is exalted, will look upon me and have mercy on me. By Allah, if I had all that the sun rises upon, I would ransom myself with it from the terror of the rising. A physician from the Banū al-Ḥārith b. Kaʿb was called for him, and he gave him nabīdh to drink, and it came out unchanged. Then he gave him milk to drink, and it came out likewise. He said to him: Make your will, O Commander of the Faithful. He said: I have finished. When he was at the point of death and his head was in the lap of his son ʿAbd Allāh, he said: I have wronged myself, except that I am a Muslim; I perform all the prayers and I fast. He continued to remember Allah the Exalted and to repeat the shahādah until he died on the night of Wednesday, with three nights remaining of Dhū al-Ḥijjah in the year twenty-three. It was said: He was stabbed on Wednesday, with four nights remaining of Dhū al-Ḥijjah, and was buried on Sunday, at the new moon of Muḥarram in the year twenty-four. His tenure was ten years, six months, and eight days. ʿUthmān was given the oath of allegiance when three nights of Muḥarram had passed. It was said: His death took place with four nights remaining of Dhū al-Ḥijjah, and his caliphate began with the new moon of Muḥarram in the year twenty-four. According to this statement, the caliphate of ʿUmar was ten years, six months, and four days. Ṣuhayb prayed over him, and he was carried to the house of ʿĀʾishah and buried next to the Prophet ﷺ and Abū Bakr. ʿUthmān, ʿAlī, al-Zubayr, ʿAbd al-Raḥmān b. ʿAwf, Saʿd, and ʿAbd Allāh b. ʿUmar descended into his grave. When ʿUmar died, food was placed before the people as was their custom, and they refrained because of their grief. Then al-ʿAbbās began. From al-Aḥnaf b. Qays, who said: I heard ʿUmar b. al-Khaṭṭāb say: Quraysh are the leaders of the people. They do not enter any door but that Allah opens through them something good from it. When ʿUmar died, Ṣuhayb was put in charge of feeding the people. The people attended, among them al-ʿAbbās, and the people withheld their hands from eating. He uncovered his forearms and said: O people, the Messenger of Allah ﷺ died, and we ate. Abū Bakr died, and we ate. There is no escape from eating. Then he put forth his hand, and the people put forth their hands. Thus the saying of ʿUmar was recognized: Quraysh are the leaders of the people. It is related from Qatādah that he said: ʿUmar died at the age of sixty-one. From Ibn ʿUmar and al-Zuhrī: sixty-five years. From Ibn ʿAbbās: sixty-six. Ibn Jarīr related from Aslam, the freedman of ʿUmar, that he said: He died at the age of sixty. Al-Wāqidī said: This is the most reliable of the statements in our view. Al-Madāʾinī said: ʿUmar died at the age of fifty-seven. In "Tahdhīb al-Mizzī": The inscription on ʿUmar's seal was: "Death suffices as an admonisher." Al-Ṭabarānī transmitted from Ṭāriq b. Shihāb, who said: Umm Ayman said on the day ʿUmar was killed: "Today Islam is weakened." He transmitted from ʿAbd al-Raḥmān b. Yasār, who said: I witnessed the death of ʿUmar b. al-Khaṭṭāb, and the sun was eclipsed on that day. A son was born to ʿAlī b. Abī Ṭālib on the night ʿUmar died, ؓ, and he named him ʿUmar. A son was born to ʿUthmān that night, and he named him ʿUmar. A son was born to ʿUbayd Allāh b. Maʿmar al-Taymī, and he named him ʿUmar.

159. Tarikh (al-Tabari) 1956No grade recorded

     عُمَرُ بْنُ الْخَطَّابِ ؓ [13 23 هـ] هُوَ عُمَرُ بْنُ الْخَطَّابِ بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ رِيَاحِ بْنِ قُرْطِ بْنِ رَزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ، أَمِيرُ الْمُؤْمِنِينَ، أَبُو حَفْصٍ، الْقُرَشِيُّ، الْعَدَوِيُّ، الْفَارُوقُ. وَأَمُّهُ حَنْتَمَةُ بِنْتُ هِشَامِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ. وَهِيَ ابْنَةُ عَمِّ أَبِي جَهْلٍ، وَقَدْ زَعَمَ مَنْ لَا مَعْرِفَةَ لَهُ أَنَّهَا أُخْتُ أَبِي جَهْلٍ، وَلَيْسَ بِشَيْءٍ. مولد عمر بن الخطاب ؓ أَسْلَمَ فِي السَّنَةِ السَّادِسَةِ مِنَ النُّبُوَّةِ، وَلَهُ سَبْعٌ وَعِشْرُونَ سَنَةً،  قَالَهُ الذَّهَبِيُّ. وَقَالَ النَّوَوِيُّ: (وُلِدَ عُمَرُ بَعْدَ الْفِيلِ بِثَلَاثَ عَشْرَةَ سَنَةً،  وَكَانَ مِنْ أَشْرَافِ قُرَيْشٍ، وَإِلَيْهِ كَانَتِ السِّفَارَةُ فِي الْجَاهِلِيَّةِ ; فَكَانَتْ قُرَيْشٌ إِذَا وَقَعَتِ الْحَرْبُ بَيْنَهُمْ أَوْ بَيْنَهُمْ وَبَيْنَ غَيْرِهِمْ.. بَعَثُوهُ سَفِيرًا - أَيْ: رَسُولًا - وَإِذَا نَافَرَهُمْ مُنَافِرٌ، أَوْ فَاخَرَهُمْ مُفَاخِرٌ.. بَعَثُوهُ مُنَافِرًا أَوْ مُفَاخِرًا. صفة عمر بن الخطاب ؓ ذِكْرُ صِفَتِهِ   كَانَ أَبْيَضَ طِوَالًا، تَعْلُوهُ حُمْرَةٌ، أَصْلَعَ أَشَبَّ يُخَضِّبُ بِالْحِنَّاءِ وَالْكَتَمِ، وَكَانَ نَقْشُ خَاتَمِهِ: "كَفَى بِالْمَوْتِ وَاعِظًا يَا عُمَرُ" وأَخْرَجَ ابْنُ سَعْدٍ وَالْحَاكِمُ عَنْ زِرٍّ قَالَ: ( خَرَجْتُ مَعَ أَهْلِ الْمَدِينَةِ فِي يَوْمِ عِيدٍ، فَرَأَيْتُ عُمَرَ يَمْشِي حَافِيًا، شَيْخًا أَصْلَعَ آدَمَ، أَعْسَرَ يَسَرٌ، طِوَالًا مُشْرِفًا عَلَى النَّاسِ  كَأَنَّهُ عَلَى دَابَّةٍ ). قَالَ الْوَاقِدِيُّ: ( لَا يُعْرَفُ عِنْدَنَا: أَنَّ عُمَرَ كَانَ آدَمَ إِلَّا أَنْ يَكُونَ رَآهُ عَامَ الرَّمَادَةِ ; فَإِنَّهُ كَانَ تَغَيَّرَ لَوْنُهُ حِينَ أَكَلَ الزَّيْتَ ). وَأَخْرَجَ عَنْ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: ( كَانَ عُمَرُ يَفُوقُ النَّاسَ طُولًا ). وَأَخْرَجَ عَنْ سَلَمَةَ بْنِ الْأَكْوَعِ قَالَ: ( كَانَ عُمَرُ رَجُلًا أَيْسَرَ ) يَعْنِي: يَعْتَمِلُ بِيَدَيْهِ جَمِيعًا. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أَبِي رَجَاءٍ الْعُطَارِدِيِّ قَالَ: ( كَانَ عُمَرُ رَجُلًا طَوِيلًا، جَسِيمًا، أَصْلَعَ شَدِيدَ الصَّلَعِ، أَبْيَضَ شَدِيدَ الْحُمْرَةِ، فِي عَارِضَيْهِ خِفَّةٌ، سَبَلَتُهُ كَبِيرَةٌ، وَفِي أَطْرَافِهَا صُهْبَةٌ ). زوجات وأبناء عمر بن الخطاب ؓ زَوْجَاتِهِ وَأَبْنَائِهِ وَبَنَاتِهِ   قَالَ الْوَاقِدِيُّ وَابْنُ الْكَلْبِيِّ وَغَيْرُهُمَا: تَزَوَّجَ عُمَرُ فِي الْجَاهِلِيَّةِ زَيْنَبَ بِنْتَ مَظْعُونٍ أُخْتَ عُثْمَانَ بْنِ مَظْعُونٍ، فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ وَعَبْدَ الرَّحْمَنِ الْأَكْبَرَ وَحَفْصَةَ، ؓ. وَتَزَوَّجَ مُلَيْكَةَ بِنْتَ جَرْوَلٍ، فَوَلَدَتْ لَهُ عُبَيْدَ اللَّهِ، فَطَلَّقَهَا فِي الْهُدْنَةِ، فَخَلَفَ عَلَيْهَا أَبُو الْجَهْمِ بْنُ حُذَيْفَةَ. قَالَهُ الْمَدَائِنِيُّ. وَقَالَ الْوَاقِدِيُّ: هِيَ أُمُّ كُلْثُومٍ بِنْتُ جَرْوَلٍ، فَوَلَدَتْ لَهُ عُبَيْدَ اللَّهِ وَزَيْدًا الْأَصْغَرَ. قَالَ الْمَدَائِنِيُّ: وَتَزَوَّجَ قُرَيْبَةَ بِنْتَ أَبِي أُمَيَّةَ الْمَخْزُومِيِّ فَفَارَقَهَا فِي الْهُدْنَةِ، فَتَزَوَّجَهَا بَعْدَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ. قَالُوا: وَتَزَوَّجَ أُمَّ حَكِيمِ بِنْتَ الْحَارِثِ بْنِ هِشَامٍ بَعْدَ زَوْجِهَا - حِينَ قُتِلَ فِي الشَّامِ - فَوَلَدَتْ لَهُ فَاطِمَةَ ثُمَّ طَلَّقَهَا. قَالَ الْمَدَائِنِيُّ: وَقِيلَ: لَمْ يُطَلِّقْهَا. قَالُوا: تَزَوَّجَ جَمِيلَةَ أُخْتَ عَاصِمِ بْنِ ثَابِتِ بْنِ أَبِي الْأَفْلَحِ مِنَ الْأَوْسِ. وَتَزَوَّجَ عَاتِكَةَ بِنْتَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وَكَانَتْ قَبْلَهُ عِنْدَ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، وَلَمَّا قُتِلَ عُمَرُ تَزَوَّجَهَا بَعْدَهُ الزُّبَيْرُ بْنُ الْعَوَّامِ، ؓ. وَيُقَالُ: هِيَ أُمُّ ابْنِهِ عِيَاضٍ. فَاللَّهُ أَعْلَمُ. قَالَ الْمَدَائِنِيُّ: وَكَانَ قَدْ خَطَبَ أُمَّ كُلْثُومٍ بِنْتَ أَبِي بَكْرٍ الصِّدِّيقِ وَهِيَ صَغِيرَةٌ وَرَاسَلٌ فِيهَا عَائِشَةَ، فَقَالَتْ أُمُّ كُلْثُومٍ: لَا حَاجَةَ لِي فِيهِ. فَقَالَتْ عَائِشَةُ: أَتَرْغَبِينَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ؟ قَالَتْ: نَعَمْ إِنَّهُ خَشِنُ الْعَيْشِ. فَأَرْسَلَتْ عَائِشَةُ إِلَى عَمْرِو بْنِ الْعَاصِ فَصَدَّهُ عَنْهَا، وَدَلَّهُ عَلَى أُمِّ كُلْثُومٍ بِنْتِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَمِنْ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ، ﷺ، وَقَالَ: تَعْلَقُ مِنْهَا بِسَبَبٍ مِنْ رَسُولِ اللَّهِ، ﷺ. فَخَطَبَهَا مِنْ عَلِيٍّ فَزَوَّجَهُ إِيَّاهَا، فَأَصْدَقَهَا عُمَرُ، ؓ أَرْبَعِينَ أَلْفًا، فَوَلَدَتْ لَهُ زَيْدًا وَرُقَيَّةَ. قَالُوا: وَتَزَوَّجَ لُهَيَّةَ - امْرَأَةً مِنَ الْيَمَنِ - فَوَلَدَتْ لَهُ عَبْدَ الرَّحْمَنِ الْأَصْغَرَ. وَقِيلَ: الْأَوْسَطَ. وَقَالَ الْوَاقِدِيُّ: هِيَ أُمُّ وَلَدٍ وَلَيْسَتْ بِزَوْجَةٍ. قَالُوا وَكَانَتْ عِنْدَهُ فُكَيْهَةُ أُمُّ وَلَدٍ، فَوَلَدَتْ لَهُ زَيْنَبَ. قَالَ الْوَاقِدِيُّ: وَهِيَ أَصْغَرُ وَلَدِهِ. قَالَ الْوَاقِدِيُّ: وَخَطَبَ أُمَّ أَبَانَ بِنْتَ عُتْبَةَ بْنِ رَبِيعَةَ، فَكَرِهَتْهُ، وَقَالَتْ: يُغْلِقُ بَابَهُ، وَيَمْنَعُ خَيْرَهُ، وَيَدْخُلُ عَابِسًا، وَيَخْرُجُ عَابِسًا. قُلْتُ: فَجُمْلَةُ أَوْلَادِهِ، ؓ وَأَرْضَاهُ، ثَلَاثَةَ عَشَرَ وَلَدًا ; وَهُمْ زَيْدٌ الْأَكْبَرُ وَزَيْدٌ الْأَصْغَرُ، وَعَاصِمٌ، وَعَبْدُ اللَّهِ وَعَبْدُ الرَّحْمَنِ الْأَكْبَرُ، وَعَبْدُ الرَّحْمَنِ الْأَوْسَطُ - قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: وَهُوَ أَبُو شَحْمَةَ - وَعَبْدُ الرَّحْمَنِ الْأَصْغَرُ، وَعُبَيْدُ اللَّهِ، وَعِيَاضٌ، وَحَفْصَةُ، وَرُقَيَّةُ، وَزَيْنَبُ، وَفَاطِمَةُ، ؓ. وَمَجْمُوعُ نِسَائِهِ اللَّاتِي تَزَوَّجَهُنَّ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ مِمَّنْ طَلَّقَهُنَّ أَوْ مَاتَ عَنْهُنَّ سَبْعٌ، وَهُنَّ جَمِيلَةُ أُخْتُ عَاصِمِ بْنِ ثَابِتِ بْنِ الْأَفْلَحِ، وَزَيْنَبُ بِنْتُ مَظْعُونٍ، وَعَاتِكَةُ بِنْتُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وَقُرَيْبَةُ بِنْتُ أَبِي أُمَيَّةَ، وَمُلَيْكَةُ بِنْتُ جَرْوَلٍ، وَأُمُّ حَكِيمِ بِنْتُ الْحَارِثِ بْنِ هِشَامٍ، وَأُمُّ كُلْثُومٍ بِنْتُ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَأُمُّ كُلْثُومٍ أُخْرَى وَهِيَ مُلَيْكَةُ بِنْتُ جَرْوَلٍ. وَكَانَتْ لَهُ أَمَتَانِ لَهُ مِنْهُمَا أَوْلَادٌ؛ وَهُمَا فُكَيْهَةُ وَلُهَيَّةُ، وَقَدِ اخْتُلِفَ فِي لُهَيَّةَ هَذِهِ فَقَالَ بَعْضُهُمْ: كَانَتْ أُمَّ وَلَدٍ. وَقَالَ بَعْضُهُمْ: كَانَ أَصْلُهَا مِنَ الْيَمَنِ وَتَزَوَّجَهَا أَمِيرُ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ، فَاللَّهُ أَعْلَمُ.

     ✧ ʿUmar b. al-Khaṭṭāb ؓ [13–23 AH] He is ʿUmar b. al-Khaṭṭāb b. Nufayl b. ʿAbd al-ʿUzzā b. Riyāḥ b. Qurṭ b. Razāḥ b. ʿAdī b. Kaʿb b. Luʾayy, the Commander of the Faithful, Abū Ḥafṣ, al-Qurashī, al-ʿAdawī, al-Fārūq. His mother was Ḥantamah bt. Hishām b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm. She was the paternal cousin of Abū Jahl, and some who lack knowledge have claimed that she was the sister of Abū Jahl, but that is of no consequence. The birth of ʿUmar b. al-Khaṭṭāb ؓ He embraced Islam in the sixth year of prophethood, at the age of twenty-seven, as stated by al-Dhahabī. Al-Nawawī said: ʿUmar was born thirteen years after the Year of the Elephant, and he was one of the nobles of Quraysh. In pre-Islamic times, the office of ambassador was his; if war broke out among the Quraysh or between them and others, they would send him as an ambassador—that is, a messenger—and if someone challenged them to a contest of merit or boasted against them, they would send him as their contestant or boaster. The description of ʿUmar b. al-Khaṭṭāb ؓ Mention of his description He was fair-skinned and tall, with a reddish complexion, bald, and thick-haired; he used to dye with henna and katam. The inscription on his signet ring was: "Death is sufficient as an admonisher, O ʿUmar." Ibn Saʿd and al-Ḥākim related from Zirr that he said: I went out with the people of Madinah on the day of a festival, and I saw ʿUmar walking barefoot, an old bald man of brown complexion, left-handed but able to use both hands, tall, towering over the people as if he were on a mount. Al-Wāqidī said: It is not known among us that ʿUmar was brown-complexioned, unless he saw him in the Year of the Ashes; for his color had changed when he ate olive oil. And he related from ʿUbayd b. ʿUmayr that he said: ʿUmar surpassed the people in height. And he related from Salamah b. al-Akwaʿ that he said: ʿUmar was a left-handed man, meaning he could work with both hands equally. Ibn ʿAsākir related from Abū Rajāʾ al-ʿUṭāridī that he said: ʿUmar was a tall man, bulky, bald with severe baldness, fair-skinned with a strong reddish tinge, with light hair on his cheeks, a large mustache, and at its edges some reddish-brown hair. The wives and children of ʿUmar b. al-Khaṭṭāb ؓ His wives, sons, and daughters Al-Wāqidī, Ibn al-Kalbī, and others said: In pre-Islamic times, ʿUmar married Zaynab bt. Maẓʿūn, the sister of ʿUthmān b. Maẓʿūn, and she bore him ʿAbd Allāh, ʿAbd al-Raḥmān the Elder, and Ḥafṣah, ؓ. He married Mulaykah bt. Jarwal, and she bore him ʿUbayd Allāh; then he divorced her at the time of the truce, and Abū al-Jahm b. Ḥudhayfah married her after him. This was stated by al-Madāʾinī. Al-Wāqidī said: She was Umm Kulthūm bt. Jarwal, and she bore him ʿUbayd Allāh and Zayd the Younger. Al-Madāʾinī said: He married Quraybah bt. Abī Umayyah al-Makhzūmī, then parted from her at the time of the truce, and ʿAbd al-Raḥmān b. Abī Bakr married her after him. They said: He married Umm Ḥakīm bt. al-Ḥārith b. Hishām after her husband was killed in Syria, and she bore him Fāṭimah; then he divorced her. Al-Madāʾinī said: It is also said that he did not divorce her. They said: He married Jamīlah, the sister of ʿĀṣim b. Thābit b. Abī al-Aflaḥ of the Aws. He married ʿĀtikah bt. Zayd b. ʿAmr b. Nufayl; she had previously been married to ʿAbd Allāh b. Abī Bakr. When ʿUmar was killed, al-Zubayr b. al-ʿAwwām, ؓ, married her after him. It is said that she was the mother of his son ʿIyāḍ, but God knows best. Al-Madāʾinī said: He had proposed to Umm Kulthūm bt. Abī Bakr al-Ṣiddīq when she was young, and he communicated with ʿĀʾishah about her. Umm Kulthūm said: I have no need of him. ʿĀʾishah said: Do you turn away from the Commander of the Faithful? She said: Yes, for his life is harsh. So ʿĀʾishah sent to ʿAmr b. al-ʿĀṣ, and he diverted ʿUmar from her and directed him to Umm Kulthūm bt. ʿAlī b. Abī Ṭālib, from Fāṭimah bt. the Messenger of God, ﷺ, saying: Through her you will gain a tie to the Messenger of God, ﷺ. So he proposed to ʿAlī for her, and ʿAlī married her to him. ʿUmar, ؓ, gave her a dower of forty thousand, and she bore him Zayd and Ruqayyah. They said: He married Luhayyah, a woman from Yemen, and she bore him ʿAbd al-Raḥmān the Younger—or it is said the Middle. Al-Wāqidī said: She was a slave-concubine, not a wife. They said: He also had a slave-concubine named Fukayhah, who bore him Zaynab. Al-Wāqidī said: She was the youngest of his children. Al-Wāqidī said: He proposed to Umm Abān bt. ʿUtbah b. Rabīʿah, but she disliked him, saying: He closes his door, withholds his good, enters frowning, and leaves frowning. I say: The total number of his children, ؓ, ؓ, was thirteen; they were: Zayd the Elder and Zayd the Younger, ʿĀṣim, ʿAbd Allāh, ʿAbd al-Raḥmān the Elder, ʿAbd al-Raḥmān the Middle—al-Zubayr b. Bakkār said: he was Abū Shaḥmah—ʿAbd al-Raḥmān the Younger, ʿUbayd Allāh, ʿIyāḍ, Ḥafṣah, Ruqayyah, Zaynab, and Fāṭimah, ؓ. The total number of his wives whom he married in pre-Islamic times and in Islam, whether he divorced them or they died while married to him, was seven: Jamīlah the sister of ʿĀṣim b. Thābit b. al-Aflaḥ, Zaynab bt. Maẓʿūn, ʿĀtikah bt. Zayd b. ʿAmr b. Nufayl, Quraybah bt. Abī Umayyah, Mulaykah bt. Jarwal, Umm Ḥakīm bt. al-Ḥārith b. Hishām, Umm Kulthūm bt. ʿAlī b. Abī Ṭālib, and another Umm Kulthūm, who was Mulaykah bt. Jarwal. He had two slave-concubines from whom he had children: Fukayhah and Luhayyah. There was disagreement regarding this Luhayyah: some said she was a slave-concubine, while others said her origin was from Yemen and that the Commander of the Faithful ʿUmar b. al-Khaṭṭāb married her; God knows best.

160. Tarikh (al-Tabari) 1957No grade recorded

     إِسْلَامِ عُمَرَ بْنِ الْخَطَّابِ ؓ   أَسْلَمَ عُمَرُ بَعْدَ تِسْعَةٍ وَثَلَاثِينَ رَجُلًا، وَثَلَاثٍ وَعِشْرِينَ امْرَأَةً، وَقِيلَ: أَسْلَمَ بَعْدَ أَرْبَعِينَ رَجُلًا، وَإِحْدَى عَشْرَةَ امْرَأَةً، وَقِيلَ: أَسْلَمَ بَعْدَ خَمْسَةٍ وَأَرْبَعِينَ رَجُلًا، وَإِحْدَى وَعِشْرِينَ امْرَأَةً. وَكَانَ رَجُلًا جَلْدًا مَنِيعًا، وَأَسْلَمَ بَعْدَ هِجْرَةِ الْمُسْلِمِينَ إِلَى الْحَبَشَةِ. الْأَخْبَارِ الْوَارِدَةِ فِي إِسْلَامِهِ أَخْرَجَ التِّرْمِذِيُّ عَنِ ابْنِ عُمَرَ: أَنَّ النَّبِيَّ ﷺ قَالَ: « اللَّهُمَّ ; أَعِزَّ الْإِسْلَامَ بِأَحَبِّ هَذَيْنِ الرَّجُلَيْنِ إِلَيْكَ: بِعُمَرَ بْنِ الْخَطَّابِ، أَوْ بِأَبِي جَهْلٍ ابْنِ هِشَامٍ  »، وَأَخْرَجَ أَحْمَدُ عَنْ عُمَرَ قَالَ: (خَرَجْتُ أَتَعَرَّضُ رَسُولَ اللَّهِ - ﷺ، فَوَجَدْتُهُ قَدْ سَبَقَنِي إِلَى الْمَسْجِدِ، فَقُمْتُ خَلْفَهُ، فَاسْتَفْتَحَ سُورَةَ الْحَاقَّةِ»، فَجَعَلْتُ أَتَعَجَّبُ مِنْ تَأْلِيفِ الْقُرْآنِ، فَقُلْتُ: هَذَا وَاللَّهِ شَاعِرٌ كَمَا قَالَتْ قُرَيْشٌ، فَقَرَأَ: إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ وَمَا هُوَ بِقَوْلِ شَاعِرٍ قَلِيلا مَا تُؤْمِنُونَ الْآيَاتِ، فَوَقَعَ فِي قَلْبِي الْإِسْلَامُ كُلَّ مَوْقِعٍ). قصة عمر مع ختنه وأخته وسبب تسميته بالفاروق [قِصَّةُ عُمَرَ مَعَ خَتَنِهِ وَأُخْتِهِ   ؓ ] وَأَخْرَجَ أَبُو نُعَيْمٍ فِي «الدَّلَائِلِ»، وَابْنُ عَسَاكِرَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: (سَأَلْتُ عُمَرَ ؓ: لِأَيِّ شَيْءٍ سُمِّيتَ الْفَارُوقَ؟ فَقَالَ: أَسْلَمَ حَمْزَةُ قَبْلِي بِثَلَاثَةِ أَيَّامٍ، فَخَرَجْتُ إِلَى الْمَسْجِدِ، فَأَسْرَعَ أَبُو جَهْلٍ إِلَى النَّبِيِّ ﷺ يَسُبُّهُ، فَأُخْبِرَ حَمْزَةُ، فَأَخَذَ قَوْسَهُ وَجَاءَ إِلَى الْمَسْجِدِ إِلَى حَلْقَةِ قُرَيْشٍ الَّتِي فِيهَا أَبُو جَهْلٍ، فَاتَّكَأَ عَلَى قَوْسِهِ مُقَابِلَ أَبِي جَهْلٍ، فَنَظَرَ إِلَيْهِ، فَعَرَفَ أَبُو جَهْلِ الشَّرِّ فِي وَجْهِهِ، فَقَالَ: مَا لَكَ يَا أَبَا عِمَارَةَ؟ فَرَفَعَ الْقَوْسَ فَضَرَبَ بِهَا أَخْدَعَيْهِ فَقَطَعَهُ، فَسَالَتِ الدِّمَاءُ، فَأَصْلَحَتْ ذَلِكَ قُرَيْشٌ مَخَافَةَ الشَّرِّ، قَالَ: وَرَسُولُ اللَّهِ ﷺ مُخْتَفٍ فِي دَارِ الْأَرْقَمِ بْنِ أَبِي الْأَرْقَمِ الْمَخْزُومِيِّ، فَانْطَلَقَ حَمْزَةُ فَأَسْلَمَ. وَخَرَجْتُ بَعْدَهُ بِثَلَاثَةِ أَيَّامٍ ; فَإِذَا فُلَانٌ الْمَخْزُومِيُّ، فَقُلْتُ: أَرَغِبْتَ عَنْ دِينِ آبَائِكَ وَاتَّبَعْتَ دِينَ مُحَمَّدٍ؟ قَالَ: إِنْ فَعَلْتُ.. فَقَدْ فَعَلَهُ مَنْ هُوَ أَعْظَمُ عَلَيْكَ حَقًّا مِنِّي. قُلْتُ: وَمَنْ هُوَ؟ قَالَ: أُخْتُكَ وَخَتَنُكَ، فَانْطَلَقْتُ فَوَجَدْتُ هَمْهَمَةً، فَدَخَلْتُ، فَقُلْتُ: مَا هَذَا؟ فَمَا زَالَ الْكَلَامُ بَيْنَنَا حَتَّى أَخَذْتُ بِرَأْسِ خَتَنِي فَضَرَبْتُهُ وَأَدْمَيْتُهُ، فَقَامَتْ إِلَيَّ أُخْتِي فَأَخَذَتْ بِرَأْسِي وَقَالَتْ: قَدْ كَانَ ذَلِكَ عَلَى رَغْمِ أَنْفِكَ. فَاسْتَحْيَيْتُ حِينَ رَأَيْتُ الدِّمَاءَ، فَجَلَسْتُ وَقُلْتُ: أَرُونِي هَذَا الْكِتَابَ، فَقَالَتْ: إِنَّهُ لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ، فَقُمْتُ فَاغْتَسَلْتُ، فَأَخْرَجُوا إِلَيَّ صَحِيفَةً فِيهَا: ( بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ) فَقُلْتُ: أَسْمَاءٌ طَيِّبَةٌ طَاهِرَةٌ: طه مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى إِلَى قَوْلِهِ: لَهُ الأَسْمَاءُ الْحُسْنَى قَالَ: فَتَعَظَّمَتْ فِي صَدْرِي وَقُلْتُ: مِنْ هَذَا فَرَّتْ قُرَيْشٌ؟ ! فَأَسْلَمْتُ، وَقُلْتُ: أَيْنَ رَسُولُ اللَّهِ ﷺ ؟ قَالَتْ: فَإِنَّهُ فِي دَارِ الْأَرْقَمِ. فَأَتَيْتُ فَضَرَبْتُ الْبَابَ، فَاسْتَجْمَعَ الْقَوْمُ، فَقَالَ لَهُمْ حَمْزَةُ: مَا لَكُمْ؟ قَالُوا: عُمَرُ، قَالَ: عُمَرُ ؟ افْتَحُوا لَهُ الْبَابَ، فَإِنْ أَقْبَلَ.. قَبِلْنَا مِنْهُ، وَإِنْ أَدْبَرَ.. قَتَلْنَاهُ، فَسَمِعَ ذَلِكَ رَسُولُ اللَّهِ ﷺ فَخَرَجَ، فَتَشَهَّدَ عُمَرُ، فَكَبَّرَ أَهْلُ الدَّارِ تَكْبِيرَةً سَمِعَهَا أَهْلُ مَكَّةَ. قُلْتُ: يَا رَسُولَ اللَّهِ ; أَلَسْنَا عَلَى الْحَقِّ؟ قَالَ: «بَلَى»، قُلْتُ: فَفِيمَ الِاخْتِفَاءُ؟ فَخَرَجْنَا صَفَّيْنِ: أَنَا فِي أَحَدِهِمَا، وَحَمْزَةُ فِي الْآخَرِ ; حَتَّى دَخَلْنَا الْمَسْجِدَ، فَنَظَرَتْ قُرَيْشٌ إِلَيَّ وَإِلَى حَمْزَةَ فَأَصَابَتْهُمْ كَآبَةٌ شَدِيدَةٌ فَسَمَّانِي رَسُولُ اللَّهِ ﷺ الْفَارُوقَ يَوْمَئِذٍ ; وَفَرَّقَ بَيْنَ الْحَقِّ وَالْبَاطِلِ). وَأَخْرَجَ ابْنُ سَعْدٍ، عَنْ ذَكْوَانَ قَالَ: قُلْتُ لِعَائِشَةَ: مَنْ سَمَّى عُمَرَ الْفَارُوقَ؟  قَالَتِ: (النَّبِيُّ ﷺ ). وَأَخْرَجَ ابْنُ مَاجَهْ وَالْحَاكِمُ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: (لَمَّا أَسْلَمَ عُمَرُ.. نَزَلَ جِبْرِيلُ فَقَالَ: يَا مُحَمَّدُ ; لَقَدِ اسْتَبْشَرَ أَهْلُ السَّمَاءِ بِإِسْلَامِ عُمَرَ). وَأَخْرَجَ الْبَزَّارُ وَالْحَاكِمُ وَصَحَّحَهُ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: (لَمَّا أَسْلَمَ عُمَرُ.. قَالَ الْمُشْرِكُونَ: قَدِ انْتَصَفَ الْقَوْمُ الْيَوْمَ مِنَّا، وَأَنْزَلَ اللَّهُ: يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ. وَأَخْرَجَ الْبُخَارِيُّ عَنِ ابْنِ مَسْعُودٍ ؓ قَالَ: (مَا زِلْنَا أَعِزَّةً مُنْذُ أَسْلَمَ عُمَرُ). وَأَخْرَجَ ابْنُ سَعْدٍ وَالطَّبَرَانِيُّ عَنِ ابْنِ مَسْعُودٍ ؓ قَالَ: (كَانَ إِسْلَامُ عُمَرَ فَتْحًا، وَكَانَتْ هِجْرَتُهُ نَصْرًا، وَكَانَتْ إِمَامَتُهُ رَحْمَةً، وَلَقَدْ رَأَيْتُنَا وَمَا نَسْتَطِيعُ أَنْ نُصَلِّيَ فِي الْبَيْتِ حَتَّى أَسْلَمَ عُمَرُ، فَلَمَّا أَسْلَمَ قَاتَلَهُمْ حَتَّى تَرَكُونَا فَصَلَّيْنَا). وَأَخْرَجَ ابْنُ سَعْدٍ وَالْحَاكِمُ عَنْ حُذَيْفَةَ: قَالَ: (لَمَّا أَسْلَمَ عُمَرُ.. كَانَ الْإِسْلَامُ كَالرَّجُلِ الْمُقْبِلِ لَا يَزْدَادُ إِلَّا قُرْبًا،  فَلَمَّا قُتِلَ عُمَرُ.. كَانَ الْإِسْلَامُ كَالرَّجُلِ الْمُدْبِرِ لَا يَزْدَادُ إِلَّا بُعْدًا). وَأَخْرَجَ الطَّبَرَانِيُّ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: (أَوَّلُ مَنْ جَهَرَ بِالْإِسْلَامِ: عُمَرُ بْنُ الْخَطَّابِ).  إِسْنَادُهُ حَسَنٌ. وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ صُهَيْبٍ قَالَ: (لَمَّا أَسْلَمَ عُمَرُ ؓ.. ظَهَرَ الْإِسْلَامُ، وَدَعَا إِلَيْهِ عَلَانِيَةً، وَجَلَسْنَا حَوْلَ الْبَيْتِ حِلَقًا، وَطُفْنَا بِالْبَيْتِ، وَانْتَصَفْنَا مِمَّنْ غَلُظَ عَلَيْنَا، وَرَدَدْنَا عَلَيْهِ بَعْضَ مَا يَأْتِي بِهِ). قَالَ عُلَمَاءُ السِّيَرِ: أَسْلَمَ عُمَرُ فِي السَّنَةِ السَّادِسَةِ مِنَ النُّبُوَّةِ،  وَهُوَ ابْنُ سِتٍّ وَعِشْرِينَ سَنَةً، وَشَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولُ اللَّهِ ﷺ، وَآخَى رَسُولُ اللَّهِ ﷺ بَيْنَهُ وَبَيْنَ أَبِي بَكْرٍ، وَقِيلَ بَيْنَهُ وَبَيْنَ عُوَيْمِ بْنِ سَاعِدَةَ.

     ✧ The Islam of ʿUmar b. al-Khaṭṭāb ؓ ʿUmar embraced Islam after thirty-nine men and twenty-three women; and it is said: he embraced Islam after forty men and eleven women; and it is said: he embraced Islam after forty-five men and twenty-one women. He was a strong, forbidding man, and he embraced Islam after the Muslims' emigration to Abyssinia. The reports transmitted concerning his Islam Al-Tirmidhī transmitted from Ibn ʿUmar: that the Prophet ﷺ said: "O Allah, strengthen Islam with the more beloved of these two men to You: ʿUmar b. al-Khaṭṭāb or Abū Jahl b. Hishām." And Aḥmad transmitted from ʿUmar, who said: (I went out to confront the Messenger of Allah ﷺ, but I found that he had preceded me to the mosque, so I stood behind him. He began Sūrat al-Ḥāqqah, and I began to marvel at the composition of the Qur'an. I said: By Allah, this is a poet as Quraysh said. Then he recited: "Indeed it is the word of a noble Messenger, and it is not the word of a poet — little do you believe" — the verses — and Islam fell into my heart in every way). The story of ʿUmar with his brother-in-law and sister and the reason he was named al-Fārūq [The story of ʿUmar with his brother-in-law and sister ؓ] And Abū Nuʿaym transmitted in "al-Dalāʾil," and Ibn ʿAsākir from Ibn ʿAbbās ؓ, who said: (I asked ʿUmar ؓ: Why were you named al-Fārūq? He said: Ḥamzah embraced Islam three days before me, so I went out to the mosque, and Abū Jahl hurried to the Prophet ﷺ insulting him. Ḥamzah was informed, so he took his bow and came to the mosque to the circle of Quraysh in which Abū Jahl was. He leaned on his bow facing Abū Jahl, and looked at him, and Abū Jahl recognized evil in his face. He said: What is the matter with you, O Abū ʿUmārah? So he raised the bow and struck him with it on the veins of his neck and cut him, and the blood flowed. Quraysh set that right out of fear of evil. He said: And the Messenger of Allah ﷺ was hiding in the house of al-Arqam b. Abī al-Arqam al-Makhzūmī. Ḥamzah went and embraced Islam. And I went out after him three days later, and there was so-and-so al-Makhzūmī. I said: Have you turned away from the religion of your forefathers and followed the religion of Muḥammad? He said: If I have done so, then one who has a greater right over you than I has done it. I said: And who is that? He said: Your sister and your brother-in-law. So I went and found a murmuring, and I entered. I said: What is this? The talk between us continued until I seized my brother-in-law's head and struck him and made him bleed. My sister rose to me and seized my head and said: That was in spite of your nose. I felt ashamed when I saw the blood, so I sat and said: Show me this book. She said: None touch it except the purified. So I rose and washed, and they brought out to me a page in which was: (In the name of Allah, the Compassionate, the Merciful). I said: Good, pure names: Ṭā Hā. We have not sent down the Qur'an to you that you be distressed — until His saying: To Him belong the most beautiful names. He said: So it became magnified in my breast, and I said: From this did Quraysh flee?! So I embraced Islam, and I said: Where is the Messenger of Allah ﷺ? She said: He is in the house of al-Arqam. So I came and knocked on the door, and the people gathered. Ḥamzah said to them: What is the matter with you? They said: ʿUmar. He said: ʿUmar? Open the door for him. If he comes forward, we accept from him; and if he turns away, we kill him. The Messenger of Allah ﷺ heard that, so he came out, and ʿUmar uttered the shahādah, and the people of the house let out a takbīr that the people of Makkah heard. I said: O Messenger of Allah, are we not upon the truth? He said: "Yes." I said: Then why the hiding? So we went out in two rows: I in one of them, and Ḥamzah in the other, until we entered the mosque. Quraysh looked at me and at Ḥamzah, and severe gloom befell them. So the Messenger of Allah ﷺ named me al-Fārūq that day, and he distinguished between truth and falsehood). And Ibn Saʿd transmitted from Dhakwān, who said: I said to ʿĀʾishah: Who named ʿUmar al-Fārūq? She said: (The Prophet ﷺ). And Ibn Mājah and al-Ḥākim transmitted from Ibn ʿAbbās ؓ, who said: (When ʿUmar embraced Islam, Jibrīl descended and said: O Muḥammad, the people of heaven have rejoiced at the Islam of ʿUmar). And al-Bazzār and al-Ḥākim transmitted, and he deemed it sound, from Ibn ʿAbbās ؓ, who said: (When ʿUmar embraced Islam, the polytheists said: The people have gained their due from us today. And Allah revealed: "O Prophet, sufficient for you is Allah and those who follow you of the believers"). And al-Bukhārī transmitted from Ibn Masʿūd ؓ, who said: (We have remained mighty since ʿUmar embraced Islam). And Ibn Saʿd and al-Ṭabarānī transmitted from Ibn Masʿūd ؓ, who said: (ʿUmar's Islam was a conquest, his emigration was a victory, and his leadership was a mercy. And I saw us when we were unable to pray at the House until ʿUmar embraced Islam. Then when he embraced Islam, he fought them until they left us, and we prayed). And Ibn Saʿd and al-Ḥākim transmitted from Ḥudhayfah, who said: (When ʿUmar embraced Islam, Islam was like a man approaching, not increasing except in nearness. And when ʿUmar was killed, Islam was like a man retreating, not increasing except in distance). And al-Ṭabarānī transmitted from Ibn ʿAbbās ؓ, who said: (The first to proclaim Islam openly was ʿUmar b. al-Khaṭṭāb). Its chain is good. And Ibn Saʿd transmitted from Ṣuhayb, who said: (When ʿUmar ؓ embraced Islam, Islam became manifest, and he called to it openly. We sat around the House in circles, performed circumambulation of the House, and got our due from those who treated us harshly, and we answered back some of what they brought). The scholars of biography said: ʿUmar embraced Islam in the sixth year of prophethood, when he was twenty-six years old, and he witnessed Badr and all the battles with the Messenger of Allah ﷺ. And the Messenger of Allah ﷺ established brotherhood between him and Abū Bakr; and it is said: between him and ʿUwaym b. Sāʿidah.

161. Tarikh (al-Tabari) 1958No grade recorded

     هِجْرَة عمر ؓ أَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيٍّ قَالَ: (مَا عَلِمْتُ أَحَدًا هَاجَرَ إِلَّا مُخْتَفِيًا إِلَّا عُمَرَ بْنَ الْخَطَّابِ،  فَإِنَّهُ لَمَّا هَمَّ بِالْهِجْرَةِ.. تَقَلَّدَ سَيْفَهُ، وَتَنَكَّبَ قَوْسَهُ وَانْتَضَى فِي يَدِهِ أَسْهُمًا، وَأَتَى الْكَعْبَةَ وَأَشْرَافُ قُرَيْشٍ بِفَنَائِهَا، فَطَافَ سَبْعًا، ثُمَّ صَلَّى رَكْعَتَيْنِ عِنْدَ الْمَقَامِ، ثُمَّ أَتَى حِلَقَهُمْ وَاحِدَةً وَاحِدَةً، فَقَالَ: شَاهَتِ الْوُجُوهُ، مَنْ أَرَادَ أَنْ تَثْكَلَهُ أُمُّهُ وَيُيَتَّمَ وَلَدُهُ، وَتُرَمَّلَ زَوْجَتُهُ.. فَلْيَلْقَنِي وَرَاءَ هَذَا الْوَادِي، فَمَا تَبِعَهُ مِنْهُمْ أَحَدٌ). وَأَخْرَجَ عَنِ الْبَرَاءِ ؓ (قَالَ: أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مِنَ الْمُهَاجِرِينَ: مُصْعَبُ بْنُ عُمَيْرٍ، ثُمَّ ابْنُ أُمِّ مَكْتُومٍ، ثُمَّ عُمَرُ بْنُ الْخَطَّابِ  فِي عِشْرِينَ رَاكِبًا، فَقُلْنَا: مَا فَعَلَ رَسُولُ اللَّهِ ﷺ ؟ قَالَ: هُوَ عَلَى أَثَرِي، ثُمَّ قَدِمَ رَسُولُ اللهِ ﷺ وَأَبُو بَكْرٍ ؓ مَعَهُ).

     ✧ The Hijrah of ʿUmar ؓ Ibn ʿAsākir related on the authority of ʿAlī, who said: (I knew no one who emigrated except in concealment, except ʿUmar b. al-Khaṭṭāb; for when he resolved to emigrate, he girded on his sword, slung his bow over his shoulder, took arrows in his hand, came to the Kaʿbah while the nobles of Quraysh were in its courtyard, circumambulated seven times, then prayed two rakʿahs at the Maqām, then came to their circles one by one and said: May the faces be ugly! Whoever wishes his mother to be bereaved of him, his children to be orphaned, and his wife to be widowed, let him meet me behind this valley. So none of them followed him.) And he related on the authority of al-Barāʾ ؓ (who said: The first of the Emigrants who came to us was Muṣʿab b. ʿUmayr, then Ibn Umm Maktūm, then ʿUmar b. al-Khaṭṭāb with twenty riders. We said: What has the Messenger of Allah ﷺ done? He said: He is on my track. Then the Messenger of Allah ﷺ came, and Abū Bakr ؓ was with him).

162. Tarikh (al-Tabari) 1959No grade recorded

     فِي الْأَحَادِيثِ الْوَارِدَةِ فِي فَضْلِ عمر أَخْرَجَ الشَّيْخَانِ عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «بَيْنَا أَنَا نَائِمٌ.. رَأَيْتُنِي فِي الْجَنَّةِ ; فَإِذَا امْرَأَةٌ تَتَوَضَّأُ إِلَى جَانِبِ قَصْرٍ، فَقُلْتُ: لِمَنْ هَذَا الْقَصْرُ؟ قَالُوا: لِعُمَرَ،  فَذَكَرْتُ غَيْرَتَكَ، فَوَلَّيْتُ مُدْبِرًا». فَبَكَى وَقَالَ: عَلَيْكَ أَغَارُ يَا رَسُولَ اللَّهِ؟ !. وَأَخْرَجَ الشَّيْخَانِ عَنِ ابْنِ عُمَرَ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: «بَيْنَا أَنَا نَائِمٌ.. شَرِبْتُ - يَعْنِي اللَّبَنَ - حَتَّى أَنْظُرَ إِلَى الرِّيَّ يَجْرِي فِي أَظْفَارِي، ثُمَّ نَاوَلْتُهُ عُمَرَ» قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللَّهِ؟ قَالَ: «الْعِلْمَ». وَأَخْرَجَ الشَّيْخَانِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ؓ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «بَيْنَا أَنَا نَائِمٌ.. رَأَيْتُ النَّاسَ عُرِضُوا عَلَيَّ وَعَلَيْهِمْ قُمُصٌ ; فَمِنْهَا مَا يَبْلُغُ الثَّدْيَ، وَمِنْهَا مَا يَبْلُغُ دُونَ ذَلِكَ، وَعُرِضَ عَلَيَّ عُمَرُ وَعَلَيْهِ قَمِيصٌ يَجُرُّهُ»، قَالُوا: فَمَا أَوَّلْتَهُ يَا رَسُولَ اللَّهِ؟ قَالَ: «الدِّينَ». وَأَخْرَجَ الشَّيْخَانِ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «يَا ابْنَ الْخَطَّابِ; وَالَّذِي نَفْسِي بِيَدِهِ ; مَا لَقِيَكَ الشَّيْطَانُ سَالِكًا فَجًّا قَطُّ.. إِلَّا سَلَكَ فَجًّا غَيْرَ فَجِّكَ».   وَأَخْرَجَ الْبُخَارِيُّ عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ سَلَّمَ: «لَقَدْ كَانَ فِيمَا قَبْلَكُمْ مِنَ الْأُمَمِ نَاسٌ مُحَدَّثُونَ، فَإِنْ يَكُنْ فِي أُمَّتِي أَحَدٌ.. فَإِنَّهُ عُمَرُ » أَيْ مُلْهَمُونَ. وَأَخْرَجَ التِّرْمِذِيُّ عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: «إِنَّ اللَّهَ جَعَلَ الْحَقَّ عَلَى لِسَانِ عُمَرَ وَقَلْبِهِ». قَالَ ابْنُ عُمَرَ: وَمَا نَزَلَ بِالنَّاسِ أَمْرٌ قَطُّ فَقَالُوا وَقَالَ.. إِلَّا نَزَلَ الْقُرْآنُ عَلَى نَحْوِ مَا قَالَ عُمَرُ. وَأَخْرَجَ التِّرْمِذِيُّ، وَالْحَاكِمُ وَصَحَّحَهُ، عَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «لَوْ كَانَ بَعْدِي نَبِيٌّ.. لَكَانَ عُمَرُ بْنُ الْخَطَّابِ ».   [وُضِعَ الْحَقُّ عَلَى لِسَانِ عُمَرَ ؓ ] وَأَخْرَجَ ابْنُ مَاجَهْ وَالْحَاكِمُ عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: أَوَّلُ مَنْ يُصَافِحُهُ الْحَقُّ عُمَرُ، وَأَوَّلُ مَنْ يُسَلِّمُ عَلَيْهِ، وَأَوَّلُ مَنْ يَأْخُذُ بِيَدِهِ فَيَدْخُلُ الْجَنَّةَ». وَأَخْرَجَ ابْنُ مَنِيعٍ فِي «مُسْنَدِهِ» عَنْ عَلِيٍّ ؓ قَالَ: (كُنَّا أَصْحَابَ مُحَمَّدٍ لَا نَشُكُّ أَنَّ السَّكِينَةَ تُنْطَقُ عَلَى لِسَانِ عُمَرَ).   وَأَخْرَجَ الْبَزَّارُ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: عُمَرُ سِرَاجُ أَهْلِ الْجَنَّةِ». وَأَخْرَجَ الْبَزَّارُ عَنْ قُدَامَةَ بْنِ مَظْعُونٍ، عَنْ عَمِّهِ عُثْمَانَ بْنِ مَظْعُونٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «هَذَا غَلَقُ الْفِتْنَةِ» - وَأَشَارَ بِيَدِهِ إِلَى عُمَرَ - «لَا يَزَالُ بَيْنَكُمْ وَبَيْنَ الْفِتَنِ بَابٌ شَدِيدُ الْغَلْقِ مَا عَاشَ هَذَا بَيْنَ أَظْهُرِكُمْ». وَأَخْرَجَ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ» عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: جَاءَ جِبْرِيلُ إِلَى النَّبِيِّ ﷺ فَقَالَ: «أَقْرِئْ عُمَرَ السَّلَامَ، وَأَخْبِرْهُ أَنَّ غَضَبَهُ عِزٌّ، وَرِضَاهُ حُكْمٌ».

     ✧ In the ḥadīths reported on the virtue of ʿUmar Al-Shaykhān transmitted from Abū Hurayrah ؓ who said: The Messenger of God ﷺ said: “While I was sleeping, I saw myself in Paradise; and there was a woman performing ablution beside a palace. I said, ‘To whom does this palace belong?’ They said, ‘To ʿUmar.’ Then I remembered your jealousy and turned away.” He wept and said, “Would I be jealous of you, O Messenger of God?!” Al-Shaykhān transmitted from Ibn ʿUmar: that the Messenger of God ﷺ said: “While I was sleeping, I drank—meaning milk—until I could see the moisture flowing in my nails, then I gave it to ʿUmar.” They said, “How did you interpret it, O Messenger of God?” He said, “Knowledge.” Al-Shaykhān transmitted from Abū Saʿīd al-Khudrī ؓ who said: I heard the Messenger of God ﷺ say: “While I was sleeping, I saw people presented to me, and upon them were shirts. Some reached the breast, and some reached less than that. And ʿUmar was presented to me, and upon him was a shirt that he was dragging.” They said, “How did you interpret it, O Messenger of God?” He said, “The religion.” Al-Shaykhān transmitted from Saʿd b. Abī Waqqāṣ who said: The Messenger of God ﷺ said: “O Ibn al-Khaṭṭāb; by Him in whose hand is my soul, the devil never met you walking along a mountain pass except that he took a pass other than yours.” Al-Bukhārī transmitted from Abū Hurayrah who said: The Messenger of God ﷺ said: “Among the nations before you there were people who were spoken to (muḥaddathūn). If there is anyone in my community, then it is ʿUmar,” meaning inspired. Al-Tirmidhī transmitted from Ibn ʿUmar that the Messenger of God ﷺ said: “God has placed the truth upon the tongue of ʿUmar and his heart.” Ibn ʿUmar said: No matter ever befell the people, and they said and he said, except that the Qurʾān descended in accordance with what ʿUmar said. Al-Tirmidhī and al-Ḥākim—who declared it sound—transmitted from ʿUqbah b. ʿĀmir who said: The Messenger of God ﷺ said: “If there were a prophet after me, it would be ʿUmar b. al-Khaṭṭāb.” [The truth was placed upon the tongue of ʿUmar ؓ] Ibn Mājah and al-Ḥākim transmitted from Ubayy b. Kaʿb who said: The Messenger of God ﷺ said: “The first one whom the truth will shake hands with is ʿUmar, and the first to whom it will greet with salām, and the first whose hand it will take and enter Paradise.” Ibn Manīʿ in his Musnad transmitted from ʿAlī ؓ who said: (We, the companions of Muḥammad, did not doubt that tranquility was spoken upon the tongue of ʿUmar). Al-Bazzār transmitted from Ibn ʿUmar who said: The Messenger of God ﷺ said: “ʿUmar is the lamp of the people of Paradise.” Al-Bazzār transmitted from Qudāmah b. Maẓʿūn, from his uncle ʿUthmān b. Maẓʿūn, who said: The Messenger of God ﷺ said: “This is the lock of tribulation”—and he pointed with his hand to ʿUmar—“there shall remain between you and tribulations a gate with a strong lock as long as this one lives among you.” Al-Ṭabarānī in al-Awsaṭ transmitted from Ibn ʿAbbās ؓ who said: Jibrīl came to the Prophet ﷺ and said: “Convey salām to ʿUmar, and inform him that his anger is might, and his approval is judgment.”

163. Tarikh (al-Tabari) 1960No grade recorded

     [فِرَارُ الشَّيَاطِينِ مِنْ سَيِّدِنَا عُمَرَ ؓ ] وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا فِي السَّمَاءِ مَلَكٌ.. إِلَّا وَهُوَ يُوَقِّرُ عُمَرَ، وَلَا فِي الْأَرْضِ شَيْطَانٌ.. إِلَّا وَهُوَ يَفْرَقُ عُمَرَ». وَأَخْرَجَ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ» عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: « إِنَّ اللَّهَ بَاهَى بِأَهْلِ عَرَفَةَ عَامَّةً، وَبَاهَى بِعُمَرَ خَاصَّةً ». وَأَخْرَجَ الطَّبَرَانِيُّ وَالدَّيْلَمِيُّ عَنِ الْفَضْلِ بْنِ الْعَبَّاسِ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: « الْحَقُّ بَعْدِي مَعَ عُمَرَ حَيْثُ كَانَ ». وَأَخْرَجَ الشَّيْخَانِ عَنِ ابْنِ عُمَرَ وَأَبِي هُرَيْرَةَ ؓ قَالَا: قَالَ رَسُولُ اللهِ ﷺ: « بَيْنَا أَنَا نَائِمٌ.. رَأَيْتُنِي عَلَى قَلِيبٍ عَلَيْهَا دَلْوٌ، فَنَزَعْتُ مِنْهَا مَا شَاءَ اللَّهُ، ثُمَّ أَخَذَهَا أَبُو بَكْرٍ، فَنَزَعَ ذَنُوبًا أَوْ ذَنُوبَيْنٍ، وَفِي نَزْعِهِ ضَعْفٌ وَاللَّهُ يَغْفِرُ لَهُ، ثُمَّ جَاءَ عُمَرُ فَاسْتَقَى فَاسْتَحَالَتْ فِي يَدِهِ غَرْبًا، فَلَمْ أَرَ عَبْقَرِيًّا مِنَ النَّاسِ يَفْرِي فَرِيَّهُ حَتَّى رَوِيَ النَّاسُ وَضَرَبُوا بِعَطَنٍ ». قَالَ النَّوَوِيُّ فِي «تَهْذِيبِهِ»: (قَالَ الْعُلَمَاءُ: هَذَا إِشَارَةٌ إِلَى خِلَافَةِ أَبِي بَكْرٍ وَعُمَرَ، وَكَثْرَةِ الْفُتُوحِ، وَظُهُورِ الْإِسْلَامِ فِي زَمَنِ عُمَرَ). وَأَخْرَجَ الطَّبَرَانِيُّ عَنْ سَدِيسَةَ قَالَتْ: قَالَ رَسُولُ اللهِ ﷺ: « إِنَّ الشَّيْطَانَ لَمْ يَلْقَ عُمَرَ مُنْذُ أَسْلَمَ.. إِلَّا خَرَّ لِوَجْهِهِ  ». وَأَخْرَجَ الطَّبَرَانِيُّ عَنْ أُبَيِّ بْنِ كَعْبٍ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: « قَالَ لِي جِبْرِيلُ: لِيَبْكِ الْإِسْلَامُ عَلَى مَوْتِ عُمَرَ ».

     ✧ [The flight of the devils from our master ʿUmar ؓ] Ibn ʿAsākir transmitted from Ibn ʿAbbās ؓ that he said: The Messenger of Allah ﷺ said: “There is no angel in the heaven but he reveres ʿUmar, and no devil on the earth but he is terrified of ʿUmar.” Al-Ṭabarānī transmitted in al-Awsaṭ from Abū Hurayrah ؓ that he said: The Messenger of Allah ﷺ said: “Indeed Allah boasted of the people of ʿArafah in general, and He boasted of ʿUmar in particular.” Al-Ṭabarānī and al-Daylamī transmitted from al-Faḍl b. al-ʿAbbās that he said: The Messenger of Allah ﷺ said: “The truth after me is with ʿUmar wherever he is.” Al-Bukhārī and Muslim transmitted from Ibn ʿUmar and Abū Hurayrah ؓ that they said: The Messenger of Allah ﷺ said: “While I was sleeping, I saw myself at a well upon which was a bucket. I drew from it as much as Allah willed, then Abū Bakr took it and drew a bucket or two, and in his drawing there was weakness—may Allah forgive him. Then ʿUmar came and drew water, and it turned into a large bucket in his hand. I have not seen a chief among the people do his work so vigorously until the people were watered and they settled by the watering place.” Al-Nawawī said in his Tahdhīb: “The scholars said: This is an allusion to the caliphate of Abū Bakr and ʿUmar, the abundance of conquests, and the ascendancy of Islam in the time of ʿUmar.” Al-Ṭabarānī transmitted from Sadīsah that she said: The Messenger of Allah ﷺ said: “Indeed the devil has not met ʿUmar since he embraced Islam but he fell on his face.” Al-Ṭabarānī transmitted from Ubayy b. Kaʿb that he said: The Messenger of Allah ﷺ said: “Gabriel said to me: Let Islam weep over the death of ʿUmar.”

164. Tarikh (al-Tabari) 1961No grade recorded

     أَقْوَالِ الصَّحَابَةِ وَالسَّلَفِ فِيهِ   قَالَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ: ( مَا عَلَى ظَهْرِ الْأَرْضِ رَجُلٌ أَحَبُّ إِلَيَّ مِنْ عُمَرَ   ) أَخْرَجَهُ ابْنُ عَسَاكِرَ. وَقِيلَ لِأَبِي بَكْرٍ فِي مَرَضِهِ: مَاذَا تَقُولُ لِرَبِّكَ وَقَدْ وَلَّيْتَ عُمَرَ؟ قَالَ: (أَقُولُ لَهُ: وَلَيَّتُ عَلَيْهِمْ خَيْرَهُمْ) أَخْرَجَهُ ابْنُ سَعْدٍ. وَقَالَ عَلِيٌّ ؓ: (إِذَا ذُكِرَ الصَّالِحُونَ.. فَحَيْهَلَا بِعُمَرَ، مَا كُنَّا نَبْعُدُ أَنَّ السَّكِينَةَ تُنْطَقُ عَلَى لِسَانِ عُمَرَ ) أَخْرَجَهُ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ». وَقَالَ ابْنُ عُمَرَ ؓ: (مَا رَأَيْتُ أَحَدًا قَطُّ بَعْدَ رَسُولِ اللهِ ﷺ مِنْ حِينِ قُبِضَ أَجَدَّ وَلَا أَجْوَدَ مِنْ عُمَرَ ) أَخْرَجَهُ ابْنُ سَعْدٍ. وَقَالَ ابْنُ مَسْعُودٍ ؓ: (لَوْ أَنَّ عِلْمَ عُمَرَ وُضِعَ فِي كِفَّةِ مِيزَانٍ، وَوُضِعَ عِلْمُ أَحْيَاءِ الْأَرْضِ فِي كِفَّةِ لَرَجَحَ عِلْمُ عُمَرَ  بِعِلْمِهِمْ، وَلَقَدْ كَانُوا يَرَوْنَ أَنَّهُ ذَهَبَ بِتِسْعَةِ أَعْشَارِ الْعِلْمِ). أَخْرَجَهُ الطَّبَرَانِيُّ فِي «الْكَبِيرِ» وَالْحَاكِمُ. وَقَالَ حُذَيْفَةُ ؓ: ( كَأَنَّ عِلْمَ النَّاسِ كَانَ مَدْسُوسًا فِي جُحْرٍ مَعَ عُمَرَ ). وَقَالَ حُذَيْفَةُ: ( وَاللَّهِ مَا أَعْرِفُ رَجُلًا لَا تَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ إِلَّا عُمَرَ ؓ ). وَقَالَتْ عَائِشَةُ ؓ - وَذَكَرْتُ عُمَرَ -: (كَانَ وَاللَّهِ أَحْوَذِيًّا نَسِيجًا وَحْدَهُ). وَقَالَ مُعَاوِيَةُ ؓ: (أَمَّا أَبُو بَكْرٍ.. فَلَمْ يُرِدِ الدُّنْيَا وَلَمْ تُرِدْهُ، وَأَمَّا عُمَرُ.. فَأَرَادَتْهُ الدُّنْيَا وَلَمْ يُرِدْهَا، وَأَمَّا نَحْنُ.. فَتَمَرَّغْنَا فِيهَا ظَهْرًا لِبَطْنٍ) أَخْرَجَهُ الزُّبَيْرُ بْنُ بَكَّارٍ فِي «الْمُوَفَّقِيَّاتِ». وَقَالَ جَابِرٌ ؓ: (دَخَلَ عَلِيٌّ عَلَى عُمَرَ - وَهُوَ مُسَجًّى -، فَقَالَ: رَحْمَةُ اللَّهِ عَلَيْكَ، مَا مِنْ أَحَدٍ أَحَبُّ إِلَيَّ أَنْ أَلْقَى اللَّهُ بِمَا فِي صَحِيفَتِهِ بَعْدَ صُحْبَةِ النَّبِيِّ ﷺ مِنْ هَذَا الْمُسَجَّى ) أَخْرَجَهُ الْحَاكِمُ. وَسُئِلَ ابْنُ عَبَّاسٍ عَنْ أَبِي بَكْرٍ، فَقَالَ: (كَانَ كَالْخَيْرِ كُلِّهِ)، وَسُئِلَ عَنْ عُمَرَ، فَقَالَ: (كَانَ كَالطَّيْرِ الْحَذِرِ الَّذِي يَرَى أَنَّ لَهُ بِكُلِّ طَرِيقٍ شَوْكًا يَأْخُذُهُ)، وَسُئِلَ عَنْ عَلِيٍّ، فَقَالَ: (مَلِيءٌ عَزْمًا وَحَزْمًا وَعِلْمًا وَنَجْدَةً) أَخْرَجَهُ فِي «الطُّيُورِيَّاتِ». وَأَخْرَجَ الطَّبَرَانِيُّ عَنْ عُمَيْرِ بْنِ رَبِيعَةَ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ لِكَعْبِ الْأَحْبَارِ: (كَيْفَ تَجِدُ نَعْتِي؟ قَالَ: أَجِدُ نَعْتَكَ قَرْنًا مِنْ حَدِيدٍ، قَالَ: وَمَا قَرْنٌ مِنْ حَدِيدٍ؟ قَالَ: أَمِيرٌ شَدِيدٌ، لَا تَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ، قَالَ: ثُمَّ مَهْ؟ قَالَ: ثُمَّ يَكُونُ مِنْ بَعْدِكَ خَلِيفَةٌ تَقْتُلُهُ فِئَةٌ ظَالِمَةٌ، قَالَ: ثُمَّ مَهْ؟ قَالَ: ثُمَّ يَكُونُ الْبَلَاءُ). وَأَخْرَجَ أَحْمَدُ وَالْبَزَّارُ وَالطَّبَرَانِيُّ عَنِ ابْنِ مَسْعُودٍ ؓ قَالَ: فَضَلَ عُمَرُ بْنُ الْخَطَّابِ  النَّاسَ بِأَرْبَعٍ: بِذِكْرِالْأَسْرَى يَوْمَ بَدْرٍ ; أَمَرَ بِقَتْلِهِمْ، فَأَنْزَلَ اللَّهُ: لَوْلا كِتَابٌ مِنَ اللَّهِ سَبَقَ الْآيَةَ. وَبِذِكْرِ الْحِجَابِ، أَمَرَ نِسَاءَ النَّبِيِّ ﷺ أَنْ يَحْتَجِبْنَ، فَقَالَتْ لَهُ زَيْنَبُ: وَإِنَّكَ عَلَيْنَا يَا ابْنَ الْخَطَّابِ وَالْوَحْيُ يَنْزِلُ فِي بُيُوتِنَا، فَأَنْزَلَ اللَّهُ: وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا الْآيَةَ. وَبِدَعْوَةِ النَّبِيِّ ﷺ: «اللَّهُمَّ ; أَيِّدِ الْإِسْلَامَ بِعُمَرَ»، وَبِرَأْيِهِ فِي أَبِي بَكْرٍ ; كَانَ أَوَّلَ مَنْ بَايَعَهُ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ مُجَاهِدٍ قَالَ: ( كُنَّا نُحَدِّثُ أَنَّ الشَّيَاطِينَ كَانَتْ مُصَفَّدَةً فِي إِمَارَةِ عُمَرَ، فَلَمَّا أُصِيبَ.. بُثَّتْ ). وَأَخْرَجَ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ قَالَ: ( أَبْطَأَ خَبَرُ عُمَرَ عَلَى أَبِي مُوسَى، فَأَتَى امْرَأَةً فِي بَطْنِهَا شَيْطَانٌ، فَسَأَلَهَا عَنْهُ فَقَالَتْ: حَتَّى يَجِيءَ شَيْطَانِي، فَجَاءَ فَسَأَلْتُهُ عَنْهُ فَقَالَ: تَرَكْتُهُ، مُؤْتَزِرًا بِكِسَاءٍ يَهْنَأُ إِبِلَ الصَّدَقَةِ، وَذَاكَ رَجُلٌ لَا يَرَاهُ شَيْطَانٌ.. إِلَّا خَرَّ لِمِنْخَرَيْهِ، الْمَلَكُ بَيْنَ عَيْنَيْهِ، وَرُوحُ الْقُدُسِ يَنْطِقُ بِلِسَانِهِ.

     ✧ THE STATEMENTS OF THE COMPANIONS AND THE PIOUS PREDECESSORS CONCERNING HIM Abū Bakr al-Ṣiddīq ؓ said: “(There is no man on the face of the earth dearer to me than ʿUmar)” Ibn ʿAsākir transmitted it. It was said to Abū Bakr during his illness: “What will you say to your Lord, given that you have appointed ʿUmar?” He said: “(I will say to Him: I appointed over them the best of them)” Ibn Saʿd transmitted it. ʿAlī ؓ said: “(When the righteous are mentioned, then make haste to recall ʿUmar. We used not to doubt that serenity uttered speech on ʿUmar's tongue)” Al-Ṭabarānī transmitted it in “al-Awsaṭ”. Ibn ʿUmar ؓ said: “(I never saw anyone after the Messenger of God ﷺ from the time he passed away more earnest or more generous than ʿUmar)” Ibn Saʿd transmitted it. Ibn Masʿūd ؓ said: “(If the knowledge of ʿUmar were placed in one scale of a balance, and the knowledge of all the living people of the earth were placed in the other scale, ʿUmar's knowledge would outweigh their knowledge. Indeed, they used to hold that he had gone with nine-tenths of all knowledge.)” Al-Ṭabarānī transmitted it in “al-Kabīr”, and al-Ḥākim transmitted it. Ḥudhayfah ؓ said: “(It was as if the knowledge of the people had been buried in a hole along with ʿUmar.)” Ḥudhayfah also said: “(By God, I know no man who is not seized, for the sake of God, by the reproach of any reproacher except ʿUmar ؓ.)” ʿĀʾishah ؓ said, when ʿUmar was mentioned: “(By God, he was deft and capable, unique in his kind.)” Muʿāwiyah ؓ said: “(As for Abū Bakr, he did not desire this world, nor did it desire him. As for ʿUmar, this world desired him, but he did not desire it. As for us, we have wallowed in it, back and belly.)” Al-Zubayr b. Bakkār transmitted it in “al-Muwaffaqiyyāt”. Jābir ؓ said: “(ʿAlī came in to ʿUmar while he was shrouded, and said: May God have mercy on you. There is no one whom I would rather meet God with what is in his record, after companionship with the Prophet ﷺ, than this shrouded one.)” Al-Ḥākim transmitted it. Ibn ʿAbbās was asked about Abū Bakr, and he said: “(He was like all goodness combined).” He was asked about ʿUmar, and he said: “(He was like a wary bird that imagines it has a thorn in every path that would catch it).” He was asked about ʿAlī, and he said: “(He was full of determination, prudence, knowledge, and courage.)” It was transmitted in “al-Ṭuyūriyyāt”. Al-Ṭabarānī transmitted from ʿUmayr b. Rabīʿah that ʿUmar b. al-Khaṭṭāb said to Kaʿb al-Aḥbār: “(How do you find my description?” He said: “I find your description to be a horn of iron.” He said: “And what is a horn of iron?” He said: “A severe commander, whom no reproach of a reproacher seizes for the sake of God.” He said: “Then what?” He said: “Then after you there will be a caliph whom a transgressing faction will kill.” He said: “Then what?” He said: “Then affliction will come.”) Aḥmad, al-Bazzār, and al-Ṭabarānī transmitted from Ibn Masʿūd ؓ who said: “ʿUmar b. al-Khaṭṭāb excelled the people by four things: by his mention of the captives on the day of Badr; he commanded that they be killed, so God revealed: ‘Were it not for a prior decree from God,’ the verse. And by his mention of the veil; he commanded the wives of the Prophet ﷺ to veil themselves, so Zaynab said to him: ‘And are you over us, O son of al-Khaṭṭāb, while revelation descends in our houses?’ So God revealed: ‘And when you ask them for anything,’ the verse. And by the supplication of the Prophet ﷺ: ‘O God, strengthen Islam with ʿUmar,’ and by his judgment concerning Abū Bakr; he was the first to pledge allegiance to him.” Ibn ʿAsākir transmitted from Mujāhid who said: “(We used to relate that the devils were fettered during the rule of ʿUmar, but when he was struck, they were let loose.)” He also transmitted from Sālim b. ʿAbd Allāh who said: “(The news of ʿUmar was slow in reaching Abū Mūsā, so he went to a woman in whose belly there was a devil, and asked her about him. She said: ‘Wait until my devil comes.’ He came, and she asked him about him. He said: ‘I left him, wrapped in a cloak, applying tar to the camels of the alms tax. That is a man whom no devil sees without falling upon his nostrils. The angel is between his eyes, and the Holy Spirit speaks on his tongue.’)”

165. Tarikh (al-Tabari) 1962No grade recorded

     مُوَافَقَاتِ عُمَرَ ؓ قَدْ وَصَّلَهَا بَعْضُهُمْ إِلَى أَكْثَرَ مِنْ عِشْرِينَ. أَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيٍّ قَالَ: (إِنَّ فِي الْقُرْآنِ لَرَأْيًا مِنْ رَأْيِ عُمَرَ ). وَأَخْرَجَ عَنِ ابْنِ عُمَرَ مَرْفُوعًا: « مَا قَالَ النَّاسُ فِي شَيْءٍ وَقَالَ فِيهِ عُمَرُ.. إِلَّا جَاءَ الْقُرْآنُ بِنَحْوِ مَا يَقُولُ عُمَرُ ». [وَافَقْتُ رَبِّي فِي ثَلَاثٍ] 1 - 3 - وَأَخْرَجَ الشَّيْخَانِ عَنْ عُمَرَ قَالَ: (وَافَقْتُ رَبِّي فِي ثَلَاثٍ: قُلْتُ: يَا رَسُولَ اللَّهِ ; لَوِ اتَّخَذْنَا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلَّى، فَنَزَلَتْ: وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى. وَقُلْتُ: يَا رَسُولَ اللَّهِ ; يَدْخُلُ عَلَى نِسَائِكَ الْبَرُّ وَالْفَاجِرُ، فَلَوْ أَمَرْتَهُنَّ أَنْ يَحْتَجِبْنَ، فَنَزَلَتْ آيَةُ الْحِجَابِ، وَاجْتَمَعَ نِسَاءُ النَّبِيِّ ﷺ فِي الْغَيْرَةِ، فَقُلْتُ: عَسَى رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ، فَنَزَلَتْ كَذَلِكَ). 5 - وَفِي «التَّهْذِيبِ» لِلْمِزِّيِّ: (نَزَلَ الْقُرْآنُ بِمُوَافَقَتِهِ: فِي أَسْرَى بَدْرٍ، وَفِي الْحِجَابِ، وَفِي مَقَامِ إِبْرَاهِيمَ، وَفِي تَحْرِيمِ الْخَمْرِ).   فَزَادَ خَصْلَةً خَامِسَةً، وَحَدِيثُهَا فِي «السُّنَنِ» وَ «مُسْتَدْرَكِ الْحَاكِمِ » أَنَّهُ قَالَ: (اللَّهُمَّ ; بَيِّنْ لَنَا فِي الْخَمْرِ بَيَانًا شَافِيًا). [وَافَقْتُ رَبِّي فِي أَرْبَعٍ] 6 - وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ فِي «تَفْسِيرِهِ» عَنْ أَنَسٍ، قَالَ: قَالَ عُمَرُ: (وَافَقْتُ رَبِّي فِي أَرْبَعٍ:  نَزَلَتْ هَذِهِ الْآيَةُ: وَلَقَدْ خَلَقْنَا الإِنْسَانَ مِنْ سُلالَةٍ مِنْ طِينٍ الْآيَةَ. فَلَمَّا نَزَلَتْ قُلْتُ أَنَا: فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ، فَنَزَلَتْ: فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ. موافقة عمر في قصة عبد الله بن أبي [مُوَافَقَتُهُ فِي قِصَّةِ عَبْدِ اللَّهِ بْنِ أُبَيٍّ] ثُمَّ رَأَيْتُ فِي كِتَابِ «فَضَائِلِ الْإِمَامَيْنِ» لِأَبِي عَبْدِ اللَّهِ الشَّيْبَانِيِّ قَالَ: وَافَقَ عُمَرُ رَبَّهُ فِي أَحَدٍ وَعِشْرِينَ مَوْضِعًا،  فَذَكَرَ هَذِهِ السِّتَّةَ وَزَادَ: 7 - قِصَّةَ عَبْدِ اللَّهِ بْنِ أُبَيٍّ، قُلْتُ: حَدِيثُهَا فِي «الصَّحِيحِ» عَنْهُ قَالَ: (لَمَّا تُوُفِّيَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ.. دُعِيَ رَسُولُ اللَّهِ ﷺ لِلصَّلَاةِ عَلَيْهِ، فَقَامَ إِلَيْهِ، فَقُمْتُ حَتَّى وَقَفْتُ فِي صَدْرِهِ فَقُلْتُ: يَا رَسُولَ اللَّهِ ; أَوَعَلَى عَدُوِّ اللَّهِ ابْنِ أُبَيٍّ الْقَائِلِ يَوْمَ كَذَا وَكَذَا؟ ! فَوَاللَّهِ ; مَا كَانَ إِلَّا يَسِيرًا حَتَّى نَزَلَتْ: وَلا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا الْآيَةَ.. - لَمَّا اسْتَشَارَ الصَّحَابَةَ فِي قِصَّةِ الْإِفْكِ.. قَالَ عُمَرُ: مَنْ زَوَّجَكَهَا يَا رَسُولَ اللَّهِ؟ قَالَ: «اللَّهُ» قَالَ: أَفَتَظُنُّ أَنَّ رَبَّكَ دَلَّسَ عَلَيْكَ فِيهَا؟ سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ، فَنَزَلَتْ كَذَلِكَ. قصة عمر في الصيام لما جامع زوجته بعد الانتباه 13 - قِصَّتُهُ فِي الصِّيَامِ لَمَّا جَامَعَ زَوْجَتَهُ بَعْدَ الِانْتِبَاهِ، وَكَانَ ذَلِكَ مُحَرَّمًا فِي أَوَّلِ الْإِسْلَامِ، فَنَزَلَ: أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ  الْآيَةَ.. 14 - قَوْلُهُ تَعَالَى: مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ الْآيَةَ.. أَخْرَجَ ابْنُ أَبِي حَاتِمٍ عَنْ عَبْدِ الرَّحْمَنِ ابْنِ أَبِي لَيْلَى: أَنَّ يَهُودِيًّا لَقِيَ عُمَرَ فَقَالَ: إِنَّ جِبْرِيلَ الَّذِي يَذْكُرُ صَاحِبُكُمْ عَدُوٌّ لَنَا،  فَقَالَ عُمَرُ: مَنْ كَانَ عَدُوًّا لِلَّهِ وَمَلائِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللَّهَ عَدُوٌّ لِلْكَافِرِينَ، فَنَزَلَتْ عَلَى لِسَانِ عُمَرَ. 15 - قَوْلُهُ تَعَالَى: فَلا وَرَبِّكَ لا يُؤْمِنُونَ الْآيَةَ. قُلْتُ: أَخْرَجَ قِصَّتَهَا ابْنُ أَبِي حَاتِمٍ وَابْنُ مَرْدَوَيْهِ عَنْ أَبِي الْأَسْوَدِ، قَالَ: اخْتَصَمَ رَجُلَانِ إِلَى النَّبِيِّ ﷺ، فَقَضَى بَيْنَهُمَا، فَقَالَ الَّذِي قَضَى عَلَيْهِ: رُدَّنَا إِلَى عُمَرَ بْنِ الْخَطَّابِ، فَأَتَيَا إِلَيْهِ، فَقَالَ الرَّجُلُ: قَضَى لِي رَسُولُ اللَّهِ ﷺ عَلَى هَذَا، فَقَالَ: رُدَّنَا إِلَى عُمَرَ، فَقَالَ: أَكَذَاكَ؟ قَالَ: نَعَمْ، فَقَالَ عُمَرُ: مَكَانَكُمَا حَتَّى أَخْرُجَ إِلَيْكُمَا، فَخَرَجَ إِلَيْهِمَا مُشْتَمِلًا عَلَى سَيْفِهِ فَضَرَبَ الَّذِي قَالَ: رُدَّنَا إِلَى عُمَرَ، فَقَتَلَهُ، وَأَدْبَرَ الْآخَرُ، فَقَالَ: يَا رَسُولَ اللَّهِ ; قَتَلَ عُمَرُ وَاللَّهِ صَاحِبِي، فَقَالَ: «مَا كُنْتُ أَظُنُّ أَنْ يَجْتَرِئَ عُمَرُ عَلَى قَتْلِ مُؤْمِنٍ»، فَأَنْزَلَ اللَّهُ: فَلا وَرَبِّكَ لا يُؤْمِنُونَ  الْآيَةَ. فَأَهْدَرَ دَمَ الرَّجُلِ، وَبُرِّئَ عُمَرُ مِنْ قَتْلِهِ. وَلَهُ شَاهِدٌ مَوْصُولٌ أَوْرَدْتُهُ فِي «التَّفْسِيرِ الْمُسْنَدِ». 16 - الِاسْتِئْذَانُ فِي الدُّخُولِ ; وَذَلِكَ أَنَّهُ دَخَلَ عَلَيْهِ غُلَامُهُ وَكَانَ نَائِمًا، فَقَالَ: اللَّهُمَّ حَرِّمِ الدُّخُولَ، فَنَزَلَتْ آيَةُ الِاسْتِئْذَانِ.   17 - قَوْلُهُ فِي الْيَهُودِ: (إِنَّهُمْ قَوْمٌ بُهُتٌ). 18 - قَوْلُهُ تَعَالَى: ثُلَّةٌ مِنَ الأَوَّلِينَ وَثُلَّةٌ مِنَ الآخِرِينَ. 19 - رَفْعُ تِلَاوَةِ (الشَّيْخِ وَالشَّيْخَةِ إِذَا زَنَيَا...) الْآيَةَ. 20 - قَوْلُهُ يَوْمَ أُحُدٍ لَمَّا قَالَ أَبُو سُفْيَانَ: أَفِي الْقَوْمِ فُلَانٌ؟: (أَلَا نُجِيبُهُ؟) فَوَافَقَهُ ﷺ ﷺ. قُلْتُ: أَخْرَجَ قِصَّتَهُ أَحْمَدُ فِي «مُسْنَدِهِ». قَالَ: وَيَضُمُّ إِلَى هَذَا مَا أَخْرَجَهُ عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ فِي كِتَابِ: «الرَّدِّ عَلَى الْجَهْمِيَّةِ» مِنْ طَرِيقِ ابْنِ شِهَابٍ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ: أَنَّ كَعْبَ الْأَحْبَارِ قَالَ: (وَيْلٌ لِمَلِكِ الْأَرْضِ مِنْ مَلِكِ السَّمَاءِ، فَقَالَ عُمَرُ: إِلَّا مَنْ حَاسَبَ نَفْسَهُ، فَقَالَ كَعْبٌ: وَالَّذِي نَفْسِي بِيَدِهِ ; إِنَّهَا فِي التَّوْرَاةِ لَتَابَعْتُهَا، فَخَرَّ عُمَرُ سَاجِدًا). ثُمَّ رَأَيْتُ فِي «الْكَامِلِ» لِابْنِ عَدِيٍّ مِنْ طَرِيقِ عَبْدِ اللَّهِ بْنِ نَافِعٍ - وَهُوَ ضَعِيفٌ - عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ: أَنَّ بِلَالًا كَانَ يَقُولُ - إِذَا أَذَّنَ -: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ حَيَّ عَلَى الصَّلَاةِ، فَقَالَ لَهُ عُمَرُ: قُلْ فِي أَثَرِهَا: أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ،  فَقَالَ رَسُولُ اللهِ ﷺ: «قُلْ كَمَا قَالَ عُمَرُ ».

     ✧ The concurrences of ʿUmar ؓ Some of them have connected them to more than twenty. Ibn ʿAsākir transmitted from ʿAlī that he said: (Indeed in the Qurʾān there is an opinion from the opinion of ʿUmar). And he transmitted from Ibn ʿUmar, attributed to the Prophet: «The people did not say anything about a matter and ʿUmar said something about it.. but that the Qurʾān came with something similar to what ʿUmar said». [I concurred with my Lord in three things] 1-3 - Al-Bukhārī and Muslim transmitted from ʿUmar that he said: (I concurred with my Lord in three things: I said: O Messenger of God; if only we were to take the Station of Abraham as a place of prayer, and it was revealed: And take the Station of Abraham as a place of prayer. And I said: O Messenger of God; the righteous and the wicked enter upon your wives, so if only you were to command them to veil themselves, and the verse of the veil was revealed. And the wives of the Prophet ﷺ gathered in jealousy, so I said: Perhaps his Lord, if he divorces you, will give him in exchange wives better than you, and it was revealed thus). 5- And in "Al-Tahdhīb" of al-Mizzī: (The Qurʾān was revealed in agreement with him: regarding the captives of Badr, the veil, the Station of Abraham, and the prohibition of wine). He added a fifth quality, and its ḥadīth is in al-Sunan and al-Ḥākim's Mustadrak that he said: (O God; make clear to us regarding wine a sufficient clarification). [I concurred with my Lord in four things] 6- And Ibn Abī Ḥātim transmitted in his Tafsīr from Anas, who said: ʿUmar said: (I concurred with my Lord in four things: This verse was revealed: And indeed We created man from an extract of clay, the verse. When it was revealed I said: So blessed is God, the best of creators, and it was revealed: So blessed is God, the best of creators. ʿUmar's concurrence in the story of ʿAbd Allāh b. Ubayy [His concurrence in the story of ʿAbd Allāh b. Ubayy] Then I saw in the book "Faḍāʾil al-Imāmayn" of Abū ʿAbd Allāh al-Shaybānī that he said: ʿUmar concurred with his Lord in twenty-one places, and he mentioned these six and added: 7- The story of ʿAbd Allāh b. Ubayy. I say: Its ḥadīth is in the Ṣaḥīḥ from him that he said: (When ʿAbd Allāh b. Ubayy died.. the Messenger of God ﷺ was invited to pray over him, so he stood for him, and I stood until I stopped at his chest and said: O Messenger of God; upon the enemy of God Ibn Ubayy, who said on such-and-such a day such-and-such?! By God; it was only a short while until it was revealed: And do not pray over any of them who has died, ever, the verse.. - when he consulted the Companions regarding the story of the slander.. ʿUmar said: Who gave her in marriage to you, O Messenger of God? He said: «God». He said: Do you think that your Lord deceived you regarding her? Glory be to You, this is a great slander, and it was revealed thus. ʿUmar's story regarding fasting when he had intercourse with his wife after waking 13- His story regarding fasting when he had intercourse with his wife after waking, and that was forbidden in the beginning of Islam, and it was revealed: It is made lawful for you on the night of the fast, the verse.. 14- The Almighty's saying: Whoever is an enemy of Gabriel, the verse.. Ibn Abī Ḥātim transmitted from ʿAbd al-Raḥmān b. Abī Laylā: that a Jew met ʿUmar and said: Indeed Gabriel, whom your companion mentions, is an enemy to us. So ʿUmar said: Whoever is an enemy of God and His angels and His messengers and Gabriel and Michael, then indeed God is an enemy of the disbelievers, and it was revealed upon the tongue of ʿUmar. 15- The Almighty's saying: But no, by your Lord, they will not believe, the verse. I say: Ibn Abī Ḥātim and Ibn Mardawayh transmitted its story from Abū al-Aswad, who said: Two men brought a dispute to the Prophet ﷺ, and he judged between them. The one against whom the judgment was given said: Return us to ʿUmar b. al-Khaṭṭāb. So they came to him, and the man said: The Messenger of God ﷺ judged in my favor against this one, and he said: Return us to ʿUmar. He said: Is that so? He said: Yes. So ʿUmar said: Stay where you are until I come out to you. He came out to them wrapping himself around his sword and struck the one who had said: Return us to ʿUmar, and killed him. The other turned away, and he said: O Messenger of God; by God, ʿUmar has killed my companion. He said: «I did not think that ʿUmar would dare to kill a believer», so God revealed: But no, by your Lord, they will not believe, the verse. So the man's blood was made of no account, and ʿUmar was absolved of killing him. It has a connected supporting witness which I have cited in "Al-Tafsīr al-Musnad". 16- Asking permission to enter; that is because his servant entered upon him while he was sleeping, so he said: O God, forbid entry, and the verse of asking permission was revealed. 17- His saying regarding the Jews: (They are a slandering people). 18- The Almighty's saying: A multitude from the former generations and a multitude from the latter generations. 19- The lifting of the recitation of (The old man and the old woman, if they commit adultery...) the verse. 20- His saying on the day of Uḥud when Abū Sufyān said: Is so-and-so among the people?: (Shall we not answer him?) And the Prophet ﷺ concurred with him ﷺ. I say: Aḥmad transmitted its story in his Musnad. He said: And to this is added what ʿUthmān b. Saʿīd al-Dārimī transmitted in his book "Al-Radd ʿalā al-Jahmiyyah" from the path of Ibn Shihāb from Sālim b. ʿAbd Allāh: that Kaʿb al-Aḥbār said: (Woe to the king of the earth from the King of heaven. So ʿUmar said: Except one who takes himself to account. Kaʿb said: By the One in Whose hand is my soul; indeed in the Torah it follows it. So ʿUmar fell prostrate). Then I saw in "Al-Kāmil" of Ibn ʿAdī from the path of ʿAbd Allāh b. Nāfiʿ - and he is weak - from his father, from Ibn ʿUmar: that Bilāl used to say - when he called the adhān -: I bear witness that there is no god but God, come to prayer. So ʿUmar said to him: Say after it: I bear witness that Muḥammad is the Messenger of God. So the Messenger of God ﷺ said: «Say as ʿUmar said».

166. Tarikh (al-Tabari) 1963No grade recorded

     كَرَامَاتِ عُمَرَ   [يَا سَارِيَةَ الْجَبَلَ] وَأَخْرَجَ ابْنُ مَرْدَوَيْهِ مِنْ طَرِيقِ مَيْمُونِ بْنِ مِهْرَانَ عَنِ ابْنِ عُمَرَ قَالَ: (كَانَ عُمَرُ يَخْطُبُ يَوْمَ الْجُمْعَةِ، فَعَرَضَ فِي خُطْبَتِهِ أَنْ قَالَ: يَا سَارِيَةُ ; الْجَبَلَ، مَنِ اسْتَرْعَى الذِّئْبَ... ظَلَمَ، فَالْتَفَتَ النَّاسُ بَعْضُهُمْ إِلَى بَعْضٍ، فَقَالَ لَهُمْ عَلِيٌّ: لَيَخْرُجَنَّ مِمَّا قَالَ، فَلَمَّا فَرَغَ... سَأَلُوهُ، فَقَالَ: وَقَعَ فِي خَلَدِي أَنَّ الْمُشْرِكِينَ هَزَمُوا إِخْوَانَنَا، وَإِنَّهُمْ يَمُرُّونَ بِجَبَلٍ، فَإِنْ عَدَلُوا إِلَيْهِ.. قَاتَلُوا مِنْ وَجْهٍ وَاحِدٍ، وَإِنْ جَازُوا.. هَلَكُوا، فَخَرَجَ مِنِّي مَا تَزْعُمُونَ أَنَّكُمْ سَمِعْتُمُوهُ، قَالَ: فَجَاءَ الْبَشِيرُ بَعْدَ شَهْرٍ، فَذَكَرَ أَنَّهُمْ سَمِعُوا صَوْتَ عُمَرَ فِي ذَلِكَ الْيَوْمِ، قَالَ: فَعَدَلْنَا إِلَى الْجَبَلِ فَفَتَحَ اللَّهُ عَلَيْنَا). أَدْرِكْ أَهْلَكَ فَقَدِ احْتَرَقُوا [أَدْرِكْ أَهْلَكَ فَقَدِ احْتَرَقُوا] وعَنِ ابْنِ عُمَرَ قَالَ: (قَالَ عُمَرُ بْنُ الْخَطَّابِ لِرَجُلٍ: مَا اسْمُكَ؟ قَالَ: جَمْرَةُ، قَالَ: ابْنُ مَنْ؟ قَالَ ابْنُ شِهَابٍ، قَالَ: مِمَّنْ؟ قَالَ: مِنَ الْحُرَقَةِ، قَالَ: أَيْنَ مَسْكَنُكَ؟ قَالَ الْحَرَّةُ، قَالَ بِأَيِّهَا؟ قَالَ: بِذَاتِ لَظَى، فَقَالَ عُمَرُ: أَدْرِكْ أَهْلَكَ ; فَقَدِ احْتَرَقُوا، فَرَجَعَ الرَّجُلُ فَوَجَدَ أَهْلَهُ قَدِ احْتَرَقُوا).   رِسَالَةُ سَيِّدِنَا عُمَرَ ؓ إِلَى نِيلِ مِصْرَ [رِسَالَةُ سَيِّدِنَا عُمَرَ ؓ إِلَى نِيلِ مِصْرَ] عَنْ قَيْسِ بْنِ الْحَجَّاجِ، عَمَّنْ حَدَّثَهُ قَالَ: (لَمَّا فُتِحَتْ مِصْرُ... أُتِيَ عَمْرُو بْنُ الْعَاصِي حِينَ دَخَلَ يَوْمٌ مِنْ أَشْهُرِ الْعَجَمِ، فَقَالُوا: أَيُّهَا الْأَمِيرُ ; إِنَّ لِنِيلِنَا هَذَا سُنَّةً لَا يَجْرِي إِلَّا بِهَا، قَالَ: وَمَا ذَاكَ؟ قَالَ: إِذَا كَانَ إِحْدَى عَشْرَةَ لَيْلَةً تَخْلُو مِنْ هَذَا الشَّهْرِ.. عَمَدْنَا إِلَى جَارِيَةٍ بِكْرٍ بَيْنَ أَبَوَيْهَا، فَأَرْضَيْنَا أَبَوَيْهَا، وَجَعَلْنَا عَلَيْهَا مِنَ الثِّيَابِ وَالْحُلِيِّ أَفْضَلَ مَا يَكُونُ، ثُمَّ أَلْقَيْنَاهَا فِي هَذَا النِّيلِ. فَقَالَ لَهُمْ عَمْرٌو: إِنَّ هَذَا لَا يَكُونُ أَبَدًا فِي الْإِسْلَامِ، وَإِنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ، فَأَقَامُوا وَالنِّيلُ لَا يَجْرِي قَلِيلًا وَلَا كَثِيرًا حَتَّى هَمُّوا بِالْجَلَاءِ، فَلَمَّا رَأَى ذَلِكَ عَمْرٌو.. كَتَبَ إِلَى عُمَرَ بْنِ الْخَطَّابِ بِذَلِكَ. فَكَتَبَ لَهُ: أَنْ قَدْ أَصَبْتَ بِالَّذِي فَعَلْتَ، وَإِنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ، وَبَعَثَ بِطَاقَةً فِي دَاخِلِ كِتَابِهِ، وَكَتَبَ إِلَى عَمْرٍو: إِنِّي قَدْ بَعَثْتُ إِلَيْكَ بِبِطَاقَةٍ فِي دَاخِلِ كِتَابِي فَأَلْقِهَا فِي النِّيلِ، فَلَمَّا قَدِمَ كِتَابُ عُمَرَ إِلَى عَمْرِو بْنِ الْعَاصِي.. أَخَذَ الْبِطَاقَةَ، فَفَتَحَهَا ; فَإِذَا فِيهَا: مِنْ عَبْدِ اللَّهِ عُمَرَ أَمِيرِ الْمُؤْمِنِينَ إِلَى نِيلِ أَهْلِ مِصْرَ،  أَمَّا بَعْدُ: فَإِنْ كُنْتَ تَجْرِي مِنْ قِبَلِكَ.. فَلَا تَجْرِ، وَإِنْ كَانَ اللَّهُ يُجْرِيكَ.. فَأَسْأَلُ اللَّهَ الْوَاحِدَ الْقَهَّارَ أَنْ يُجْرِيَكَ. فَأَلْقَى الْبِطَاقَةَ فِي النِّيلِ قَبْلَ الصَّلِيبِ بِيَوْمٍ، فَأَصْبَحُوا وَقَدْ أَجْرَاهُ اللَّهُ تَعَالَى سِتَّةَ عَشَرَ ذِرَاعًا فِي لَيْلَةٍ وَاحِدَةٍ، فَقَطَعَ اللَّهُ تِلْكَ السُّنَّةَ عَنْ أَهْلِ مِصْرَ إِلَى الْيَوْمِ). كَشْفُ عمر الْكَذِبَ، وَدُعَاؤُهُ عَلَى أَهْلِ الْعِرَاقِ [كَشْفُهُ الْكَذِبَ، وَدُعَاؤُهُ عَلَى أَهْلِ الْعِرَاقِ] وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: (إِنْ كَانَ الرَّجُلُ لَيُحَدِّثُ عُمَرَ الْحَدِيثَ فَيَكْذِبُهُ الْكِذْبَةَ فَيَقُولُ: احْبِسْ هَذِهِ،  ثُمَّ يُحَدِّثُهُ الْحَدِيثَ فَيَقُولُ: احْبِسْ هَذِهِ، فَيَقُولُ لَهُ: كُلُّ مَا حَدَّثْتُكَ حَقٌّ إِلَّا مَا أَمَرْتَنِي أَنْ أَحْبِسَهُ). وَأَخْرَجَ الْبَيْهَقِيُّ فِي «الدَّلَائِلِ» عَنْ أَبِي عَذَبَةَ الْحِمْصِيِّ قَالَ: أَخْبَرَ عُمَرُ: (أَنَّ أَهْلَ الْعِرَاقِ قَدْ حَصَبُوا أَمِيرَهُمْ، فَخَرَجَ غَضْبَانَ، فَصَلَّى فَسَهَا فِي صَلَاتِهِ، فَلَمَّا سَلَّمَ قَالَ: اللَّهُمَّ ; إِنَّهُمْ قَدْ لَبَّسُوا عَلَيَّ فَالْبِسْ عَلَيْهِمْ،  وَعَجِّلْ عَلَيْهِمْ بِالْغُلَامِ الثَّقَفِيِّ يَحْكُمُ فِيهِمْ بِحُكْمِ الْجَاهِلِيَّةِ: لَا يَقْبَلُ مِنْ مُحْسِنِهِمْ، وَلَا يَتَجَاوَزُ عَنْ مُسِيئِهِمْ). قُلْتُ: أَشَارَ بِهِ إِلَى الْحَجَّاجِ، قَالَ ابْنُ لَهِيعَةَ: (وَمَا وُلِدَ الْحَجَّاجُ يَوْمَئِذٍ).

     ✧ KARĀMĀT OF ʿUMAR [YĀ SĀRIYAH, THE MOUNTAIN] Ibn Mardawayh transmitted by way of Maymūn b. Mihrān, from Ibn ʿUmar, who said: ʿUmar was delivering the Friday sermon, and in the course of his sermon he said: “O Sāriyah, the mountain! Whoever puts the wolf in charge… has wronged.” The people looked at one another, and ʿAlī said to them: “What he said will surely come to pass.” When he finished, they asked him, and he said: “It occurred to me that the polytheists had put our brothers to flight, and that they would pass by a mountain. If they turned toward it, they would fight from one direction; but if they passed beyond it, they would perish. So what you claim to have heard escaped from me.” He said: The bringer of good tidings came after a month and mentioned that they had heard ʿUmar’s voice on that day. He said: “So we turned toward the mountain, and Allah granted us victory.” SAVE YOUR FAMILY, FOR THEY HAVE BURNED [SAVE YOUR FAMILY, FOR THEY HAVE BURNED] From Ibn ʿUmar, who said: ʿUmar b. al-Khaṭṭāb said to a man: “What is your name?” He said: “Jamrah.” He said: “Son of whom?” He said: “Son of Shihāb.” He said: “From which tribe?” He said: “From al-Ḥuraqah.” He said: “Where is your dwelling?” He said: “Al-Ḥarrah.” He said: “In which part of it?” He said: “In Dhāt Laẓā.” So ʿUmar said: “Save your family, for they have burned.” The man returned and found that his family had burned. THE LETTER OF OUR MASTER ʿUMAR ؓ TO THE NILE OF EGYPT [THE LETTER OF OUR MASTER ʿUMAR ؓ TO THE NILE OF EGYPT] From Qays b. al-Ḥajjāj, from someone who narrated to him, who said: When Egypt was conquered, ʿAmr b. al-ʿĀṣī was approached on a day in one of the non-Arab months, and they said: “O commander, our Nile has a custom without which it does not flow.” He said: “And what is that?” They said: “When eleven nights have passed of this month, we take a virgin girl from between her parents, satisfy her parents, and place upon her the finest garments and ornaments that can be, then we cast her into this Nile.” ʿAmr said to them: “This shall never happen in Islam, for Islam demolishes what came before it.” So they remained while the Nile did not flow, neither little nor much, until they considered emigrating. When ʿAmr saw that, he wrote to ʿUmar b. al-Khaṭṭāb about it. He wrote to him: “You were correct in what you did, for Islam demolishes what came before it.” And he sent a card inside his letter, writing to ʿAmr: “I have sent you a card inside my letter; cast it into the Nile.” When ʿUmar’s letter reached ʿAmr b. al-ʿĀṣī, he took the card and opened it, and it contained: From the servant of Allah, ʿUmar, Commander of the Believers, to the Nile of the people of Egypt. Now then: If you flow of your own accord, then do not flow; but if it is Allah who makes you flow, then I ask Allah, the One, the Subduer, to make you flow. He cast the card into the Nile one day before the feast of the cross, and the next morning Allah Most High had made it flow sixteen cubits in a single night, and Allah cut off that custom from the people of Egypt to this day. ʿUMAR’S EXPOSING OF A LIE, AND HIS SUPPLICATION AGAINST THE PEOPLE OF IRAQ [HIS EXPOSING OF A LIE, AND HIS SUPPLICATION AGAINST THE PEOPLE OF IRAQ] Ibn ʿAsākir transmitted from Ṭāriq b. Shihāb, who said: A man would narrate a report to ʿUmar and insert a lie into it, and ʿUmar would say: “Hold this back.” Then he would narrate another report to him, and ʿUmar would say: “Hold this back.” Then the man would say to him: “Everything I narrated to you is true except what you ordered me to hold back.” Al-Bayhaqī transmitted in al-Dalāʾil from Abū ʿAdhabah al-Ḥimṣī, who said: ʿUmar was informed that the people of Iraq had pelted their amīr with pebbles. He went out angry and prayed, and he made an error in his prayer. When he said the salām, he said: “O Allah, they have confused matters for me, so confuse matters for them, and hasten upon them the Thaqafī youth, who will rule among them with the rule of the Age of Ignorance: he will not accept from their good-doer, nor will he overlook their evildoer.” I say: By this he meant al-Ḥajjāj. Ibn Lahīʿah said: “Al-Ḥajjāj had not been born on that day.”

167. Tarikh (al-Tabari) 1964No grade recorded

     أَوَّلِيَّاتِ عُمَرَ   قَالَ الْعَسْكَرِيُّ: (هُوَ أَوَّلُ مَنْ سُمِّيَ أَمِيرَ الْمُؤْمِنِينَ، وَأَوَّلُ مَنْ كَتَبَ التَّارِيخَ مِنَ الْهِجْرَةِ، وَأَوَّلُ مَنِ اتَّخَذَ بَيْتَ الْمَالِ، وَأَوَّلُ مَنْ عَسَّ بِاللَّيْلِ، وَأَوَّلُ مَنْ عَاقَبَ عَلَى الْهِجَاءِ، وَأَوَّلُ مَنْ ضَرَبَ فِي الْخَمْرِ ثَمَانِينَ، وَأَوَّلُ مَنْ حَرَّمَ الْمُتْعَةَ، وَأَوَّلُ مَنْ نَهَى عَنْ بَيْعِ أُمَّهَاتِ الْأَوْلَادِ، وَأَوَّلُ مَنْ جَمَعَ النَّاسَ فِي صَلَاةِ الْجَنَائِزِ عَلَى أَرْبَعِ تَكْبِيرَاتٍ، وَأَوَّلُ مَنِ اتَّخَذَ الدِّيوَانَ، وَأَوَّلُ مَنْ فَتَحَ الْفُتُوحَ وَمَسَحَ السَّوَادَ، وَأَوَّلُ مَنْ حَمَلَ الطَّعَامَ مِنْ مِصْرَ فِي بَحْرِ أَيْلَةَ إِلَى الْمَدِينَةِ، وَأَوَّلُ مَنِ احْتَبَسَ صَدَقَةً فِي الْإِسْلَامِ، وَأَوَّلُ مَنْ أَعَالَ الْفَرَائِضَ، وَأَوَّلُ مَنْ أَخَذَ زَكَاةَ الْخَيْلِ، وَأَوَّلُ مَنْ قَالَ: «أَطَالَ اللَّهُ بَقَاءَكَ»، قَالَهُ لَعَلِيٍّ، وَأَوَّلُ مَنْ قَالَ: «أَيَّدَكَ اللَّهُ» قَالَهُ لِعَلِيٍّ). هَذَا آخِرُ مَا ذَكَرَهُ الْعَسْكَرِيُّ. وَقَالَ النَّوَوِيُّ فِي «تَهْذِيبِهِ»: (هُوَ أَوَّلُ مَنِ اتَّخَذَ الدَّرَّةَ)، وَكَذَا ذَكَرَهُ ابْنُ سَعْدٍ فِي «الطَّبَقَاتِ» قَالَ: وَلَقَدْ قِيلَ بَعْدَهُ: لَدَرَّةُ عُمَرَ أَهْيَبُ مِنْ سَيْفِكُمْ. قَالَ: (وَهُوَ أَوَّلُ مَنِ اسْتَقْضَى الْقَضَاةَ فِي الْأَمْصَارِ، وَأَوَّلُ مَنْ مَصَّرَ الْأَمْصَارَ: الْكُوفَةُ، وَالْبَصْرَةُ، وَالْجَزِيرَةُ، وَالشَّامُ، وَمِصْرُ، وَالْمَوْصِلُ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ إِسْمَاعِيلَ بْنِ زِيَادٍ قَالَ: مَرَّ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَى الْمَسَاجِدِ فِي رَمَضَانَ وَفِيهَا الْقَنَادِيلُ فَقَالَ: (نَوَّرَ اللَّهُ عَلَى عُمَرَ فِي قَبْرِهِ كَمَا نَوَّرَ عَلَيْنَا مَسَاجِدِنَا). قَالَ الْوَاقِدِيُّ: وَهُوَ أَوَّلُ مَنْ جَمَعَ النَّاسَ عَلَى إِمَامٍ يُصَلِّي بِهِمُ التَّرَاوِيحَ فِي شَهْرِ رَمَضَانَ وَكَتَبَ بِهِ إِلَى الْبُلْدَانِ وَأَمَرَهُمْ بِهِ

     ✧ The firsts of ʿUmar Al-ʿAskarī said: (He was the first to be called Amīr al-Muʾminīn, the first to write the history from the Hijrah, the first to establish the bayt al-māl, the first to patrol at night, the first to punish for satire, the first to impose eighty lashes for wine, the first to forbid mutʿah, the first to prohibit the sale of ummahāt al-awlād, the first to gather the people in the funeral prayer with four takbīrs, the first to institute the dīwān, the first to undertake the conquests and survey the sawād, the first to transport food from Egypt across the sea of Aylah to Madinah, the first to endow a charitable trust in Islam, the first to assign shares in inheritance cases, the first to levy zakāh on horses, the first to say: “May Allah prolong your life,” which he said to ʿAlī, and the first to say: “May Allah support you,” which he said to ʿAlī). This is the end of what al-ʿAskarī mentioned. Al-Nawawī said in his Tahdhīb: (He was the first to use the diraḥ), and likewise Ibn Saʿd mentioned it in al-Ṭabaqāt, saying: It was said after him: ʿUmar's stick is more awe-inspiring than your sword. He said: (He was the first to appoint judges in the garrison towns, and the first to found the garrison towns: al-Kūfah, al-Baṣrah, al-Jazīrah, al-Shām, Miṣr, and al-Mawṣil). Ibn ʿAsākir transmitted from Ismāʿīl b. Ziyād, who said: ʿAlī b. Abī Ṭālib passed by the mosques in Ramaḍān, and in them were lamps, so he said: (May Allah illuminate ʿUmar in his grave as he illuminated our mosques for us). Al-Wāqidī said: He was the first to gather the people behind an imam to lead them in the tarāwīḥ prayer during the month of Ramaḍān, and he wrote about it to the regions and commanded them to do it

168. Tarikh (al-Tabari) 1965No grade recorded

     [ أَعْمَالِهِ ؓ   قَالَ ابْنُ سَعْدٍ: (اتَّخَذَ عُمَرُ دَارَ الدَّقِيقِ، فَجَعَلَ فِيهَا الدَّقِيقَ وَالسَّوِيقَ، وَالتَّمْرَ وَالزَّبِيبَ، وَمَا يَحْتَاجُ إِلَيْهِ؛ يُعِينُ بِهِ الْمُنْقَطِعَ، وَوَضَعَ فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ بِالطَّرِيقِ مَا يُصْلِحُ مَنْ يَنْقَطِعُ بِهِ، وَهَدَمَ الْمَسْجِدَ النَّبَوِيَّ وَزَادَ فِيهِ، وَوَسَّعَهُ وَفَرَشَهُ بِالْحَصْبَاءِ، وَهُوَ الَّذِي أَخْرَجَ الْيَهُودَ مِنَ الْحِجَازِ إِلَى الشَّامِ، وَأَخْرَجَ أَهْلَ نَجْرَانَ إِلَى الْكُوفَةِ، وَهُوَ الَّذِي أَخَّرَ مَقَامَ إِبْرَاهِيمَ إِلَى مَوْضِعِهِ الْيَوْمَ وَكَانَ مُلْصَقًا بِالْبَيْتِ).

     ✧ His deeds ؓ Ibn Saʿd said: (ʿUmar established the flour house, and he put in it flour and sawīq, dates and raisins, and what was needed; he used it to aid the stranded. He placed along the road between Makkah and Madinah what would set right anyone who became stranded. He demolished the Prophet’s Mosque and added to it, expanded it, and spread pebbles on it. He was the one who expelled the Jews from the Ḥijāz to Syria, and expelled the people of Najrān to al-Kūfah. He was the one who moved the Station of Ibrāhīm to its present location, for it had been attached to the House.

169. Tarikh (al-Tabari) 1966No grade recorded

     [إِنْشَاؤُهُ لِلدِّيوَانِ ؓ   وَأُخْرِجَ عَنْ جُبَيْرِ بْنِ الْحُوَيْرِثِ: (أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ اسْتَشَارَ الْمُسْلِمِينَ فِي تَدْوِينِ الدِّيوَانِ، فَقَالَ لَهُ عَلِيٌّ: تُقَسِّمُ كُلَّ سَنَةٍ مَا اجْتَمَعَ إِلَيْكَ مِنْ مَالٍ وَلَا تُمْسِكْ مِنْهُ شَيْئًا. وَقَالَ عُثْمَانُ: أَرَى مَالًا كَثِيرًا يَسَعُ النَّاسَ، وَإِنْ لَمْ يُحْصُوا حَتَّى تَعْرِفَ مَنْ أَخَذَ مِمَّنْ لَمْ يَأْخُذْ.. خَشِيتُ أَنْ يَنْتَشِرَ الْأَمْرُ. فَقَالَ لَهُ الْوَلِيدُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ قَدْ جِئْتُ الشَّامَ فَرَأَيْتُ مُلُوكَهَا قَدْ دَوَّنُوا دِيوَانًا، وَجَنَّدُوا جُنُودًا فَدَوِّنْ دِيوَانًا، وَجَنِّدْ جُنُودًا. فَأَخَذَ بِقَوْلِهِ، فَدَعَا عَقِيلَ بْنَ أَبِي طَالِبٍ، وَمَخْرَمَةَ بْنَ نَوْفَلٍ، وَجُبَيْرَ بْنَ مَطْعَمٍ، - وَكَانُوا مِنْ نُسَّابِ قُرَيْشٍ - فَقَالَ: اكْتُبُوا النَّاسَ عَلَى مَنَازِلِهِمْ، فَكَتَبُوا فَبَدَؤُوا بِبَنِي هَاشِمٍ، ثُمَّ أَتْبَعُوهُمْ أَبَا بَكْرٍ وَقَوْمَهُ، ثُمَّ عُمَرَ وَقَوْمَهُ عَلَى الْخِلَافَةِ، فَلَمَّا نَظَرَ فِيهِ عُمَرُ.. قَالَ: ابْدَؤُوا بِقَرَابَةِ النَّبِيِّ ﷺ الْأَقْرَبِ فَالْأَقْرَبِ، حَتَّى تَضَعُوا عُمَرَ حَيْثُ وَضَعَهُ اللَّهُ). وَأُخْرِجَ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ قَالَ: (دُونَ عُمَرَ الدِّيوَانُ فِي الْمُحَرَّمِ سَنَةَ عِشْرِينَ). وَأُخْرِجَ عَنِ الْحَسَنِ قَالَ: (كَتَبَ عُمَرُ إِلَى حُذَيْفَةَ: أَنْ أَعْطِ النَّاسَ أُعْطِيَتِهِمْ وَأَرْزَاقَهُمْ، فَكَتَبَ إِلَيْهِ: إِنَّا قَدْ فَعَلْنَا وَبَقِيَ شَيْءٌ كَثِيرٌ، فَكَتَبَ إِلَيْهِ عُمَرُ: إِنَّهُ فَيْئُهُمُ الَّذِي أَفَاءَ اللَّهُ عَلَيْهِمْ، لَيْسَ هُوَ لِعُمَرَ وَلَا لِآلِ عُمَرَ، اقْسِمْهُ بَيْنَهُمْ).

     ✧ [His Establishment of the Dīwān ؓ It was related from Jubayr b. al-Ḥuwayrith: (that ʿUmar b. al-Khaṭṭāb ؓ consulted the Muslims concerning the registration of the dīwān. ʿAlī said to him: You should distribute every year whatever wealth has come to you and not retain any of it. ʿUthmān said: I see abundant wealth that suffices the people, and if they are not counted until you know who has taken from whom has not taken, I fear that the matter will become disordered. Then al-Walīd b. Hishām b. al-Mughīrah said to him: O Commander of the Faithful, I have come to Syria and seen its kings register a dīwān and levy troops, so register a dīwān and levy troops. He adopted his view. He summoned ʿAqīl b. Abī Ṭālib, Makhramah b. Nawfal, and Jubayr b. Muṭʿim — they were among the genealogists of Quraysh — and said: Record the people according to their ranks. So they recorded, beginning with the Banū Hāshim, then they followed them with Abū Bakr and his people, then ʿUmar and his people, according to the caliphate. When ʿUmar looked at it, he said: Begin with the nearest relatives of the Prophet ﷺ, the nearest then the next nearest, until you place ʿUmar where God has placed him). It was related from Saʿīd b. al-Musayyib who said: (ʿUmar established the dīwān in Muḥarram of the year twenty). It was related from al-Ḥasan who said: (ʿUmar wrote to Ḥudhayfah: Give the people their grants and their stipends. He wrote back to him: We have done so and a great deal remains. ʿUmar wrote to him: It is their fayʾ that God has granted them; it is not for ʿUmar nor for the family of ʿUmar. Distribute it among them).

170. Tarikh (al-Tabari) 1967No grade recorded

     [سِيَاسَتُهُ ؓ مَعَ عُمَّالِهِ وَأُمَرَائِهِ   وَأَخْرَجَ ابْنُ سَعْدٍ عَنِ ابْنِ عُمَرَ: (أَنَّ عُمَرَ أَمَرَ عُمَّالَهُ فَكَتَبُوا أَمْوَالَهُمْ؛ مِنْهُمْ سَعْدُ بْنُ أَبِي وَقَّاصٍ، فَشَاطَرَهُمْ عُمَرُ أَمْوَالَهُمْ؛ فَأَخَذَ نِصْفًا، وَأَعْطَاهُمْ نِصْفًا). وَأُخْرِجَ عَنِ الشَّعْبِيِّ: (أَنَّ عُمَرَ كَانَ إِذَا اسْتَعْمَلَ عَامِلًا.. كَتَبَ مَالَهُ). وَأُخْرِجَ عَنْ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حَنِيفٍ قَالَ: (مَكَثَ عُمَرُ زَمَانًا لَا يَأْكُلُ مِنَ الْمَالِ شَيْئًا حَتَّى دَخَلَتْ عَلَيْهِ فِي ذَلِكَ خَصَاصَةٌ، فَأَرْسَلَ إِلَى أَصْحَابِ رَسُولِ اللهِ ﷺ فَاسْتَشَارَهُمْ فَقَالَ: قَدْ شُغِلَتْ نَفْسِي فِي هَذَا الْأَمْرِ، فَمَا يَصْلُحُ لِي مِنْهُ؟ فَقَالَ عَلِيٌّ: غَدَاءٌ وَعَشَاءٌ، فَأَخَذَ بِذَلِكَ عُمَرُ). وَأُخْرِجَ عَنِ ابْنِ عُمَرَ: (أَنَّ عُمَرَ أَنْفَقَ فِي حَجَّتِهِ سِتَّةَ عَشَرَ دِينَارًا، فَقَالَ: يَا عَبْدَ اللَّهِ؛ أَسْرَفْنَا فِي هَذَا الْمَالِ).

     ✧ His policy ؓ with his governors and commanders Ibn Saʿd related from Ibn ʿUmar: (That ʿUmar commanded his governors, and they wrote down their wealth; among them was Saʿd b. Abī Waqqāṣ. ʿUmar divided their wealth in half with them; he took half and gave them half). And it was related from al-Shaʿbī: (That ʿUmar, when he appointed a governor, would write down his wealth). And it was related from Abū Umāmah b. Sahl b. Ḥunayf who said: (ʿUmar remained for a time not eating anything from the public treasury until he fell into severe need because of that. He sent to the Companions of the Messenger of God ﷺ and consulted them, saying: My soul has been occupied with this matter, so what is permissible for me from it? ʿAlī said: A lunch and a dinner. ʿUmar adopted that). And it was related from Ibn ʿUmar: (That ʿUmar spent sixteen dinars on his pilgrimage and said: O ʿAbd Allāh, we have been extravagant with this wealth).

171. Tarikh (al-Tabari) 1968No grade recorded

     [امْرَأَةٌ تَشْكُو زَوْجَهَا   وَأَخْرَجَ عَبْدُ الرَّزَّاقِ فِي «مُصَنَّفِهِ» عَنْ قَتَادَةَ وَالشَّعْبِيِّ قَالَ: (جَاءَتْ عُمَرَ امْرَأَةٌ، فَقَالَتْ: زَوْجِي يَقُومُ اللَّيْلَ وَيَصُومُ النَّهَارَ، فَقَالَ عُمَرُ: لَقَدْ أَحْسَنْتِ الثَّنَاءَ عَلَى زَوْجِكِ، فَقَالَ كَعْبُ بْنُ سَوْرٍ: لَقَدْ شَكَتْ، فَقَالَ عُمَرُ: كَيْفَ؟ قَالَ: تَزْعُمُ أَنَّهُ لَيْسَ لَهَا مَنْ زَوْجِهَا نَصِيبٌ، قَالَ: فَإِذْ قَدْ فَهِمْتَ ذَلِكَ.. فَاقْضِ بَيْنَهُمَا، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ أَحَلَّ اللَّهُ لَهُ مِنَ النِّسَاءِ أَرْبَعًا؛ فَلَهَا مِنْ كُلِّ أَرْبَعَةِ أَيَّامٍ يَوْمٌ، وَمِنْ كُلِّ أَرْبَعِ لَيَالٍ لَيْلَةٌ). قِصَّةُ الْمَرْأَةِ الَّتِي تَأَخَّرَ عَنْهَا زَوْجُهَا [قِصَّةُ الْمَرْأَةِ الَّتِي تَأَخَّرَ عَنْهَا زَوْجُهَا]   وَأُخْرِجَ عَنِ ابْنِ جُرَيْجٍ قَالَ: (أَخْبَرَنِي مَنْ أُصَدِّقُ: أَنَّ عُمَرَ بَيْنَا هُوَ يَطُوفُ سَمِعَ امْرَأَةً تَقُولُ: تَطَاوَلَ هَذَا اللَّيْلُ وَاسْوَدَّ جَانِبُهْ وَأَرَّقَنِي أَنْ لَا حَبِيبَ أُلَاعِبُهْ     فَلَوْلَا حَذَارُ اللَّهِ لَا شَيْءَ مِثْلُهُ لَزُعْزِعَ مِنْ هَذَا السَّرِيرِ جَوَانِبُهْ فَقَالَ عُمَرُ: وَمَا لَكِ؟ قَالَتْ: أَغْرَبْتَ زَوْجِي مُنْذُ أَشْهُرٍ، وَقَدِ اشْتَقْتُ إِلَيْهِ، فَقَالَ: أَرَدْتِ سُوءًا؟ قَالَتْ: مَعَاذَ اللَّهِ! فَقَالَ: فَامْلُكِي عَلَيْكِ نَفْسَكِ، فَإِنَّمَا هُوَ الْبَرِيدُ إِلَيْهِ، فَبَعَثَ إِلَيْهِ، ثُمَّ دَخَلَ عَلَى حَفْصَةَ، فَقَالَ: إِنِّي سَائِلُكِ عَلَى أَمْرٍ قَدْ أَهَمَّنِي فَأَفْرِجِيهِ عَنِّي؛ فِي كَمْ تَشْتَاقُ الْمَرْأَةُ إِلَى زَوْجِهَا؟ فَخَفَضَتْ رَأْسَهَا وَاسْتَحْيَتْ، قَالَ: فَإِنَّ اللَّهَ لَا يَسْتَحْيِي مِنَ الْحَقِّ، فَأَشَارَتْ بِيَدِهَا ثَلَاثَةَ أَشْهُرٍ؛ وَإِلَّا.. فَأَرْبَعَةُ أَشْهُرٍ، فَكَتَبَ عُمَرُ: أَلَّا تُحْبَسَ الْجُيُوشُ فَوْقَ أَرْبَعَةِ أَشْهُرٍ). [رَجُلٌ يَشْكُو لِسَيِّدِنَا عُمَرَ ؓ مَا يَلْقَى مِنَ النِّسَاءِ]   وَأُخْرِجَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ: أَنَّهُ جَاءَ إِلَى عُمَرَ يَشْكُو إِلَيْهِ مَا يَلْقَى مِنَ النِّسَاءِ، فَقَالَ عُمَرُ: (إِنَّا لَنَجِدُ ذَلِكَ، حَتَّى إِنِّي لَأُرِيدُ الْحَاجَةَ فَتَقُولُ لِي: مَا تَذْهَبُ إِلَّا إِلَى فَتَيَاتِ بَنِي فُلَانٍ تَنْظُرُ إِلَيْهِنَّ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ: أَمَا بَلَغَكَ أَنَّ إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - شَكَا إِلَى اللَّهِ خُلُقَ سَارَّةَ، فَقِيلَ لَهُ: إِنَّهَا خُلِقَتْ مِنْ ضِلْعٍ، فَالْبَسْهَا عَلَى مَا كَانَ فِيهَا، مَا لَمْ تَرَ عَلَيْهَا خَرِبَةً فِي دِينِهَا؟! وَأُخْرِجَ عَنْ عِكْرِمَةَ بْنِ خَالِدٍ قَالَ: (دَخَلَ ابْنٌ لِعُمَرَ بْنِ الْخَطَّابِ عَلَيْهِ وَقَدْ تَرَجَّلَ وَلَبِسَ ثِيَابًا حِسَانًا، فَضَرَبَهُ عُمَرُ بِالدَّرَّةِ حَتَّى أَبْكَاهُ، فَقَالَتْ لَهُ حَفْصَةُ: لِمَ ضَرَبْتَهُ؟ قَالَ: رَأَيْتُهُ قَدْ أَعْجَبَتْهُ نَفْسُهُ، فَأَحْبَبْتُ أَنْ أُصَغِّرَهَا إِلَيْهِ). وَأُخْرِجَ عَنْ مُعْمَرٍ، عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: (لَا تُسَمُّوا الْحَكَمَ وَلَا أَبَا الْحَكَمِ؛ فَإِنَّ اللَّهَ هُوَ الْحَكَمُ، وَلَا تُسَمُّوا الطَّرِيقَ السِّكَّةَ). وَأَخْرَجَ الْبَيْهَقِيُّ فِي «شُعَبِ الْإِيمَانِ» عَنِ الضَّحَّاكِ قَالَ: قَالَ عُمَرُ: (يَا لَيْتَنِي كُنْتُ كَبْشَ أَهْلِي، سَمَّنُونِي مَا بَدَا لَهُمْ، حَتَّى إِذَا كُنْتُ كَأَسْمَنِ مَا يَكُونُ.. زَارَهُمْ بَعْضُ مَنْ يُحِبُّونَ، فَذَبَحُونِي لَهُمْ، فَجَعَلُوا بَعْضِي شِوَاءً، وَبَعْضِي قَدِيدًا، ثُمَّ أَكَلُونِي، وَلَمْ أَكُنْ بَشَرًا). انزل عن منبر أبي [انْزِلْ عَنْ مِنْبَرِ أَبِي]   وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أَبِي الْبَخْتَرِيِّ قَالَ: (كَانَ عُمَرُ بْنُ الْخَطَّابِ يَخْطُبُ عَلَى الْمِنْبَرِ، فَقَامَ إِلَيْهِ الْحُسَيْنُ بْنُ عَلِيٍّ فَقَالَ: انْزِلْ عَنْ مِنْبَرِ أَبِي، فَقَالَ عُمَرُ: مِنْبَرُ أَبِيكَ لَا مِنْبَرُ أَبِي، مَنْ أَمَرَكَ بِهَذَا؟ فَقَامَ عَلِيٌّ، فَقَالَ: مَا أَمَرَهُ بِهَذَا أَحَدٌ، أَمَا لَأُوجِعَنَّكَ يَا غُدَرُ، فَقَالَ: لَا تُوجِعِ ابْنَ أَخِي، فَقَدْ صَدَقَ، مِنْبَرُ أَبِيهِ). إِسْنَادُهُ صَحِيحٌ. وَأَخْرَجَ الْخَطِيبُ فِي «الرُّوَاةِ عَنْ مَالِكٍ» مِنْ طَرِيقِهِ عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَسَعِيدِ بْنِ الْمُسَيِّبِ: (أَنَّ عُمَرَ بْنَ الْخَطَّابِ وَعُثْمَانَ بْنَ عَفَّانَ كَانَا يَتَنَازَعَانِ فِي الْمَسْأَلَةِ بَيْنَهُمَا حَتَّى يَقُولَ النَّاظِرُ إِلَيْهِمَا: لَا يَجْتَمِعَانِ أَبَدًا، فَمَا يَفْتَرِقَانِ إِلَّا عَلَى أَحْسَنِهِ وَأَجْمَلِهِ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنِ الْحَسَنِ قَالَ: أَوَّلُ خُطْبَةٍ خَطَبَهَا عُمَرُ: حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: (أَمَّا بَعْدُ: فَقَدِ ابْتُلِيتُ بِكُمْ وَابْتُلِيتُمْ بِي، وَخُلِّفْتُ فِيكُمْ بَعْدَ صَاحِبِي، فَمَنْ كَانَ بِحَضْرَتِنَا.. بَاشَرْنَاهُ بِأَنْفُسِنَا، وَمَنْ غَابَ عَنَّا.. وَلَّيْنَاهُ أَهْلَ الْقُوَّةِ وَالْأَمَانَةِ، فَمَنْ يُحْسِنْ نَزِدْهُ حُسْنًا، وَمَنْ يُسِئْ.. نُعَاقِبْهُ، وَيَغْفِرُ اللَّهُ لَنَا وَلَكُمْ).

     ✧ A woman complaining about her husband ʿAbd al-Razzāq reported in his Muṣannaf from Qatādah and al-Shaʿbī, who said: (A woman came to ʿUmar and said: My husband stands in prayer at night and fasts during the day. ʿUmar said: You have praised your husband well. Kaʿb b. Sūr said: She has actually complained. ʿUmar said: How so? He said: She claims that she has no share of her husband. He said: Since you have understood that, then judge between them. He said: O Commander of the Faithful, God has permitted him four wives, so she is entitled to one day out of every four days and one night out of every four nights.) The story of the woman whose husband was delayed from her [The story of the woman whose husband was delayed from her] And it was reported from Ibn Jurayj, who said: (Someone I trust informed me that while ʿUmar was circumambulating, he heard a woman saying: This night has grown long and its sides have darkened, and it has made me sleepless because I have no beloved to play with. Were it not for fear of God, than whom there is nothing like Him, the sides of this bed would be shaken. ʿUmar said: What is the matter with you? She said: My husband has been away for months, and I long for him. He said: Do you intend evil? She said: God forbid! He said: Then control yourself, for the messenger will reach him. So he sent for him. Then he entered upon Ḥafṣah and said: I am asking you about a matter that concerns me, so relieve me of it; how long does a woman yearn for her husband? She lowered her head out of modesty. He said: God is not ashamed of the truth. She gestured with her hand three months, or else four months. So ʿUmar wrote that armies should not be detained for more than four months.) [A man complaining to our master ʿUmar ؓ about what he suffers from women] And it was reported from Jābir b. ʿAbd Allāh that he came to ʿUmar complaining to him about what he suffered from women. ʿUmar said: (We indeed experience that, to the point that I intend to go out for some need and she says to me: You are only going to look at the young women of the Banū so-and-so. ʿAbd Allāh b. Masʿūd said to him: Has it not reached you that Abraham ﷺ complained to God about Sarah's character, and it was said to him: She was created from a rib, so clothe her with what is in her as long as you do not see in her a breach in her religion?!) And it was reported from ʿIkrimah b. Khālid, who said: (A son of ʿUmar b. al-Khaṭṭāb entered upon him having combed his hair and put on fine clothes, and ʿUmar struck him with the whip until he made him cry. Ḥafṣah said to him: Why did you strike him? He said: I saw that he was pleased with himself, so I wished to make his self seem smaller to him.) And it was reported from Maʿmar, from Layth b. Abī Sulaym, that ʿUmar b. al-Khaṭṭāb said: (Do not name anyone al-Ḥakam or Abū al-Ḥakam, for God is the Judge, and do not call the road a sikka.) Al-Bayhaqī reported in Shuʿab al-Īmān from al-Ḍaḥḥāk, who said: ʿUmar said: (Would that I were a ram of my family; they fattened me as they wished, until when I was as fat as I could be, some of those they love visited them, and they slaughtered me for them, and made part of me roasted and part of me dried meat, then they ate me, and I was not a human being.) Come down from my father's pulpit [Come down from my father's pulpit] Ibn ʿAsākir reported from Abū al-Bakhtarī, who said: (ʿUmar b. al-Khaṭṭāb was delivering a sermon on the pulpit, and al-Ḥusayn b. ʿAlī stood up to him and said: Come down from my father's pulpit. ʿUmar said: It is your father's pulpit, not my father's. Who commanded you to do this? ʿAlī stood up and said: No one commanded him to do this. Indeed, I will cause you pain, O traitor. He said: Do not cause pain to my nephew, for he has spoken the truth; it is his father's pulpit.) Its chain is authentic. Al-Khaṭīb reported in al-Ruwāt ʿan Mālik, through his route from Ibn Shihāb, from Abū Salamah b. ʿAbd al-Raḥmān and Saʿīd b. al-Musayyib: (ʿUmar b. al-Khaṭṭāb and ʿUthmān b. ʿAffān used to dispute a question between them until an onlooker would say: They will never agree, yet they would not part except upon the best and most excellent.) Ibn Saʿd reported from al-Ḥasan, who said: The first sermon ʿUmar delivered was: He praised God and extolled Him, then said: (To proceed: I have been tested with you and you have been tested with me, and I have been left in charge of you after my companion. Whoever is present with us, we deal with him personally; and whoever is absent from us, we appoint over him people of strength and trustworthiness. Whoever does good, we increase him in good; and whoever does evil, we punish him, and may God forgive us and you.)

172. Tarikh (al-Tabari) 1969No grade recorded

     بَعْضِ سِيرَتِهِ ووَرَعِهِ وَزُهْدِهِ وَخَوْفِهِ - قَالَ عُمَرُ: إِنَّمَا مَثَلُ الْعَرَبِ مَثَلُ جَمَلٍ أَنِفٍ اتَّبَعَ قَائِدَهُ، فَلْيَنْظُرْ قَائِدُهُ حَيْثُ يَقُودُهُ، فَأَمَّا أَنَا فَوَرَبِّ الْكَعْبَةِ لَأَحْمِلَنَّهُمْ عَلَى الطَّرِيقِ ! قَالَ نَافِعٌ الْعَيْشِيُّ: دَخَلْتُ حَيْرَ الصَّدَقَةِ مَعَ عُمَرَ بْنِ الْخَطَّابِ وَعَلِيِّ بْنِ أَبِي طَالِبٍ، قَالَ: فَجَلَسَ عُثْمَانُ فِي الظِّلِّ يَكْتُبُ، وَقَامَ عَلِيٌّ عَلَى رَأْسِهِ يُمْلِي عَلَيْهِ مَا يَقُولُ عُمَرُ، وَعُمَرُ قَائِمٌ فِي الشَّمْسِ فِي يَوْمٍ شَدِيدِ الْحَرِّ عَلَيْهِ بُرْدَانِ أَسْوَدَانِ اتَّزَرَ بِأَحَدِهِمَا وَلَفَّ الْآخَرَ عَلَى رَأْسِهِ، يَعُدُّ إِبِلَ الصَّدَقَةِ، يَكْتُبُ أَلْوَانَهَا وَأَسْنَانَهَا. فَقَالَ عَلِيٌّ لِعُثْمَانَ: فِي كِتَابِ اللَّهِ ( يَاأَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ ). ثُمَّ أَشَارَ عَلِيٌّ بِيَدِهِ إِلَى عُمَرَ وَقَالَ: هَذَا الْقَوِيُّ الْأَمِينُ. وَقَالَ عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ: رَأَيْتُ عُمَرَ أَخَذَ بِتِبْنَةٍ مِنَ الْأَرْضِ فَقَالَ: يَا لَيْتَنِي هَذِهِ التِّبْنَةُ، يَا لَيْتَنِي لَمْ أَكُ شَيْئًا، يَا لَيْتَ أُمِّي لَمْ تَلِدْنِي، يَا لَيْتَنِي كُنْتُ نَسْيًا مَنْسِيًّا. وَقَالَ الْحَسَنُ: قَالَ عُمَرُ: لَئِنْ عِشْتُ إِنْ شَاءَ اللَّهُ لَأَسِيرَنَّ فِي الرَّعِيَّةِ حَوْلًا، فَإِنِّي أَعْلَمُ أَنَّ لِلنَّاسِ حَوَائِجَ تُقْطَعُ دُونِي، أَمَّا عُمَّالُهُمْ فَلَا يَرْفَعُونَهَا إِلَيَّ، وَأَمَّا هُمْ فَلَا يَصِلُونَ إِلَيَّ، فَأَسِيرُ إِلَى الشَّامِ فَأُقِيمُ شَهْرَيْنِ، وَبِالْجَزِيرَةِ شَهْرَيْنِ، وَبِمِصْرَ شَهْرَيْنِ، وَبِالْبَحْرَيْنِ شَهْرَيْنِ، وَبِالْكُوفَةِ شَهْرَيْنِ، وَبِالْبَصْرَةِ شَهْرَيْنِ، وَاللَّهِ لَنِعْمَ الْحَوْلُ هَذَا ! وَقِيلَ لِعُمَرَ: إِنَّ هَاهُنَا رَجُلًا مِنَ الْأَنْبَارِ لَهُ بَصَرٌ بِالدِّيوَانِ لَوِ اتَّخَذْتَهُ كَاتِبًا. فَقَالَ: لَقَدِ اتَّخَذْتُ إِذَنْ بِطَانَةً مِنْ دُونِ الْمُؤْمِنِينَ. قِيلَ: خَطَبَ عُمَرُ النَّاسَ فَقَالَ: وَالَّذِي بَعَثَ مُحَمَّدًا ﷺ بِالْحَقِّ لَوْ أَنَّ جَمَلًا هَلَكَ ضَيَاعًا بِشَطِّ الْفُرَاتِ لَخَشِيتُ أَنْ يَسْأَلَنِي اللَّهُ عَنْهُ. وَقَالَ أَبُو فِرَاسٍ: خَطَبَ عُمَرُ النَّاسَ فَقَالَ: أَيُّهَا النَّاسُ، إِنِّي مَا أُرْسِلُ إِلَيْكُمْ عُمَّالًا لِيَضْرِبُوا أَبْشَارَكُمْ وَلَا لِيَأْخُذُوا أَمْوَالَكُمْ، وَإِنَّمَا أُرْسِلُهُمْ إِلَيْكُمْ لِيُعَلِّمُوكُمْ دِينَكُمْ وَسُنَّتَكُمْ، فَمَنْ فُعِلَ بِهِ شَيْءٌ سِوَى ذَلِكَ فَلْيَرْفَعْهُ إِلَيَّ، فَوَالَّذِي نَفْسُ عُمَرَ بِيَدِهِ لَأُقِصَّنَّهُ مِنْهُ. فَوَثَبَ عَمْرُو بْنُ الْعَاصِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَرَأَيْتَكَ إِنْ كَانَ رَجُلٌ مِنْ [ أُمَرَاءِ ] الْمُسْلِمِينَ عَلَى رَعِيَّةٍ، فَأَدَّبَ بَعْضَ رَعِيَّتِهِ إِنَّكَ لَتُقِصُّهُ مِنْهُ ؟ قَالَ: إِي وَالَّذِي نَفْسُ عُمَرَ بِيَدِهِ إِذَنْ لَأُقِصَّنَّهُ مِنْهُ، وَكَيْفَ لَا أُقِصُّهُ مِنْهُ وَقَدْ رَأَيْتُ النَّبِيَّ ﷺ يُقِصُّ مِنْ نَفْسِهِ ! أَلَا لَا تَضْرِبُوا الْمُسْلِمِينَ فَتُذِلُّوهُمْ، وَلَا تَحْمَدُوهُمْ فَتَفْتِنُوهُمْ، وَلَا تَمْنَعُوهُمْ حُقُوقَهُمْ فَتُكَفِّرُوهُمْ، وَلَا تُنْزِلُوهُمُ الْغِيَاضَ فَتُضَيِّعُوهُمْ. قَالَ بَكْرُ بْنُ عَبْدِ اللَّهِ: جَاءَ عُمَرُ بْنُ الْخَطَّابِ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَهُوَ يُصَلِّي فِي بَيْتِهِ لَيْلًا، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: مَا جَاءَ بِكَ فِي هَذِهِ السَّاعَةِ ؟ قَالَ: رُفْقَةٌ نَزَلَتْ فِي نَاحِيَةِ السُّوقِ خَشِيتُ عَلَيْهِمْ سُرَّاقَ الْمَدِينَةِ، فَانْطَلِقْ فَلْنَحْرُسْهُمْ. فَأَتَيَا السُّوقَ فَقَعَدَا عَلَى نَشَزٍ مِنَ الْأَرْضِ يَتَحَدَّثَانِ، فَرُفِعَ لَهُمَا مِصْبَاحٌ فَقَالَ عُمَرُ: أَلَمْ أَنْهَ عَنِ الْمَصَابِيحِ بَعْدَ النَّوْمِ ؟ فَانْطَلَقَا فَإِذَا قَوْمٌ عَلَى شَرَابٍ لَهُمْ. قَالَ: انْطَلِقْ فَقَدْ عَرَفْتُهُ. فَلَمَّا أَصْبَحَ أَرْسَلَ إِلَيْهِ قَالَ: يَا فُلَانُ كُنْتَ وَأَصْحَابُكَ الْبَارِحَةَ عَلَى شَرَابٍ ! قَالَ: وَمَا أَعْلَمَكَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: شَيْءٌ شَهِدْتُهُ. قَالَ: أَوَلَمْ يَنْهَكَ اللَّهُ عَنِ التَّجَسُّسِ ؟ فَتَجَاوَزَ عَنْهُ. وَإِنَّمَا نَهَى عُمَرُ عَنِ الْمَصَابِيحِ لِأَنَّ الْفَأْرَةَ تَأْخُذُ الْفَتِيلَةَ فَتَرْمِي بِهَا فِي سَقْفِ الْبَيْتِ فَتُحْرِقُهُ، وَكَانَتِ السُّقُوفُ مِنْ جَرِيدٍ، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ نَهَى عَنْ ذَلِكَ قَبْلَهُ. قصة عمر والأطفال الجياع وَقَالَ أَسْلَمُ: وَخَرَجَ عُمَرُ إِلَى حَرَّةِ وَاقِمٍ وَأَنَا مَعَهُ، حَتَّى إِذَا كُنَّا بِصِرَارٍ إِذَا نَارٌ تَسَعَّرُ. فَقَالَ: انْطَلِقْ بِنَا إِلَيْهِمْ. فَهَرْوَلْنَا حَتَّى دَنَوْنَا مِنْهُمْ، فَإِذَا بِامْرَأَةٍ مَعَهَا صِبْيَانٌ لَهَا وَقِدْرٌ مَنْصُوبَةٌ عَلَى نَارٍ وَصِبْيَانُهَا يَتَضَاغَوْنَ. فَقَالَ عُمَرُ: السَّلَامُ عَلَيْكُمْ يَا أَصْحَابَ الضَّوْءِ. وَكَرِهَ أَنْ يَقُولَ: يَا أَصْحَابَ النَّارِ. قَالَتْ: وَعَلَيْكَ السَّلَامُ. قَالَ: أَدْنُوا ؟ قَالَتْ: ادْنُ بِخَيْرٍ أَوْ دَعْ. فَدَنَا فَقَالَ: مَا بَالُكُمْ ؟ قَالَتْ: قَصَّرَ بِنَا اللَّيْلُ وَالْبَرْدُ. قَالَ: فَمَا بَالُ هَؤُلَاءِ الصِّبْيَةِ يَتَضَاغَوْنَ ؟ قَالَتْ: [ مِنْ ] الْجُوعِ. قَالَ: وَأَيُّ شَيْءٍ فِي هَذِهِ الْقِدْرِ ؟ قَالَتْ: مَا لِي مَا أُسْكِتُهُمْ حَتَّى يَنَامُوا، فَأَنَا أُعَلِّلُهُمْ وَأُوهِمُهُمْ أَنِّي أُصْلِحُ لَهُمْ شَيْئًا حَتَّى يَنَامُوا، اللَّهُ بَيْنَنَا وَبَيْنَ عُمَرَ ! قَالَ: أَيْ رَحِمَكِ اللَّهُ، مَا يُدْرِي بِكُمْ عُمَرَ ؟ قَالَتْ: يَتَوَلَّى أَمْرَنَا وَيَغْفُلُ عَنَّا. فَأَقْبَلَ عَلَيَّ وَقَالَ: انْطَلِقْ بِنَا. فَخَرَجْنَا نُهَرْوِلُ حَتَّى أَتَيْنَا دَارَ الدَّقِيقِ، فَأَخْرَجَ عِدْلًا فِيهِ كُبَّةُ شَحْمٍ فَقَالَ: احْمِلْهُ عَلَى ظَهْرِي. قَالَ أَسْلَمُ: فَقُلْتُ: أَنَا أَحْمِلُهُ عَنْكَ، مَرَّتَيْنِ أَوْ ثَلَاثًا. فَقَالَ آخِرَ ذَلِكَ: أَنْتَ تَحْمِلُ عَنِّي وِزْرِي يَوْمَ الْقِيَامَةِ لَا أُمَّ لَكَ ! فَحَمَلْتُهُ عَلَيْهِ، فَانْطَلَقَ وَانْطَلَقْتُ مَعَهُ نُهَرْوِلُ حَتَّى انْتَهَيْنَا إِلَيْهَا، فَأَلْقَى ذَلِكَ عِنْدَهَا وَأَخْرَجَ مِنَ الدَّقِيقِ شَيْئًا فَجَعَلَ يَقُولُ لَهَا: ذُرِّي عَلَيَّ وَأَنَا أُحَرِّكُ لَكِ، وَجَعَلَ يَنْفُخُ تَحْتَ الْقِدْرِ، وَكَانَ ذَا لِحْيَةٍ عَظِيمَةٍ، فَجَعَلْتُ أَنْظُرُ إِلَى الدُّخَانِ مِنْ خَلَلِ لِحْيَتِهِ حَتَّى أَنْضَجَ ثُمَّ أَنْزَلَ الْقِدْرَ، فَأَتَتْهُ بِصَحْفَةٍ فَأَفْرَغَهَا فِيهَا ثُمَّ قَالَ: أَطْعِمِيهِمْ وَأَنَا أُسَطِّحُ لَكِ، فَلَمْ يَزَلْ حَتَّى شَبِعُوا، ثُمَّ خَلَّى عِنْدَهَا فَضْلَ ذَلِكَ، وَقَامَ وَقُمْتُ مَعَهُ، فَجَعَلَتْ تَقُولُ: جَزَاكَ اللَّهُ خَيْرًا، أَنْتَ أَوْلَى بِهَذَا الْأَمْرِ مِنْ أَمِيرِ الْمُؤْمِنِينَ ! فَيَقُولُ: قُولِي خَيْرًا، فَإِنَّكِ إِذَا جِئْتِ أَمِيرَ الْمُؤْمِنِينَ وَجَدْتِنِي هُنَاكَ - إِنْ شَاءَ اللَّهُ - ! ثُمَّ تَنَحَّى نَاحِيَةً، ثُمَّ اسْتَقْبَلَهَا وَرَبَضَ لَا يُكَلِّمُنِي حَتَّى رَأَى الصِّبْيَةَ يَضْحَكُونَ وَيَصْطَرِعُونَ، ثُمَّ نَامُوا وَهَدَأُوا، فَقَامَ وَهُوَ يَحْمَدُ اللَّهَ، فَقَالَ: يَا أَسْلَمُ، الْجُوعُ أَسْهَرَهُمْ وَأَبْكَاهُمْ، فَأَحْبَبْتُ أَنْ لَا أَنْصَرِفَ حَتَّى أَرَى مَا رَأَيْتُ مِنْهُمْ. قَالَ سَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ: كَانَ عُمَرُ إِذَا نَهَى النَّاسَ عَنْ شَيْءٍ جَمَعَ أَهْلَهُ فَقَالَ: إِنِّي نَهَيْتُ النَّاسَ عَنْ كَذَا وَكَذَا، وَإِنَّ النَّاسَ يَنْظُرُونَ إِلَيْكُمْ نَظَرَ الطَّيْرِ إِلَى اللَّحْمِ، وَأُقْسِمُ بِاللَّهِ لَا أَجِدُ أَحَدًا [ مِنْكُمْ ] فَعَلَهُ إِلَّا أَضْعَفْتُ عَلَيْهِ الْعُقُوبَةَ. قَالَ سَلَّامُ بْنُ مِسْكِينٍ: وَكَانَ عُمَرُ إِذَا احْتَاجَ أَتَى صَاحِبَ بَيْتِ الْمَالِ فَاسْتَقْرَضَهُ، فَرُبَّمَا أَعْسَرَ فَيَأْتِيهِ صَاحِبُ بَيْتِ الْمَالِ يَتَقَاضَاهُ، فَيَلْزَمُهُ فَيَحْتَالُ لَهُ عُمَرُ، وَرُبَّمَا خَرَجَ عَطَاؤُهُ فَقَضَاهُ. الفرق بين الخليفة والملك [الْفَرْقُ بَيْنَ الْخَلِيفَةِ وَالْمَلِكِ] وَأُخْرِجَ عَنْ سُفْيَانَ بْنِ أَبِي الْعَوْجَاءِ قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ: (وَاللَّهِ؛ مَا أَدْرِي أَخَلِيفَةٌ أَنَا أَمْ مَلِكٌ؛ فَإِنْ كُنْتُ مَلِكًا.. فَهَذَا أَمْرٌ عَظِيمٌ). فَقَالَ قَائِلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ بَيْنَهُمَا فَرْقًا، قَالَ: (مَا هُوَ؟)، قَالَ: الْخَلِيفَةُ لَا يَأْخُذُ إِلَّا حَقًّا، وَلَا يَضَعُهُ إِلَّا فِي حَقٍّ، وَأَنْتَ بِحَمْدِ اللَّهِ كَذَلِكَ، وَالْمَلِكُ يَعْسِفُ النَّاسَ؛ فَيَأْخُذُ مِنْ هَذَا وَيُعْطِي هَذَا. فَسَكَتَ عُمَرُ. وَأُخْرِجَ عَنِ ابْنِ مَسْعُودٍ ؓ قَالَ: (رَكِبَ عُمَرُ فَرَسًا، فَانْكَشَفَ ثَوْبُهُ عَنْ فَخْذِهِ، فَرَأَى أَهْلُ نَجْرَانَ بِفَخْذِهِ شَامَةً سَوْدَاءَ، فَقَالُوا: هَذَا الَّذِي نَجِدُ فِي كِتَابِنَا أَنَّهُ يُخْرِجُنَا مِنْ أَرْضِنَا). وَأُخْرِجَ عَنْ سَعْدٍ الْجَارِي: أَنَّ كَعْبَ الْأَحْبَارِ قَالَ لِعُمَرَ: (إِنَّا لَنَجِدُكَ فِي كِتَابِ اللَّهِ عَلَى بَابٍ مِنْ أَبْوَابِ جَهَنَّمَ تَمْنَعُ النَّاسَ أَنْ يَقَعُوا فِيهَا، فَإِذَا مُتَّ.. لَمْ يَزَالُوا يُقْتَحَمُونَ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ). وَأُخْرِجَ عَنْ أَبِي مَعْشَرٍ قَالَ: حَدَّثَنَا أَشْيَاخُنَا: أَنَّ عُمَرَ قَالَ: (إِنَّ هَذَا الْأَمْرَ لَا يَصْلُحُ إِلَّا بِالشِّدَّةِ الَّتِي لَا جَبْرِيَّةَ فِيهَا، وَبِاللِّينِ الَّذِي لَا وَهَنَ فِيهِ). وَأَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفِ» عَنْ حَكِيمِ بْنِ عُمَيْرٍ قَالَ: كَتَبَ عُمَرُ بْنُ الْخَطَّابِ: (أَلَا لَا يَجْلِدَنَّ أَمِيرُ جَيْشٍ وَلَا سَرِيَّةٍ أَحَدًا الْحَدَّ حَتَّى يَطَّلِعَ الدَّرْبَ؛ لِئَلَّا تَحْمِلَهُ حَمِيَّةُ الشَّيْطَانِ أَنْ يَلْحَقَ بِالْكُفَّارِ). وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ فِي «تَفْسِيرِهِ» عَنِ الشَّعْبِيِّ قَالَ: (كَتَبَ قَيْصَرُ إِلَى عُمَرَ بْنِ الْخَطَّابِ: إِنَّ رُسُلِي أَتَتْنِي مِنْ قِبَلِكَ، فَزَعَمَتْ أَنَّ قِبَلَكُمْ شَجَرَةً لَيْسَتْ بِخَلِيقَةٍ بِشَيْءٍ مِنَ الْخَيْرِ، تُخْرِجُ مِثْلَ آذَانِ الْحَمِيرِ، ثُمَّ تَشَقَّقُ مِثْلِ اللُّؤْلُؤِ، ثُمَّ تَخْضَرُّ فَتَكُونُ مِثْلَ الزُّمُرُّدِ الْأَخْضَرِ، ثُمَّ تَحْمَرُّ فَتَكُونُ كَالْيَاقُوتِ الْأَحْمَرِ، ثُمَّ تَيْنَعُ فَتَنْضَجُ فَتَكُونُ كَأَطْيَبِ فَالَوْذَجٍ أُكِلَ، ثُمَّ تَيْبَسُ فَتَكُونُ عِصْمَةً لِلْمُقِيمِ، وَزَادًا لِلْمُسَافِرِ، فَإِنْ تَكُنْ رُسُلِي صَدَقَتْنِي.. فَلَا أَدْرِي هَذِهِ الشَّجَرَةُ إِلَّا مِنْ شَجَرِ الْجَنَّةِ. فَكَتَبَ إِلَيْهِ عُمَرُ: مِنْ عَبْدِ اللَّهِ عُمَرَ أَمِيرِ الْمُؤْمِنِينَ إِلَى قَيْصَرَ مِلْكِ الرُّومِ: إِنَّ رُسُلَكَ قَدْ صَدَقُوكَ، هَذِهِ الشَّجَرَةُ عِنْدَنَا هِيَ الشَّجَرَةُ الَّتِي أَنْبَتَهَا اللَّهُ عَلَى مَرْيَمَ حِينَ نَفَسَتْ بِعِيسَى ابْنِهَا، فَاتَّقِ اللَّهَ وَلَا تَتَّخِذْ عِيسَى إِلَهًا مِنْ دُونِ اللَّهِ، فَـ { إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ } الْآيَةَ.. وَقَالَ أَبُو هُرَيْرَةُ: يَرْحَمُ اللَّهُ ابْنَ حَنْتَمَةَ ! لَقَدْ رَأَيْتُهُ عَامَ الرَّمَادَةِ وَإِنَّهُ لَيَحْمِلُ عَلَى ظَهْرِهِ جِرَابَيْنِ وَعُكَّةَ زَيْتٍ فِي يَدِهِ، وَإِنَّهُ لَيَعْتَقِبُ هُوَ وَأَسْلَمُ، فَلَمَّا رَآنِي قَالَ: مِنْ أَيْنَ يَا أَبَا هُرَيْرَةَ ؟ قُلْتُ: قَرِيبًا، فَأَخَذْتُ أَعْقُبُهُ فَحَمَلْنَاهُ حَتَّى انْتَهَيْنَا إِلَى صِرَارٍ، فَإِذَا نَحْوٌ مِنْ عِشْرِينَ بَيْتًا مِنْ مُحَارِبٍ، فَقَالَ لَهُمْ: مَا أَقْدَمَكُمْ ؟ قَالُوا: الْجَهْدُ، وَأَخْرَجُوا لَنَا جِلْدَ الْمَيْتَةِ مَشْوِيًّا كَانُوا يَأْكُلُونَهُ، وَرِمَّةَ الْعِظَامِ مَسْحُوقَةً كَانُوا يَسْتَفُّونَهَا، فَرَأَيْتُ عُمَرَ طَرَحَ رِدَاءَهُ ثُمَّ اتَّزَرَ، فَمَا زَالَ يَطْبُخُ حَتَّى أَشْبَعَهُمْ، ثُمَّ أَرْسَلَ أَسْلَمَ إِلَى الْمَدِينَةِ فَجَاءَنَا بِأَبْعِرَةٍ، فَحَمَلَهُمْ عَلَيْهَا حَتَّى أَنْزَلَهُمُ الْجَبَّانَةَ، ثُمَّ كَسَاهُمْ، وَكَانَ يَخْتَلِفُ إِلَيْهِمْ وَإِلَى غَيْرِهِمْ حَتَّى رَفَعَ اللَّهُ ذَلِكَ. قَالَ أَبُو خَيْثَمَةَ: رَأَتِ الشِّفَاءُ بِنْتُ عَبْدِ اللَّهِ فِتْيَانًا يَقْصِدُونَ فِي الْمَشْيِ وَيَتَكَلَّمُونَ رُوَيْدًا فَقَالَتْ: مَا هَذَا ؟ قَالُوا: نُسَّاكٌ، فَقَالَتْ: كَانَ وَاللَّهِ عُمَرُ إِذَا تَكَلَّمَ أَسْمَعَ، وَإِذَا مَشَى أَسْرَعَ، وَإِذَا ضَرَبَ أَوْجَعَ، وَهُوَ وَاللَّهِ نَاسِكٌ حَقًا. قَالَ الْحَسَنُ: خَطَبَ عُمَرُ النَّاسَ وَعَلَيْهِ إِزَارٌ فِيهِ اثْنَتَا عَشْرَةَ رُقْعَةً مِنْهَا أَدَمٌ وَقَالَ عَلِيٌّ: رَأَيْتُ عُمَرَ يَطُوفُ بِالْكَعْبَةِ وَعَلَيْهِ إِزَارٌ فِيهِ إِحْدَى وَعِشْرُونَ رُقْعَةً فِيهَا مِنْ أَدَمٍ. خشية عمر ؓ وَقَالَ الْحَسَنُ: كَانَ عُمَرُ يَمُرُّ بِالْآيَةِ مِنْ وِرْدِهِ فَيَسْقُطُ حَتَّى يُعَادَ كَمَا يُعَادُ الْمَرِيضُ. وَقِيلَ: إِنَّهُ سَمِعَ قَارِئًا يَقْرَأُ ( وَالطَّوْرِ )، فَلَمَّا انْتَهَى إِلَى قَوْلِهِ تَعَالَى: ( إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ مَا لَهُ مِنْ دَافِعٍ )، سَقَطَ ثُمَّ تَحَامَلَ إِلَى مَنْزِلِهِ فَمَرِضَ شَهْرًا مِنْ ذَلِكَ. قَالَ الشَّعْبِيُّ: كَانَ عُمَرُ يَطُوفُ فِي الْأَسْوَاقِ وَيَقْرَأُ الْقُرْآنَ وَيَقْضِي بَيْنَ النَّاسِ حَيْثُ أَدْرَكَهُ الْخُصُومُ. قَالَ مُوسَى بْنُ عُقْبَةَ: أَتَى رَهْطٌ إِلَى عُمَرَ فَقَالُوا لَهُ: كَثُرَ الْعِيَالُ وَاشْتَدَّتِ الْمَؤُونَةُ فَزِدْنَا فِي عَطَائِنَا. قَالَ: فَعَلْتُمُوهَا، جَمَعْتُمْ بَيْنَ الضَّرَائِرِ وَاتَّخَذْتُمُ الْخَدَمَ مِنْ مَالِ اللَّهِ، لَوَدِدْتُ أَنِّي وَإِيَّاكُمْ فِي سَفِينَةٍ فِي لُجَّةِ الْبَحْرِ تَذْهَبُ بِنَا شَرْقًا وَغَرْبًا، فَلَنْيَعْجِزَ النَّاسُ أَنْ يُوَلُّوا رَجُلًا مِنْهُمْ، فَإِنِ اسْتَقَامَ اتَّبَعُوهُ، وَإِنْ جَنَفَ قَتَلُوهُ. فَقَالَ طَلْحَةُ: وَمَا عَلَيْكَ لَوْ قُلْتَ: وَإِنْ تَعَوَّجَ عَزَلُوهُ ؟ قَالَ: لَا، الْقَتْلُ أَنْكَلُ لِمَنْ بَعْدَهُ، احْذَرُوا فَتَى ابْنِ قُرَيْشٍ وَابْنِ كَرِيمِهَا الَّذِي لَا يَنَامُ إِلَّا عَلَى الرِّضَا، وَيَضْحَكُ عِنْدَ الْغَضَبِ، وَهُوَ يَتَنَاوَلُ مَنْ فَوْقَهُ وَمَنْ تَحْتَهُ. قَالَ ابْنُ الْمُسَيَّبِ: وَحَجَّ عُمَرُ فَلَمَّا كَانَ بِضَجْنَانَ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ الْعَظِيمُ الْعَلِيُّ الْمُعْطِي مَا شَاءَ مَنْ شَاءَ، كُنْتُ أَرْعَى إِبِلَ الْخَطَّابِ فِي هَذَا الْوَادِي فِي مِدْرَعَةِ صُوفٍ، وَكَانَ فَظًّا يُتْعِبُنِي إِذَا عَمِلْتُ، وَيَضْرِبُنِي إِذَا قَصَّرْتُ، وَقَدْ أَمْسَيْتُ وَلَيْسَ بَيْنِي وَبَيْنَ اللَّهِ أَحَدٌ، ثُمَّ تَمَثَّلَ: لَا شَيْءَ فِيمَا تَرَى تَبْقَى بَشَاشَتُهُ يَبْقَى الْإِلَهُ وَيُودِي الْمَالُ وَالْوَلَدُ     لَمْ تُغْنِ عَنْ هُرْمُزٍ يَوْمًا خَزَائِنُهُ وَالْخُلْدَ قَدْ حَاوَلَتْ عَادٌ فَمَا خَلَدُوا     وَلَا سُلَيْمَانَ إِذْ تَجْرِي الرِّيَاحُ بِهِ وَالْإِنْسُ وَالْجِنُّ فِيمَا بَيْنَهَا يَرِدُ     أَيْنَ الْمُلُوكُ الَّتِي كَانَتْ نَوَافِلُهَا مِنْ كُلِّ أَوْبٍ إِلَيْهَا رَاكِبٌ يَفِدُ     حَوْضًا هُنَالِكَ مَوْرُودًا بِلَا كَذِبٍ لَا بُدَّ مِنْ وِرْدِهِ يَوْمًا كَمَا وَرَدُوا قَالَ أَسْلَمُ: إِنَّ هِنْدَ بِنْتَ عُتْبَةَ اسْتَقْرَضَتْ عُمَرَ مِنْ بَيْتِ الْمَالِ أَرْبَعَةَ آلَافٍ تَتَّجِرُ فِيهَا وَتَضْمَنُهَا، فَأَقْرَضَهَا، فَخَرَجَتْ فِيهَا إِلَى بِلَادِ كَلْبٍ فَاشْتَرَتْ وَبَاعَتْ، فَبَلَغَهَا أَنَّ أَبَا سُفْيَانَ وَابْنَهُ عَمْرًا أَتَيَا مُعَاوِيَةَ، فَعَدَلَتْ إِلَيْهِ، وَكَانَ أَبُو سُفْيَانَ قَدْ طَلَّقَهَا، فَقَالَ لَهَا مُعَاوِيَةُ: مَا أَقْدَمَكِ أَيْ أُمَّهْ ؟ قَالَتْ: النَّظَرُ إِلَيْكَ أَيْ بُنَيَّ، إِنَّهُ عُمَرُ، وَإِنَّمَا يَعْمَلُ لِلَّهِ وَقَدْ أَتَاكَ أَبُوكَ فَخَشِيتُ أَنْ تَخْرُجَ إِلَيْهِ مِنْ كُلِّ شَيْءٍ وَأَهْلُ ذَلِكَ هُوَ، وَلَا يَعْلَمُ النَّاسُ مِنْ أَيْنَ أَعْطَيْتَهُ فَيُؤَنِّبُوكَ وَيُؤَنِّبُكَ عُمَرُ فَلَا يَسْتَقِيلُهَا أَبَدًا. فَبَعَثَ إِلَى أَبِيهِ وَإِلَى أَخِيهِ بِمِائَةِ دِينَارٍ وَكَسَاهُمَا وَحَمَلَهُمَا، فَتَسَخَّطَهَا عَمْرٌو، فَقَالَ أَبُو سُفْيَانَ: لَا تَسَخَّطْهَا فَإِنَّ هَذَا عَطَاءٌ لَمْ تَغِبْ عَنْهُ هِنْدٌ، وَرَجَعُوا جَمِيعًا، فَقَالَ أَبُو سُفْيَانَ لِهِنْدٍ: أَرَبِحْتِ ؟ قَالَتْ: اللَّهُ أَعْلَمُ. فَلَمَّا أَتَتِ الْمَدِينَةَ وَبَاعَتْ شَكَتِ الْوَضِيعَةَ، فَقَالَ لَهَا عُمَرُ: لَوْ كَانَ مَالِي لَتَرَكْتُهُ لَكِ، وَلَكِنَّهُ مَالُ الْمُسْلِمِينَ. وَقَالَ لِأَبِي سُفْيَانَ: بِكَمْ أَجَازَكَ مُعَاوِيَةُ ؟ قَالَ: بِمِائَةِ دِينَارٍ. قَالَ ابْنُ عَبَّاسٍ: بَيْنَمَا عُمَرُ بْنُ الْخَطَّابِ وَأَصْحَابُهُ يَتَذَاكَرُونَ الشِّعْرَ فَقَالَ بَعْضُهُمْ: فُلَانٌ أَشْعَرُ، وَقَالَ بَعْضُهُمْ: بَلْ فُلَانٌ أَشْعَرُ، قَالَ: فَأَقْبَلْتُ فَقَالَ عُمَرُ: قَدْ جَاءَكُمْ أَعْلَمُ النَّاسِ بِهَا، مَنْ أَشْعَرُ الشُّعَرَاءِ ؟ قَالَ: قُلْتُ: زُهَيْرُ بْنُ أَبِي سُلْمَى. فَقَالَ: هَلُمَّ مِنْ شِعْرِهِ مَا نَسْتَدِلُّ بِهِ عَلَى مَا ذَكَرْتَ. فَقُلْتُ: امْتَدَحَ قَوْمًا مِنْ غَطَفَانَ فَقَالَ: لَوْ كَانَ يَقْعُدُ فَوْقَ الشَّمْسِ مِنْ كَرَمٍ     قَوْمٌ لِأَوَّلِهِمْ يَوْمًا إِذَا قَعَدُوا قَوْمٌ أَبُوهُمْ سِنَانٌ حِينَ تَنْسُبُهُمْ     طَابُوا وَطَابَ مِنَ الْأَوْلَادِ مَا وَلَدُوا جِنٌّ إِذَا فَزِعُوا إِنْسٌ إِذَا أَمِنُوا     مُمَرَّدُونَ بَهَالِيلُ إِذَا جَهِدُوا مُحَسَّدُونَ عَلَى مَا كَانَ مِنْ نِعَمٍ     لَا يَنْزِعُ اللَّهُ مِنْهُمْ مَا لَهُ حُسِدُوا فَقَالَ عُمَرُ: أَحْسَنَ وَاللَّهِ، وَمَا أَعْلَمُ أَحَدًا أَوْلَى بِهَذَا الشِّعْرِ مِنْ هَذَا الْحَيِّ مِنْ بَنِي هَاشِمٍ ; لِفَضْلِ رَسُولِ اللَّهِ ﷺ وَقَرَابَتِهِمْ مِنْهُ. فَقُلْتُ: وُفِّقْتَ يَا أَمِيرَ الْمُؤْمِنِينَ وَلَمْ تَزَلْ مُوَفَّقًا ! فَقَالَ يَا ابْنَ عَبَّاسٍ، أَتَدْرِي مَا مَنَعَ قَوْمَكُمْ مِنْهُمْ بَعْدَ مُحَمَّدٍ ﷺ ؟ فَكَرِهْتُ أَنْ أُجِيبَهُ فَقُلْتُ: إِنْ لَمْ أَكُنْ أَدْرِي فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ يُدْرِينِي ! فَقَالَ عُمَرُ: كَرِهُوا أَنْ يَجْمَعُوا لَكُمُ النُّبُوَّةَ وَالْخِلَافَةَ، فَتَبَجَّحُوا عَلَى قَوْمِكُمْ بَجَحًا بَجَحًا، فَاخْتَارَتْ قُرَيْشٌ لِأَنْفُسِهَا فَأَصَابَتْ وَوُفِّقَتْ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ تَأْذَنْ لِي فِي الْكَلَامِ وَتُمِطْ عَنِّي الْغَضَبَ تَكَلَّمْتُ. قَالَ: تَكَلَّمْ. قُلْتُ: أَمَّا قَوْلُكَ يَا أَمِيرَ الْمُؤْمِنِينَ: اخْتَارَتْ قُرَيْشٌ لِأَنْفُسِهَا فَأَصَابْتَ وَوَفِّقْتَ، فَلَوْ أَنَّ قُرَيْشًا اخْتَارَتْ لِأَنْفُسِهَا حِينَ اخْتَارَ اللَّهُ لَهَا لَكَانَ الصَّوَابُ بِيَدِهَا غَيْرَ مَرْدُودٍ وَلَا مَحْسُودٍ. وَأَمَّا قَوْلُكَ: إِنَّهُمْ أَبَوْا أَنْ تَكُونَ لَنَا النُّبُوَّةُ وَالْخِلَافَةُ، فَإِنَّ اللَّهَ - عَزَّ وَجَلَّ - وَصَفَ قَوْمًا بِالْكَرَاهَةِ فَقَالَ: ( ذَلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ ). فَقَالَ عُمَرُ: هَيْهَاتَ وَاللَّهِ يَا ابْنَ عَبَّاسٍ، قَدْ كَانَتْ تَبْلُغُنِي عَنْكَ أَشْيَاءُ كُنْتُ أَكْرَهُ أَنْ أُقِرَّكَ عَلَيْهَا فَتُزِيلَ مَنْزِلَتَكَ مِنِّي. فَقُلْتُ: مَا هِيَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَإِنْ كَانَتْ حَقًّا فَمَا يَنْبَغِي أَنْ تُزِيلَ مَنْزِلَتِي مِنْكَ، وَإِنْ كَانَتْ بَاطِلًا فَمِثْلِي أَمَاطَ الْبَاطِلَ عَنْ نَفْسِهِ. فَقَالَ عُمَرُ: بَلَغَنِي أَنَّكَ تَقُولُ: إِنَّمَا صَرَفُوهَا عَنْكَ حَسَدًا وَبَغْيًا وَظُلْمًا. فَقُلْتُ: أَمَّا قَوْلُكَ يَا أَمِيرَ الْمُؤْمِنِينَ: ظُلْمًا، فَقَدْ تَبَيَّنَ لِلْجَاهِلِ وَالْحَلِيمِ، وَأَمَّا قَوْلُكَ: حَسَدًا، فَإِنَّ آدَمَ حُسِدَ وَنَحْنُ وَلَدُهُ الْمُحَسَّدُونَ. فَقَالَ عُمَرُ: هَيْهَاتَ هَيْهَاتَ ! أَبَتْ وَاللَّهِ قُلُوبُكُمْ يَا بَنِي هَاشِمٍ إِلَّا حَسَدًا لَا يَزُولُ. فَقُلْتُ: مَهْلًا يَا أَمِيرَ الْمُؤْمِنِينَ، لَا تَصِفْ قُلُوبَ قَوْمٍ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَطَهَّرَهُمْ تَطْهِيرًا بِالْحَسَدِ وَالْغِشِّ، فَإِنَّ قَلْبَ رَسُولِ اللَّهِ ﷺ مِنْ قُلُوبِ بَنِي هَاشِمٍ. فَقَالَ عُمَرُ: إِلَيْكَ عَنِّي يَا ابْنَ عَبَّاسٍ. فَقُلْتُ: أَفْعَلُ. فَلَمَّا ذَهَبْتُ لِأَقُومَ اسْتَحْيَا مِنِّي فَقَالَ: يَا ابْنَ عَبَّاسٍ، مَكَانَكَ ! فَوَاللَّهِ إِنِّي لَرَاعٍ لِحَقِّكَ مُحِبٌّ لِمَا سَرَّكَ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ لِي عَلَيْكَ حَقًّا وَعَلَى كُلِّ مُسْلِمٍ، فَمَنْ حَفِظَهُ فَحَظَّهُ أَصَابَ، وَمَنْ أَضَاعَهُ فَحَظَّهُ أَخْطَأَ. ثُمَّ قَامَ فَمَضَى. وعن سَيْفٌ عَنْ أَشْيَاخِهِ]، قَالُوا: نَزَلَ مَلِكُ الرُّومِ الْقَرْوَ، وَكَاتَبَ عُمَرَ ؓ وَقَارَبَهُ وَسَأَلَهُ عَنْ كَلِمَةٍ يَجْتَمِعُ فِيهَا الْعِلْمُ كُلُّهُ، فَكَتَبَ إِلَيْهِ: أَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ، [وَاكْرَهْ لَهُمْ مَا تَكْرَهُ لَهَا تُجْمَعُ لَكَ الْحِكْمَةُ كُلُّهَا] وَبَعَثَ إِلَيْهِ بِقَارُورَةٍ: أَنِ امْلَأْ لِي هَذِهِ الْقَارُورَةَ مِنْ كُلِّ شَيْءٍ فَمَلَأَهَا مَاءً. وَبَعَثَ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ إِلَى مَلِكَةِ الرُّومِ بِطِيبٍ وَأَحْفَاشٍ مِنْ أَحْفَاشِ النِّسَاءِ، وَدَسَّتْهُ إِلَى الْبَرِيدِ فَأَبْلَغَهُ لَهَا، فَجَمَعَتِ امْرَأَةُ هِرَقْلَ نِسَاءَهَا وَقَالَتْ: هَذِهِ هَدِيَّةُ امْرَأَةِ مَلِكِ الْعَرَبِ، وَبِنْتِ نَبِيِّهِمْ، فَكَاتِبِيهَا وَكَافِئِيهَا، وَأَهْدَتْ لَهَا فِيمَا أَهْدَتْ عِقْدًا فَاخِرًا، فَلَمَّا جَاءَ بِهِ الْبَرِيدُ أَمَرَهُ عُمَرُ بِإِمْسَاكِهِ، وَدَعَا بِالصَّلَاةِ جَامِعَةً، فَصَلَّى بِهِمْ رَكْعَتَيْنِ، وَقَالَ: إِنَّهُ لَا خَيْرَ فِي أَمْرٍ أُبْرِمَ مِنْ غَيْرِ شُورَى، فَقُولُوا لِي فِي هَدِيَّةٍ أَهْدَتْهَا أُمُّ كُلْثُومٍ لِامْرَأَةِ مَلِكِ الرُّومِ، فَقَالَ قَائِلُونَ: هُوَ لَهَا، وَقَالَ آخَرُونَ: قَدْ كُنَّا نُهْدِي لِنَسْتَثِيبَ، فَقَالَ: وَلَكِنَّ الرَّسُولَ رَسُولُ الْمُسْلِمِينَ وَالْبَرِيدَ بَرِيدُهُمْ، وَالْمُسْلِمُونَ عَظَّمُوهَا فِي صَدْرِهَا، فَأَمَرَ بِرَدِّهَا فِي بَيْتِ الْمَالِ، وَرَدَّ عَلَيْهَا بِقَدْرِ نَفَقَتِهَا. وعَنْ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، ] قَالَ: صَحِبْتُ عُمَرَ بْنَ الْخَطَّابِ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ فِي الْحَجِّ ثُمَّ رَجَعْنَا فَمَا ضَرَبَ فُسْطَاطًا، وَلَا كَانَ لَهُ بِنَاءٌ يَسْتَظِلُّ بِهِ، إِنَّمَا كَانَ يُلْقِي نَطْعًا أَوْ كِسَاءً عَلَى سَحْرِهِ فَيَسْتَظِلُّ تَحْتَهُ. وعَنْ أَيُّوبَ بْنِ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حَنِيفٍ، عَنْ أَبِيهِ]، قَالَ: مَكَثَ عُمَرُ زَمَانًا لَا يَأْكُلُ مِنْ بَيْتِ الْمَالِ شَيْئًا حَتَّى دَخَلَتْ عَلَيْهِ فِي ذَلِكَ خَصَاصَةٌ، وَأَرْسَلَ إِلَى أَصْحَابِ رَسُولِ اللَّهِ ﷺ فَاسْتَشَارَهُمْ، فَقَالَ: قَدْ شَغَلْتُ نَفْسِي فِي هَذَا الْأَمْرِ، فَمَا يَصْلُحُ لِي مِنْهُ؟ فَقَالَ عُثْمَانُ بْنُ عَفَّانَ: كُلْ وَأَطْعِمْ، قَالَ: وَقَالَ ذَلِكَ سَعِيدُ بْنُ زَيْدِ [بْنِ عَمْرِو بْنِ نُفَيْلٍ]، وَقَالَ لِعَلِيٍّ: مَا تَقُولُ أَنْتَ فِي ذَلِكَ؟ قَالَ: غَدَاءٌ وَعَشَاءٌ، قَالَ: فَأَخَذَ عُمَرُ بِذَلِكَ. وعَنْ عِيسَى] بْنِ مَعْمَرٍ قَالَ: نَظَرَ عُمَرُ بْنُ الْخَطَّابِ عَامَ الرَّمَادَةِ إِلَى بِطِّيخَةٍ فِي يَدِ بَعْضِ وَلَدِهِ، فَقَالَ: بَخٍ بَخٍ يَا ابْنَ أَمِيرِ الْمُؤْمِنِينَ، تَأْكُلُ الْفَاكِهَةَ وَأُمَّةُ مُحَمَّدٍ هَزْلَى؟ فَخَرَجَ الصَّبِيُّ هَارِبًا وَبَكَى فَأُسْكِتَ عُمَرُ بَعْدَ مَا سَأَلَ عَنْ ذَلِكَ، فَقَالُوا: اشْتَرَاهَا بِكَفٍّ مِنْ نَوًى. وعَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ يُدْخِلُ يَدَهُ فِي دَبَرَةِ الْبَعِيرِ وَيَقُولُ: إِنِّي لَخَائِفٌ أَنْ أُسْأَلَ عَمَّا بِكْ. وعن زُهَيْرُ بْنُ حَيَّانَ، قَالَ: قَالَ] ابْنُ عَبَّاسٍ: دَعَانِي عُمَرُ بْنُ الْخَطَّابِ [ ؓ ] فَأَتَيْتُهُ، فَإِذَا بَيْنَ يَدَيْهِ نَطْعٌ عَلَيْهِ الذَّهَبُ مَنْثُورٌ، فَقَالَ: هَلُمَّ فَاقْسِمْ هَذَا بَيْنَ قَوْمِكَ، فَاللَّهُ أَعْلَمُ حَيْثُ زَوَى هَذَا عَنْ نَبِيِّهِ ﷺ وَعَنْ أَبِي بَكْرٍ وَأَعْطَانِيهِ لِخَيْرٍ أَعْطَانِيهِ أَمْ لِشَرٍّ. قَالَ: فَأَكْبَبْتُ عَلَيْهِ أُقَسِّمُهُ، فَسَمِعْتُ الْبُكَاءَ فَإِذَا صَوْتُ عُمَرَ يَبْكِي وَيَقُولُ فِي بُكَائِهِ: وَالَّذِي نَفْسِي بِيَدِهِ مَا حَبَسَهُ عَنْ نَبِيِّهِ ﷺ وَعَنْ أَبِي بَكْرٍ [ ؓ ] إِرَادَةَ الشَّرِّ بِهِمَا، وَأَعْطَاهُ عُمَرَ إِرَادَةَ الْخَيْرِ. اسْتِسْقَاءُ سَيِّدِنَا عُمَرَ بِالْعَبَّاسِ [اسْتِسْقَاءُ سَيِّدِنَا عُمَرَ بِالْعَبَّاسِ ؓ ] وَفِيهَا: كَانَ الْقَحْطُ بِالْحِجَازِ، وَسُمِّيَ عَامَ الرَّمَادَةِ، وَاسْتَسْقَى عُمَرُ لِلنَّاسِ بِالْعَبَّاسِ. أَخْرَجَ ابْنُ سَعْدٍ، عَنْ نِيَارٍ الْأَسْلَمِيِّ: (أَنَّ عُمَرَ لَمَّا خَرَجَ يَسْتَسْقِي.. خَرَجَ وَعَلَيْهِ بُرْدُ رَسُولِ اللهِ ﷺ ). وَأَخْرَجَ عَنِ ابْنِ أَبِي عَوْنٍ قَالَ: أَخَذَ عُمَرُ بِيَدِ الْعَبَّاسِ ثُمَّ رَفَعَهَا وَقَالَ: (اللَّهُمَّ ; إِنَّا نَسْتَشْفِعُ إِلَيْكَ بِعَمِّ نَبِيِّكَ أَنْ تُذْهِبَ عَنَّا الْمَحْلَ، وَأَنْ تَسْقِيَنَا الْغَيْثَ) فَلَمْ يَبْرَحُوا حَتَّى سُقُوا، وَأَطْبَقَتِ السَّمَاءُ عَلَيْهِمْ أَيَّامًا.

     ✧ Some of His Conduct, Piety, Asceticism, and Fear — ʿUmar said: The likeness of the Arabs is only that of a refractory camel that follows its leader; so let its leader look where he leads it. As for me, by the Lord of the Kaʿbah, I will surely carry them along the road! Nāfiʿ al-ʿAyshī said: I entered the animal enclosure of the zakāh camels with ʿUmar b. al-Khaṭṭāb and ʿAlī b. Abī Ṭālib. He said: ʿUthmān sat in the shade writing, and ʿAlī stood by his head dictating to him what ʿUmar said, while ʿUmar stood in the sun on a very hot day, wearing two black garments, one of which he wrapped around his waist and the other he wound around his head, counting the zakāh camels and recording their colors and ages. ʿAlī said to ʿUthmān: In the Book of God ("O my father, hire him; indeed, the best you can hire is the strong and the trustworthy" [Q 28:26]). Then ʿAlī pointed with his hand toward ʿUmar and said: This is the strong and the trustworthy. ʿAbd Allāh b. ʿĀmir b. Rabīʿah said: I saw ʿUmar take hold of a straw from the ground and say: Would that I were this straw! Would that I had never been anything! Would that my mother had never given birth to me! Would that I were a thing forgotten and utterly forgotten! Al-Ḥasan said: ʿUmar said: If I live, God willing, I will travel among the subjects for a full year, for I know that people have needs that are cut off before reaching me. Their governors do not raise them to me, and they themselves cannot reach me. So I will go to Syria and stay two months, in the Jazīrah two months, in Egypt two months, in al-Baḥrayn two months, in al-Kūfah two months, and in al-Baṣrah two months. By God, what a fine year this is! It was said to ʿUmar: Here is a man from al-Anbār who has knowledge of the dīwān; if only you would take him as a scribe. He said: Then I would have taken a confidant apart from the believers. It is said: ʿUmar addressed the people and said: By Him who sent Muḥammad ﷺ with the truth, if a camel were to perish lost on the bank of the Euphrates, I would fear that God would ask me about it. Abū Firās said: ʿUmar addressed the people and said: O people, I do not send governors to you to flog your skins or to seize your wealth; I send them only to teach you your religion and your Sunnah. Whoever has something other than that done to him, let him bring it to me, for by Him in whose hand is ʿUmar's soul, I will surely take retaliation for him from that governor. ʿAmr b. al-ʿĀṣ jumped up and said: O Commander of the Faithful, do you think that if a man among the commanders of the Muslims is over a flock and disciplines one of his flock, you will take retaliation from him? He said: Yes, by Him in whose hand is ʿUmar's soul, I will then take retaliation from him. How could I not take retaliation from him when I have seen the Prophet ﷺ take retaliation from himself? Indeed, do not strike the Muslims and thus humiliate them, and do not praise them and thus tempt them, and do not withhold their rights and thus make them disbelieve, and do not settle them in thickets and thus lose them. Bakr b. ʿAbd Allāh said: ʿUmar b. al-Khaṭṭāb came to ʿAbd al-Raḥmān b. ʿAwf while he was praying in his house at night. ʿAbd al-Raḥmān said to him: What has brought you at this hour? He said: A caravan has alighted in a corner of the market, and I feared for them the thieves of Madinah. Come, let us guard them. They went to the market and sat on a rise of ground talking. A lamp appeared to them, and ʿUmar said: Did I not forbid lamps after sleeping? They went and found some people over their drink. He said: Go, for I know him. When morning came, he sent for him and said: So-and-so, you and your companions were drinking last night! He said: And what has informed you, O Commander of the Faithful? He said: Something I witnessed. He said: Did God not forbid you from spying? So he let him off. ʿUmar only forbade lamps because a mouse would take the wick and throw it onto the roof of the house and burn it. The roofs were of palm branches, and the Messenger of God ﷺ had forbidden that before him. The Story of ʿUmar and the Hungry Children — Aslam said: ʿUmar went out to the Ḥarrat Wāqim with me, until when we were at Ṣirār, there was a fire blazing. He said: Let us go to them. We hurried until we came near them, and there was a woman with her young children and a pot set over the fire, and her children were whimpering. ʿUmar said: Peace be upon you, O people of the light — disliking to say "people of the fire." She said: And upon you be peace. He said: May I come near? She said: Come near with good, or leave. He came near and said: What is your situation? She said: The night and the cold have made us fall short. He said: What is the matter with these children whimpering? She said: From hunger. He said: What is in this pot? She said: I have nothing with which to silence them until they sleep. I soothe them and make them think I am preparing something for them until they sleep. God is between us and ʿUmar! He said: May God have mercy on you, what would make ʿUmar know of you? She said: He takes charge of our affairs and yet is heedless of us. He turned to me and said: Let us go. We went out hurrying until we came to the flour storehouse. He brought out a sack containing a lump of fat and said: Load it on my back. Aslam said: I said: I will carry it for you, twice or three times. The last time he said: Would you carry my burden for me on the Day of Resurrection? May your mother be bereft of you! So I loaded it on him. He set off and I set off with him, hurrying until we reached her. He threw that down beside her and took out some flour, and began saying to her: Sprinkle it on me while I stir for you. He began blowing under the pot. He had a huge beard, and I could see the smoke coming through gaps in his beard until it was cooked. Then he took the pot down. She brought him a bowl, and he poured it into it, then said: Feed them while I spread it out for you. He did not cease until they were full. Then he left the remainder with her, stood up, and I stood up with him. She began saying: May God reward you well! You are more worthy of this matter than the Commander of the Faithful! He said: Say good, for if you come to the Commander of the Faithful, you will find me there, God willing! Then he stepped aside a little, then faced her and crouched, not speaking to me, until he saw the children laughing and wrestling. Then they slept and became still. He stood up, praising God, and said: O Aslam, hunger kept them awake and made them cry, and I wished not to leave until I saw from them what I saw. Sālim b. ʿAbd Allāh b. ʿUmar said: When ʿUmar forbade people something, he would gather his family and say: I have forbidden people such-and-such, and people look at you as birds look at meat. I swear by God, if I find any of you doing it, I will double the punishment on him. Sallām b. Miskīn said: When ʿUmar was in need, he would go to the keeper of the treasury and borrow from it. Sometimes he was in difficulty, and the keeper of the treasury would come to him to demand repayment, pressing him, and ʿUmar would contrive for him; sometimes his stipend came out and he paid it. The Difference Between the Caliph and the King — It is related from Sufyān b. Abī al-ʿAwjāʾ: ʿUmar b. al-Khaṭṭāb said: By God, I do not know whether I am a caliph or a king, and if I am a king, then this is a great matter. A man said: O Commander of the Faithful, there is a difference between them. He said: What is it? He said: A caliph takes only what is right and puts it only in what is right, and you, by God's praise, are thus. A king oppresses people, taking from this one and giving to that one. ʿUmar was silent. It is related from Ibn Masʿūd ؓ that he said: ʿUmar mounted a horse, and his garment slipped from his thigh. The people of Najrān saw on his thigh a black mole and said: This is the one we find in our book, that he will drive us out of our land. It is related from Saʿd al-Jārī that Kaʿb al-Aḥbār said to ʿUmar: We find you in the Book of God at one of the gates of Hell, preventing people from falling into it. When you die, they will not cease plunging into it until the Day of Resurrection. It is related from Abū Maʿshar who said: Our elders narrated to us that ʿUmar said: This affair is not set right except by severity without compulsion, and by gentleness without weakness. Ibn Abī Shaybah narrated in al-Muṣannaf from Ḥakīm b. ʿUmayr that ʿUmar b. al-Khaṭṭāb wrote: Indeed, no commander of an army or a raiding party shall flog anyone with a prescribed punishment until he reaches the mountain pass, lest the zeal of Satan carry him to join the disbelievers. Ibn Abī Ḥātim narrated in his Tafsīr from al-Shaʿbī: Caesar wrote to ʿUmar b. al-Khaṭṭāb: My messengers came to me from your direction and claimed that among you is a tree that is not created for any good thing, producing something like the ears of donkeys, then splitting like pearls, then turning green and becoming like green emerald, then turning red and becoming like red ruby, then ripening and maturing until it is like the most delicious sweetmeat ever eaten, then drying up and becoming a protection for the resident and provision for the traveler. If my messengers have told me the truth, I do not think this tree is other than from the trees of Paradise. ʿUmar wrote back to him: From the servant of God, ʿUmar, Commander of the Faithful, to Caesar, king of the Romans: Your messengers have told you the truth. This tree among us is the tree that God caused to grow for Maryam when she gave birth to ʿĪsā her son. So fear God and do not take ʿĪsā as a god besides God, for {indeed, the likeness of ʿĪsā before God is like the likeness of Ādam; He created him from dust} [Q 3:59]. Abū Hurayrah said: May God have mercy on Ibn Ḥantamah! I saw him in the Year of the Ashes carrying on his back two sacks and a skin of oil in his hand, he and Aslam taking turns. When he saw me, he said: From where, O Abū Hurayrah? I said: From nearby. I began to take turns with him, and we carried it until we reached Ṣirār. There were about twenty households of Muḥārib. He said to them: What has brought you? They said: Hardship. They brought out for us roasted skin of carrion that they were eating, and crushed bone meal that they were swallowing. I saw ʿUmar throw off his cloak, then wrap his waist garment and keep cooking until he had filled them. Then he sent Aslam to Madinah, who came back with some camels, and he loaded them onto them until he brought them down to the cemetery. Then he clothed them. He continued to frequent them and others until God lifted that. Abū Khaythamah said: Al-Shifāʾ bt. ʿAbd Allāh saw young men walking with restraint and speaking softly, and said: What is this? They said: Ascetics. She said: By God, when ʿUmar spoke, he made himself heard; when he walked, he hurried; when he struck, he caused pain; and he, by God, was a true ascetic. Al-Ḥasan said: ʿUmar addressed the people wearing a waist-wrapper with twelve patches, some of them leather. ʿAlī said: I saw ʿUmar circumambulating the Kaʿbah wearing a waist-wrapper with twenty-one patches, some of them leather. The Fear of ʿUmar ؓ — Al-Ḥasan said: ʿUmar would pass by a verse during his recitation and fall down, until he had to be revived as a sick person is revived. It is said that he heard a reciter reading "Wa-al-Ṭūr" [Q 52], and when he reached the words of the Exalted, {indeed, your Lord's punishment is surely falling; none can avert it} [Q 52:7-8], he fell down, then dragged himself to his house and was ill for a month from that. Al-Shaʿbī said: ʿUmar used to walk through the markets, reciting the Qurʾān and judging between people wherever the disputants found him. Mūsā b. ʿUqbah said: A group came to ʿUmar and said to him: The families have increased and the expenses have become severe, so increase our stipends. He said: You have done it; you have combined co-wives and taken servants from God's wealth. Would that I and you were in a ship in the middle of the sea, carried east and west, so that people might be unable to appoint one of them. If he were upright, they would follow him; if he deviated, they would kill him. Ṭalḥah said: What would it matter to you if you said: If he goes crooked, they depose him? He said: No; killing is more deterrent for those after him. Beware the young man of the two sons of Quraysh and the son of its noble one, who does not sleep except on contentment, laughs in the presence of anger, and reaches those above him and those below him. Ibn al-Musayyib said: ʿUmar performed the pilgrimage, and when he was at Ḍajnān, he said: There is no god but God, the Great, the Most High, who gives what He wills to whom He wills. I used to pasture the camels of al-Khaṭṭāb in this valley in a woolen garment, and he was harsh; he would exhaust me when I worked and beat me when I fell short. Now I have ended the evening with no one between me and God. Then he recited: Nothing of what you see retains its cheer; God remains, while wealth and children pass away. Khurzum's treasuries availed him nothing one day, nor did Solomon when the winds bore him, And the eternal life that ʿĀd sought, but they did not last; men and jinn come down among them. Where are the kings whose gifts came from every direction, riders arriving to them? A watering-place there, truly to be visited; one must come to it one day, as they came. Aslam said: Hind bt. ʿUtbah borrowed four thousand from ʿUmar from the treasury to trade with, guaranteeing it, and he lent it to her. She went out with it to the land of Kalb, bought and sold, then heard that Abū Sufyān and his son ʿAmr had gone to Muʿāwiyah, so she turned aside to him. Abū Sufyān had divorced her. Muʿāwiyah said to her: What has brought you, O mother? She said: To see you, O my son. ʿUmar does his work for God. Your father has come to you, and I feared that you would give him everything, and he deserves it, but people would not know whence you gave it, and they would blame you, and ʿUmar would blame you, and he would never cancel it. So he sent his father and brother a hundred dinars, clothed them, and provided mounts. ʿAmr was displeased with her, but Abū Sufyān said: Do not be displeased with her, for this is a gift from which Hind was not absent. They all returned. Abū Sufyān said to Hind: Did you profit? She said: God knows best. When she came to Madinah and sold, she complained of loss. ʿUmar said to her: If it had been my own wealth, I would have left it to you, but it is the wealth of the Muslims. He said to Abū Sufyān: How much did Muʿāwiyah give you? He said: One hundred dinars. Ibn ʿAbbās said: While ʿUmar b. al-Khaṭṭāb and his companions were discussing poetry, some said: So-and-so is the best poet, and others said: No, so-and-so is. He said: I came forward, and ʿUmar said: The most knowledgeable of people about it has come to you. Who is the best of poets? I said: Zuhayr b. Abī Sulmā. He said: Bring some of his poetry by which we may infer what you have mentioned. I said: He praised a people of Ghaṭafān and said: If any people, for their generosity, could sit above the sun, they would sit above it on the day they sat. A people whose father is Sinān when you trace their lineage; they are good, and good are the children they begot. Jinn when they are frightened, humans when they are secure; smooth-faced nobles when they strive. Envied for the blessings they possess; God does not strip from them what they are envied for. ʿUmar said: 'He has done well, by Allah. And I know no one more entitled to this poetry than this clan of Banū Hāshim, because of the excellence of the Messenger of Allah ﷺ and their kinship to him.' I said: 'You have been granted success, O Commander of the Faithful, and you have never ceased to be granted success!' He said: 'O Ibn ʿAbbās, do you know what prevented your people from attaining it after Muḥammad ﷺ?' I disliked to answer him, so I said: 'If I do not know, then the Commander of the Faithful will inform me.' ʿUmar said: 'They disliked that prophecy and the caliphate be combined for you, and that you then exult over your people with great exultation. So Quraysh chose for themselves, and they were right and were granted success.' I said: 'O Commander of the Faithful, if you permit me to speak and remove anger from me, I shall speak.' He said: 'Speak.' I said: 'As for your saying, O Commander of the Faithful, "Quraysh chose for themselves and were right and were granted success," if Quraysh had chosen for themselves when Allah chose for them, the right course would have been in their hand, not rejected and not envied. And as for your saying that they refused that prophecy and the caliphate be ours, Allah, mighty and glorious is He, described a people with dislike when He said: "That is because they disliked what Allah sent down, so He made their deeds worthless."' ʿUmar said: 'Far from it, by Allah, O Ibn ʿAbbās. Things used to reach me about you that I disliked to confirm you upon, for they would remove your standing with me.' I said: 'What are they, O Commander of the Faithful? If they are true, they ought not remove my standing with you, and if they are false, then one like me removes falsehood from himself.' ʿUmar said: 'It reached me that you say: They diverted it from you only out of envy, aggression, and wrongdoing.' I said: 'As for your saying, O Commander of the Faithful, "wrongdoing," that has become clear to both the ignorant and the forbearing. And as for your saying "envy," then Adam was envied, and we are his envied descendants.' ʿUmar said: 'Far from it, far from it! By Allah, your hearts, O Banū Hāshim, refuse anything but envy that never ceases.' I said: 'Gently, O Commander of the Faithful. Do not describe the hearts of a people from whom Allah has removed filth and purified them with a thorough purification with envy and deceit, for the heart of the Messenger of Allah ﷺ is among the hearts of Banū Hāshim.' ʿUmar said: 'Away from me, O Ibn ʿAbbās.' I said: 'I will do so.' When I went to rise, he felt ashamed before me and said: 'O Ibn ʿAbbās, stay in your place! By Allah, I am indeed mindful of your right and loving of what pleases you.' I said: 'O Commander of the Faithful, I have a right over you and over every Muslim. Whoever preserves it attains his share, and whoever neglects it misses his share.' Then he arose and departed. And on the authority of Sayf, from his shaykhs, they said: The king of the Romans encamped at al-Qarw and corresponded with ʿUmar ؓ, drew near to him, and asked him about a word in which all knowledge is gathered. He wrote to him: 'Love for people what you love for yourself, [and dislike for them what you dislike for yourself; all wisdom will be gathered for you].' And he sent him a glass bottle, saying, 'Fill this bottle for me with every thing,' so he filled it with water. And he sent Umm Kulthūm bt. ʿAlī to the queen of the Romans with perfume and some of women's trinkets and containers, and she secretly gave it to the courier, who delivered it to her. Then Heraclius's wife gathered her women and said: 'This is the gift of the wife of the king of the Arabs and the daughter of their prophet, so correspond with her and recompense her.' Among what she gave her was a splendid necklace. When the courier brought it, ʿUmar ordered him to hold it back, and he called for the congregational prayer. He prayed two rakʿahs with them and said: 'There is no good in a matter decided without consultation, so tell me about a gift that Umm Kulthūm sent to the wife of the king of the Romans.' Some said: 'It is hers.' Others said: 'We used to give gifts in order to receive recompense.' He said: 'But the messenger is the messenger of the Muslims and the courier is their courier, and the Muslims honored her in her heart. So he ordered it to be returned to the public treasury, and he repaid her the amount of her expense. And on the authority of ʿAbd Allāh b. ʿĀmir b. Rabīʿah, he said: I accompanied ʿUmar b. al-Khaṭṭāb from Madinah to Makkah for the pilgrimage, then we returned, and he did not pitch a tent, nor did he have a structure to shade himself with. He would only throw a leather mat or a cloth over a shrub and shade himself beneath it. And on the authority of Ayyūb b. Abī Umāmah b. Sahl b. Ḥunayf, from his father, he said: ʿUmar remained for a time eating nothing from the public treasury until poverty entered upon him in that regard. He sent to the Companions of the Messenger of Allah ﷺ and consulted them, saying: 'I have occupied myself with this affair, so what is fitting for me from it?' ʿUthmān b. ʿAffān said: 'Eat and feed others.' He said: And Saʿīd b. Zayd [b. ʿAmr b. Nufayl] said that. And he said to ʿAlī: 'What do you say about that?' He said: 'A morning meal and an evening meal.' He said: So ʿUmar adopted that. And on the authority of ʿĪsā b. Maʿmar, he said: In the Year of the Ashes, ʿUmar b. al-Khaṭṭāb looked at a melon in the hand of one of his sons and said: 'Well done, well done, O son of the Commander of the Faithful! You eat fruit while the community of Muḥammad is emaciated?' The boy ran away weeping, and ʿUmar was silenced after he asked about that. They said: 'He bought it with a handful of date stones.' And on the authority of Sālim b. ʿAbd Allāh: ʿUmar b. al-Khaṭṭāb used to put his hand into the sore of a camel and say: 'I fear that I will be asked about what is wrong with you.' And on the authority of Zuhayr b. Ḥayyān, he said: Ibn ʿAbbās said: ʿUmar b. al-Khaṭṭāb ؓ summoned me, so I went to him. There before him was a leather mat with gold scattered on it. He said: 'Come, divide this among your people, for Allah knows best why He withheld this from His Prophet ﷺ and from Abū Bakr and gave it to me, whether He gave it to me for good or for evil.' He said: So I bent over it dividing it, and I heard weeping, and it was the voice of ʿUmar weeping and saying in his weeping: 'By Him in whose hand is my soul, He did not withhold it from His Prophet ﷺ and from Abū Bakr ؓ intending evil for them, and He gave it to ʿUmar intending good.' ʿUmar's Asking for Rain through al-ʿAbbās In this year there was drought in the Ḥijāz, and it was called the Year of the Ashes. ʿUmar asked for rain for the people through al-ʿAbbās. Ibn Saʿd transmitted, on the authority of Niyār al-Aslamī: When ʿUmar went out to ask for rain, he went out wearing the cloak of the Messenger of Allah ﷺ. And he transmitted on the authority of Ibn Abī ʿAwn, who said: ʿUmar took the hand of al-ʿAbbās, then raised it and said: 'O Allah, we seek intercession with You through the uncle of Your Prophet, that You remove the drought from us and give us rain.' They did not depart until they were given rain, and the sky poured upon them for days.

173. Tarikh (al-Tabari) 1970No grade recorded

     بَعْضِ مَا رُثِيَ بِهِ   قَالَ عَلِيُّ بْنُ مُحَمَّدٍ الْمَدَائِنِيُّ، بإسناده عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ قَالَ: لَمَّا مَاتَ عُمَرُ بَكَتْهُ ابْنَةُ أَبِي حَثْمَةَ فَقَالَتْ: وَاعُمَرَاهُ ! أَقَامَ الْأَوْدَ، وَأَبْرَأَ الْعَمَدَ، أَمَاتَ الْفِتَنَ، وَأَحْيَا السُّنَنَ، خَرَجَ نَقِيَّ الثَّوْبِ، بَرِيئًا مِنَ الْعَيْبِ. قَالَ: فَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: وَاللَّهِ لَقَدْ صَدَقَتْ، ذَهَبَ بِخَيْرِهَا، وَنَجَا مِنْ شَرِّهَا، أَمَا وَاللَّهِ مَا قَالَتْ وَلَكِنْ قُوِّلَتْ. قَالَ: وَقَالَتْ عَاتِكَةُ بِنْتُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ فِي زَوْجِهَا عُمَرَ: فَجَعَنِي فَيْرُوزُ لَا دَرَّ دَرُّهُ بِأَبْيَضَ تَالٍ لِلْكِتَابِ مُنِيبِ     رَءُوفٍ عَلَى الْأَدْنَى غَلِيظٍ عَلَى الْعِدَى أَخِي ثِقَةٍ فِي النَّائِبَاتِ مُجِيبِ     مَتَى مَا يَقُلْ لَا يُكْذِبِ الْقَوْلَ فِعْلُهُ سَرِيعٍ إِلَى الْخَيْرَاتِ غَيْرِ قَطُوبِ وَقَالَتْ أَيْضًا: عَيْنُ جُودِي بِعَبْرَةٍ وَنَحِيبِ     لَا تَمَلِّي عَلَى الْإِمَامِ النَّجِيبِ فَجَعَتْنَا الْمَنُونُ بِالْفَارِسِ الْمُعْ     لِمِ يَوْمَ الْهِيَاجِ وَالتَّلْبِيبِ عِصْمَةِ النَّاسِ وَالْمُعِينِ عَلَى الدَّهْ     رِ وَغَيْثِ الْمُنْتَابِ وَالْمَحْرُوبِ قُلْ لِأَهْلِ السَّرَّاءِ وَالْبُؤْسِ مُوتُوا     قَدْ سَقَتْهُ الْمَنُونُ كَأْسَ شَعُوبِ وَقَالَتِ امْرَأَةٌ مِنَ الْمُسْلِمِينَ تَبْكِيهِ: سَيَبْكِيكَ نِسَاءُ الْحَ     يِّ يَبْكِينَ شَجِيَّاتِ وَيَخْمِشْنَ وُجُوهًا كَالدَّنَا     نِيرِ نَقِيَّاتِ وَيَلْبَسْنَ ثِيَابَ الْحُزْ     نِ بَعْدَ الْقَصَبِيَّاتِ

     ✧ Part of the elegy composed for him ʿAlī b. Muḥammad al-Madāʾinī said, with his chain of transmission from al-Mughīrah b. Shuʿbah, who said: When ʿUmar died, the daughter of Abī Ḥathmah wept for him and said: O ʿUmar! He straightened the crooked, healed the ailing, caused dissensions to die, and revived the Sunnahs. He departed with a clean garment, free of defect. He said: Then ʿAlī b. Abī Ṭālib said: By Allah, she has spoken the truth. He went with the best of it and escaped from its evil. But, by Allah, she did not say it; rather, she was made to say it. He said: And ʿĀtikah bt. Zayd b. ʿAmr b. Nufayl said about her husband ʿUmar: Fayrūz bereaved me—may his mother be bereft of him— Of a fair-skinned man who recited the Book, turning in repentance, Gentle to the near, harsh to the enemies, A trusted brother, responsive in calamities. Whenever he says something, his deed does not belie the word, Swift to good deeds, not frowning. And she also said: O eye, be generous with tears and wailing; Do not weary of weeping for the noble imam. Fate has bereaved us of the rider the day of clamor and seizing by the collar, The protection of the people, the helper against time, and the rain for the seeker and the deprived. Say to the people of ease and of hardship: Die, for fate has given him the cup of Shuʿūb to drink. And a woman of the Muslims said, weeping for him: The women of the quarter will weep for you, weeping with grief, And they will scratch faces like dinars, pure, And they will wear the garments of sorrow after the striped Yemeni garments.

174. Tarikh (al-Tabari) 1971No grade recorded

     [نَعْيُ الْجِنِّ لِسَيِّدِنَا عُمَرَ ؓ ]   وَأُخْرِجَ عَنْ عَائِشَةَ ؓ قَالَتْ: (لَمَّا كَانَ آخِرُ حَجَّةٍ حَجَّهَا عُمَرُ بِأُمَّهَاتِ الْمُؤْمِنِينَ إِذْ صَدَرْنَا عَنْ عَرَفَةَ.. مَرَرْتُ بِالْمُحَصَّبِ، فَسَمِعْتُ رَجُلًا عَلَى رَاحِلَتِهِ يَقُولُ: أَيْنَ كَانَ عُمَرُ أَمِيرُ الْمُؤْمِنِينَ؟ فَسَمِعْتُ رَجُلًا آخَرَ يَقُولُ: هَهُنَا كَانَ أَمِيرُ الْمُؤْمِنِينَ، فَأَنَاخَ رَاحِلَتَهُ ثُمَّ رَفَعَ عَقِيرَتَهُ فَقَالَ: عَلَيْكَ سَلَامٌ مِنْ إِمَامٍ وَبَارَكَتْ يَدُ اللَّهِ فِي ذَاكَ الْأَدِيمِ الْمُمَزَّقِ     فَمَنْ يَسْعَ أَوْ يَرْكَبْ جَنَاحَيْ نَعَامَةٍ لِيُدْرِكَ مَا قَدَّمْتَ بِالْأَمْسِ يَسْبِقِ     قَضَيْتَ أُمُورًا ثُمَّ غَادَرْتَ بَعْدَهَا بَوَائِقَ فِي أَكْمَامِهَا لَمْ تُفَتَّقِ فَلَمْ يُحَرِّكْ ذَاكَ الرَّاكِبُ وَلَمْ يَدْرِ مَنْ هُوَ، فَكُنَّا نَتَحَدَّثُ أَنَّهُ مِنَ الْجِنِّ، فَقَدِمَ عُمَرُ مِنْ تِلْكَ الْحَجَّةِ، فَطُعِنَ فَمَاتَ). وَأُخْرِجَ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ: (أَنَّ الْجِنَّ نَاحَتْ عَلَى عُمَرَ). وَأَخْرَجَ الْحَاكِمُ عَنْ مَالِكِ بْنِ دِينَارٍ قَالَ: سُمِعَ صَوْتٌ بِجَبَلِ تَبَالَةَ حِينَ قُتِلَ عُمَرُ ؓ: لِيَبْكِ عَلَى الْإِسْلَامِ مَنْ كَانَ بَاكِيًا     فَقَدْ أَوْشَكُوا صَرْعَى وَمَا قَدُمَ الْعَهْدُ وَأَدْبَرَتِ الدُّنْيَا وَأَدْبَرَ خَيْرُهَا     وَقَدْ مَلَّهَا مَنْ كَانَ يُوقِنُ بِالْوَعْدِ

     ✧ [The jinn's lament for our master ʿUmar ؓ] It is related from ʿĀʾishah ؓ that she said: (When it was the last Hajj that ʿUmar performed with the Mothers of the Believers, after we had departed from ʿArafah, I passed by al-Muḥaṣṣab and heard a man on his mount saying: Where was ʿUmar, the Commander of the Believers? Then I heard another man say: Here was the Commander of the Believers. So he made his mount kneel, then raised his voice and said: Peace be upon you from an imam, and may the hand of God bless that tattered leather; For whoever strives or rides the two wings of an ostrich To overtake what you sent forth yesterday, he will be outrun. You settled matters, then left after them Calamities in their sheaths, not yet burst open. That rider did not move, and he did not know who it was. We used to say that it was one of the jinn. Then ʿUmar returned from that Hajj, and he was stabbed and died). It is related from Sulaymān b. Yasār: (That the jinn lamented ʿUmar). Al-Ḥākim related from Mālik b. Dīnār that he said: A voice was heard at the mountain of Tabālah when ʿUmar ؓ was killed: Let him who would weep weep for Islam, For they are on the verge of being cast down, and the era is not old. The world has turned its back, and its good has turned its back, And he who was certain of the promise has grown weary of it.

175. Tarikh (al-Tabari) 1972No grade recorded

     فَصْلٌ [ رُؤْيَةِ سَيِّدِنَا عُمَرَ ؓ فِي الْمَنَامِ]   أَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ عَبَّاسٍ: أَنَّ الْعَبَّاسَ قَالَ: (سَأَلْتُ اللَّهَ حَوْلًا بَعْدَمَا مَاتَ عُمَرُ أَنْ يُرِيَنِّيهِ فِي الْمَنَامِ، فَرَأَيْتُهُ بَعْدَ حَوْلٍ وَهُوَ يَسْلِتُ الْعَرَقَ عَنْ جَبِينِهِ، فَقُلْتُ: بِأَبِي أَنْتَ وَأُمِّي يَا أَمِيرَ الْمُؤْمِنِينَ، مَا شَأْنُكَ؟ فَقَالَ: هَذَا أَوَانُ فَرَغْتُ، وَإِنْ كَادَ عَرْشُ عُمَرَ لَيُهَدُّ لَوْلَا أَنِّي لَقِيتُ رَءُوفًا رَحِيمًا). وَأَخْرَجَ أَيْضًا عَنْ زَيْدِ بْنِ أَسْلَمَ:) أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِي رَأَى عُمَرَ فِي الْمَنَامِ فَقَالَ لَهُ: كَيْفَ صَنَعْتَ؟ قَالَ: مَتَى فَارَقْتُكُمْ؟ قَالَ: مُنْذُ اثْنَتَيْ عَشْرَةَ سَنَةً، قَالَ: إِنَّمَا انْفَلَتُّ الْآنَ مِنَ الْحِسَابِ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: سَمِعْتُ رَجُلًا مِنَ الْأَنْصَارِ يَقُولُ: (دَعَوْتُ اللَّهَ أَنْ يُرِيَنِي عُمَرَ فِي النَّوْمِ، فَرَأَيْتُهُ بَعْدَ عَشْرِ سِنِينَ وَهُوَ يَمْسَحُ الْعَرَقَ عَنْ جَبِينِهِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ مَا فَعَلْتَ؟ قَالَ: الْآنَ فَرَغْتُ، وَلَوْلَا رَحْمَةُ رَبِّي.. لَهَلَكْتُ).

     ✧ A section [The Dream-Vision of Our Master ʿUmar ؓ] Ibn ʿAsākir transmitted from Ibn ʿAbbās that al-ʿAbbās said: “I asked God for a year after ʿUmar died that He show him to me in a dream, and I saw him after a year while he was wiping the sweat from his forehead. I said: ‘By my father and mother, O Commander of the Faithful, what is your state?’ He said: ‘This is the time I have just finished, and the throne of ʿUmar would almost have collapsed had I not met a Clement, Merciful One.’” He also transmitted from Zayd b. Aslam that ʿAbd Allāh b. ʿAmr b. al-ʿĀṣī saw ʿUmar in a dream and said to him: “How have you fared?” He said: “When did I part from you?” He said: “Twelve years ago.” He said: “I have only now been released from the reckoning.” Ibn Saʿd transmitted from Sālim b. ʿAbd Allāh b. ʿUmar, who said: I heard a man from the Anṣār say: “I called upon God to show me ʿUmar in sleep, and I saw him after ten years while he was wiping the sweat from his forehead. I said: ‘O Commander of the Faithful, what have you done?’ He said: ‘Now I have finished, and were it not for the mercy of my Lord, I would have perished.’”

176. Tarikh (al-Tabari) 1973No grade recorded

     [ أَبِي بَكْرٍ وَعُمَرَ ؓ مُقَدَّمَانِ فِي الْخِلَافَةِ عَلَى غَيْرِهِمَا] قَالَ سُفْيَانُ الثَّوْرِيُّ: (مَنْ زَعَمَ أَنَّ عَلِيًّا كَانَ أَحَقَّ بِالْوِلَايَةِ مِنْ أَبِي بَكْرٍ وَعُمَرَ.. فَقَدْ خَطَّأَ أَبَا بَكْرٍ وَعُمَرَ وَالْمُهَاجِرِينَ وَالْأَنْصَارَ).   وَقَالَ شَرِيكٌ: (لَيْسَ يُقَدِّمُ عَلِيًّا عَلَى أَبِي بَكْرٍ وَعُمَرَ أَحَدٌ فِيهِ خَيْرٌ). وَقَالَ أَبُو أُسَامَةَ: (تَدْرُونَ مَنْ أَبُو بَكْرٍ وَعُمَرُ؟ هُمَا أَبَوَا الْإِسْلَامِ وَأُمُّهُ). وَقَالَ جَعْفَرُ الصَّادِقُ: (أَنَا بَرِيءٌ مِمَّنْ ذَكَرَ أَبَا بَكْرٍ وَعُمَرَ إِلَّا بِخَيْرٍ).

     ✧ [Abū Bakr and ʿUmar ؓ are given precedence in the caliphate over others] Sufyān al-Thawrī said: (Whoever claims that ʿAlī was more entitled to the authority than Abū Bakr and ʿUmar.. then he has declared Abū Bakr, ʿUmar, the Emigrants, and the Helpers to be in error). Sharīk said: (No one with any good in him gives precedence to ʿAlī over Abū Bakr and ʿUmar). Abū Usāmah said: (Do you know who Abū Bakr and ʿUmar are? They are the two fathers of Islam and its mother). Jaʿfar al-Ṣādiq said: (I am innocent of anyone who mentions Abū Bakr and ʿUmar except with good).

177. Tarikh (al-Tabari) 1974No grade recorded

     قِصَّةِ الشُّورَى   قَالَ عُمَرُو بْنُ مَيْمُونَ الْأَوْدِيُّ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ لَمَّا طُعِنَ قِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ لَوِ اسْتَخْلَفْتَ. فَقَالَ: لَوْ كَانَ أَبُو عُبَيْدَةَ حَيًّا لَاسْتَخْلَفْتُهُ  وَقُلْتُ لِرَبِّي إِنْ سَأَلَنِي: سَمِعْتُ نَبِيَّكَ يَقُولُ: " إِنَّهُ أَمِينُ هَذِهِ الْأُمَّةِ ". وَلَوْ كَانَ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ حَيًّا لَاسْتَخْلَفْتُهُ وَقُلْتُ لِرَبِّي إِنْ سَأَلَنِي: سَمِعْتُ نَبِيَّكَ يَقُولُ: " إِنَّ سَالِمًا شَدِيدُ الْحُبِّ لِلَّهِ تَعَالَى ". فَقَالَ لَهُ رَجُلٌ: أَدُلُّكَ عَلَى عَبْدِ اللَّهِ بْنِ عُمَرَ فَقَالَ: قَاتَلَكَ اللَّهُ، وَاللَّهِ مَا أَرَدْتَ اللَّهَ بِهَذَا ! وَيْحَكَ ! كَيْفَ أَسْتَخْلِفُ رَجُلًا عَجَزَ عَنْ طَلَاقِ امْرَأَتِهِ ؟ لَا أَرَبَ لَنَا فِي أُمُورِكُمْ، فَمَا حَمِدْتُهَا فَأَرْغَبَ فِيهَا لِأَحَدٍ مِنْ أَهْلِ بَيْتِي، إِنْ كَانَ خَيْرًا فَقَدْ أَصَبْنَا مِنْهُ، وَإِنْ كَانَ شَرًّا فَقَدْ صُرِفَ عَنَّا، بِحَسْبِ آلِ عُمَرَ أَنْ يُحَاسَبَ مِنْهُمْ رَجُلٌ وَاحِدٌ، وَيُسْأَلَ عَنْ أَمْرِ أُمَّةِ مُحَمَّدٍ، أَمَا لَقَدْ جَهَدْتُ نَفْسِي وَحَرَمْتُ أَهْلِي، وَإِنْ نَجَوْتُ كِفَافًا لَا وِزْرَ وَلَا أَجْرَ إِنِّي لَسَعِيدٌ، وَأَنْظُرُ فَإِنْ أَسْتَخْلِفْ فَقَدِ اسْتَخْلَفَ مَنْ هُوَ خَيْرٌ مِنِّي، وَإِنْ أَتْرُكْ فَقَدْ تَرَكَ مَنْ هُوَ خَيْرٌ مِنِّي، وَلَنْ يُضَيِّعَ اللَّهُ دِينَهُ. فَخَرَجُوا ثُمَّ رَاحُوا فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ عَهِدْتَ عَهْدًا. فَقَالَ: قَدْ كُنْتُ أَجْمَعْتُ بَعْدَ مَقَالَتِي أَنْ أَنْظُرَ، فَأُوَلِّيَ رَجُلًا أَمْرَكُمْ هُوَ أَحْرَاكُمْ أَنْ يَحْمِلَكُمْ عَلَى الْحَقِّ وَأَشَارَ إِلَى عَلِيٍّ، فَرَهِقَتْنِي غَشْيَةٌ، فَرَأَيْتُ رَجُلًا دَخَلَ جَنَّةً فَجَعَلَ يَقْطِفُ كُلَّ غَضَّةٍ وَيَانِعَةٍ فَيَضُمُّهُ إِلَيْهِ وَيُصَيِّرُهُ تَحْتَهُ، فَعَلِمْتُ أَنَّ اللَّهَ غَالِبٌ عَلَى أَمْرِهِ، فَمَا أَرَدْتُ أَنْ أَتَحَمَّلَهَا حَيًّا وَمَيِّتًا، عَلَيْكُمْ هَؤُلَاءِ الرَّهْطَ الَّذِينَ قَالَ رَسُولُ اللَّهِ ﷺ: " إِنَّهُمْ مِنْ أَهْلِ الْجَنَّةِ "، وَهُمْ عَلِيٌّ، وَعُثْمَانُ، وَعَبْدُ الرَّحْمَنِ، وَسَعْدٌ، وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، فَلْيَخْتَارُوا مِنْهُمْ رَجُلًا، فَإِذَا وَلَّوْا وَالِيًا فَأَحْسِنُوا مُوَازَرَتَهُ وَأَعِينُوهُ. فَخَرَجُوا، فَقَالَ الْعَبَّاسُ لِعَلِيٍّ: لَا تَدْخُلْ مَعَهُمْ، قَالَ: إِنِّي أَكْرَهُ الْخِلَافَ. قَالَ: إِذَنْ تَرَى مَا تَكْرَهُ. فَلَمَّا أَصْبَحَ عُمَرُ دَعَا عَلِيًّا، وَعُثْمَانَ، وَسَعْدًا، وَعَبْدَ الرَّحْمَنِ، وَالزُّبَيْرَ، فَقَالَ لَهُمْ: إِنِّي نَظَرْتُ فَوَجَدْتُكُمْ رُؤَسَاءَ النَّاسِ وَقَادَتَهُمْ، وَلَا يَكُونُ هَذَا الْأَمْرُ إِلَّا فِيكُمْ، وَقَدْ قُبِضَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَنْكُمْ رَاضٍ، وَإِنِّي لَا أَخَافُ النَّاسَ عَلَيْكُمْ إِنِ اسْتَقَمْتُمْ وَلَكِنِّي أَخَافُكُمْ فِيمَا بَيْنَكُمْ، فَيَخْتَلِفُ النَّاسُ، فَانْهَضُوا إِلَى حُجْرَةِ عَائِشَةَ بِإِذْنِهَا فَتَشَاوَرُوا فِيهَا. وَوَضَعَ رَأْسَهُ وَقَدْ نَزَفَهُ الدَّمُ. فَدَخَلُوا فَتَنَاجَوْا حَتَّى ارْتَفَعَتْ أَصْوَاتُهُمْ، فَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: سُبْحَانَ اللَّهِ ! إِنَّ أَمِيرَ الْمُؤْمِنِينَ لَمْ يَمُتْ بَعْدُ. فَسَمِعَهُ عُمَرُ فَانْتَبَهَ وَقَالَ: [ أَلَا ] أَعْرِضُوا عَنْ هَذَا، فَإِذَا مِتُّ فَتَشَاوَرُوا ثَلَاثَةَ أَيَّامٍ، وَلْيُصَلِّ بِالنَّاسِ صُهَيْبٌ، وَلَا يَأْتِينَّ الْيَوْمُ الرَّابِعُ إِلَّا وَعَلَيْكُمْ أَمِيرٌ مِنْكُمْ، وَيَحْضُرُ عَبْدُ اللَّهِ بْنُ عُمَرَ مُشِيرًا، وَلَا شَيْءَ لَهُ مِنَ الْأَمْرِ، -كَهَيْئَةِ التَّعْزِيَةِ [لَهُ]- وَطَلْحَةُ شَرِيكُكُمْ فِي الْأَمْرِ، فَإِنْ قَدِمَ فِي الْأَيَّامِ الثَّلَاثَةِ فَأَحْضِرُوهُ أَمْرَكُمْ، وَإِنْ مَضَتِ الْأَيَّامُ الثَّلَاثَةُ قَبْلَ قُدُومِهِ فَأَمْضُوا أَمْرَكُمْ، وَمَنْ لِي بِطَلْحَةَ ؟ فَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ: أَنَا لَكَ بِهِ وَلَا يُخَالِفُ - إِنْ شَاءَ اللَّهُ تَعَالَى -. فَقَالَ عُمَرُ: أَرْجُو أَنْ لَا يُخَالِفَ - إِنْ شَاءَ اللَّهُ -، وَمَا أَظُنُّ يَلِي إِلَّا أَحَدُ هَذَيْنِ الرَّجُلَيْنِ: عَلِيٍّ أَوْ عُثْمَانَ، فَإِنْ وَلِيَ عُثْمَانُ فَرَجُلٌ فِيهِ لِينٌ، وَإِنْ وَلِيَ عَلِيٌّ فَفِيهِ دُعَابَةٌ، وَأَحْرَى بِهِ أَنْ يَحْمِلَهُمْ عَلَى طَرِيقِ الْحَقِّ، وَإِنْ تُوَلُّوا سَعْدًا فَأَهْلُهُ هُوَ، وَإِلَّا فَلْيَسْتَعِنْ بِهِ الْوَالِي، فَإِنِّي لَمْ أَعْزِلْهُ عَنْ ضَعْفٍ وَلَا خِيَانَةٍ، وَنِعْمَ ذُو الرَّأْيِ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، فَاسْمَعُوا مِنْهُ وَأَطِيعُوا. وَقَالَ لِأَبِي طَلْحَةَ الْأَنْصَارِيِّ: يَا أَبَا طَلْحَةَ، إِنَّ اللَّهَ طَالَمَا أَعَزَّ بِكُمُ الْإِسْلَامَ فَاخْتَرْ خَمْسِينَ رَجُلًا مِنَ الْأَنْصَارِ فَاسْتَحِثَّ هَؤُلَاءِ الرَّهْطَ حَتَّى يَخْتَارُوا رَجُلًا مِنْهُمْ. وَقَالَ لِلْمِقْدَادِ بْنِ الْأَسْوَدِ: إِذَا وَضَعْتُمُونِي فِي حُفْرَتِي فَاجْمَعْ هَؤُلَاءِ الرَّهْطَ فِي بَيْتٍ حَتَّى يَخْتَارُوا رَجُلًا. وَقَالَ لِصُهَيْبٍ: صَلِّ بِالنَّاسِ ثَلَاثَةَ أَيَّامٍ، وَأَدْخِلْ هَؤُلَاءِ الرَّهْطَ بَيْتًا وَقُمْ عَلَى رُءُوسِهِمْ، فَإِنِ اجْتَمَعَ خَمْسَةٌ وَأَبَى وَاحِدٌ فَاشْدَخْ رَأْسَهُ بِالسَّيْفِ، وَإِنِ اتَّفَقَ أَرْبَعَةٌ وَأَبَى اثْنَانِ فَاضْرِبْ رُءُوسَهُمَا، وَإِنْ رَضِيَ ثَلَاثَةٌ رَجُلًا وَثَلَاثَةٌ رَجُلًا فَحَكِّمُوا عَبْدَ اللَّهِ بْنَ عُمَرَ، فَإِنْ لَمْ يَرْضَوْا بِحُكْمِ عَبْدِ اللَّهِ بْنِ عُمَرَ فَكُونُوا مَعَ الَّذِينَ فِيهِمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَاقْتُلُوا الْبَاقِينَ إِنْ رَغِبُوا عَمَّا اجْتَمَعَ فِيهِ النَّاسُ. فَخَرَجُوا، فَقَالَ عَلِيٌّ لِقَوْمٍ مَعَهُ مِنْ بَنِي هَاشِمٍ: إِنْ أُطِيعَ فِيكُمْ قَوْمُكُمْ لَمْ تُؤَمَّرُوا أَبَدًا، وَتَلَقَّاهُ عَمُّهُ الْعَبَّاسُ فَقَالَ: عَدَلْتَ عَنَّا ! فَقَالَ: وَمَا عِلْمُكَ ؟ قَالَ: قُرُّنَّ بَنِي عُثْمَانَ، وَقَالَ: كُونُوا مَعَ الْأَكْثَرِ، فَإِنْ رَضِيَ رَجُلَانِ رَجُلًا وَرَجُلَانِ رَجُلًا فَكُونُوا مَعَ الَّذِينَ فِيهِمْ عَبْدُ الرَّحْمَنِ، فَسَعْدٌ لَا يُخَالِفُ ابْنَ عَمِّهِ، وَعَبْدُ الرَّحْمَنِ صِهْرُ عُثْمَانَ لَا يَخْتَلِفُونَ فَيُوَلِّيهَا أَحَدُهُمَا الْآخَرَ، فَلَوْ كَانَ الْآخَرَانِ مَعِي لَمْ يَنْفَعَانِي. فَقَالَ لَهُ الْعَبَّاسُ: لَمْ أَرْفَعْكَ فِي شَيْءٍ إِلَّا رَجَعْتَ إِلَيَّ مُسْتَأْخِرًا لِمَا أَكْرَهُ، أَشَرْتُ عَلَيْكَ عِنْدَ وَفَاةِ رَسُولِ اللَّهِ ﷺ أَنْ تَسْأَلَهُ فِيمَنْ هَذَا الْأَمْرُ فَأَبَيْتَ، فَأَشَرْتُ عَلَيْكَ بَعْدَ وَفَاتِهِ أَنْ تُعَاجِلَ الْأَمْرَ فَأَبَيْتَ، وَأَشَرْتُ عَلَيْكَ حِينَ سَمَّاكَ عُمَرُ فِي الشُّورَى أَنْ لَا تَدْخُلَ مَعَهُمْ فَأَبَيْتَ، احْفَظْ عَنِّي وَاحِدَةً: كُلَّمَا عَرَضَ عَلَيْكَ الْقَوْمُ فَقُلْ: لَا، إِلَّا أَنْ يُوَلُّوكَ، وَاحْذَرْ هَؤُلَاءِ الرَّهْطَ فَإِنَّهُمْ لَا يَبْرَحُونَ يَدْفَعُونَنَا عَنْ هَذَا الْأَمْرِ حَتَّى يَقُومَ بِهِ لَنَا غَيْرُنَا، وَايْمُ اللَّهِ لَا يَنَالُهُ إِلَّا بَشَرٌ لَا يَنْفَعُ مَعَهُ خَيْرٌ ! فَقَالَ عَلِيٌّ: أَمَا لَئِنْ بَقِيَ عُثْمَانُ لَأُذَكِّرَنَّهُ مَا أَتَى، وَلَئِنْ مَاتَ لَيَتَدَاوَلُنَّهَا بَيْنَهُمْ، وَلَئِنْ فَعَلُوا لَتَجِدَنِّي حَيْثُ يَكْرَهُونَ، ثُمَّ تَمَثَّلَ: حَلَفْتُ بِرَبِّ الرَّاقِصَاتِ عَشِيَّةً غَدَوْنَ خِفَافًا فَابْتَدَرْنَ الْمُحَصَّبَا     لَيَخْتَلِيَنْ رَهْطُ ابْنِ يَعْمَرَ قَارِنًا نَجِيعًا بَنُو الشُّدَّاخِ وِرْدًا مُصَلَّبًا وَالْتَفَتَ فَرَأَى أَبَا طَلْحَةَ فَكَرِهَ مَكَانَهُ، فَقَالَ أَبُو طَلْحَةَ: لَنْ تُرَاعَ أَبَا الْحَسَنِ. اجتماع أهل الشورى بعد وفاة عمر فَلَمَّا مَاتَ عُمَرُ وَأُخْرِجَتْ جِنَازَتُهُ صَلَّى عَلَيْهِ صُهيْبٌ، فَلَمَّا دُفِنَ عُمَرُ جَمَعَ الْمِقْدَادُ أَهْلَ الشُّورَى فِي بَيْتِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَقِيلَ: فِي بَيْتِ الْمَالِ، وَقِيلَ: فِي حُجْرَةِ عَائِشَةَ بِإِذْنِهَا، وَطَلْحَةُ غَائِبٌ، وَأَمَرُوا أَبَا طَلْحَةَ أَنْ يَحْجُبَهُمْ، وَجَاءَ عَمْرُو بْنُ الْعَاصِ وَالْمُغِيرَةُ بْنُ شُعْبَةَ فَجَلَسَا بِالْبَابِ، فَحَصَبَهُمَا سَعْدٌ وَأَقَامَهُمَا وَقَالَ: تُرِيدَانِ أَنْ تَقُولَا: حَضَرْنَا وَكُنَّا فِي أَهْلِ الشُّورَى ! فَتَنَافَسَ الْقَوْمُ فِي الْأَمْرِ، وَكَثُرَ فِيهِمُ الْكَلَامُ، فَقَالَ أَبُو طَلْحَةَ: أَنَا كُنْتُ لَأَنْ تَدْفَعُوهَا أَخْوَفَ مِنِّي لَأَنْ تَتَنَافَسُوهَا، وَالَّذِي ذَهَبَ بِنَفْسِ عُمَرَ لَا أَزِيدُكُمْ عَلَى الْأَيَّامِ الثَّلَاثَةِ الَّتِي أَمَرَ، ثُمَّ أَجْلِسُ فِي بَيْتِي فَأَنْظُرُ مَا تَصْنَعُونَ ! فَقَالَ عَبْدُ الرَّحْمَنِ: أَيُّكُمْ يُخْرِجُ مِنْهَا نَفْسَهُ وَيَتَقَلَّدُهَا عَلَى أَنْ يُوَلِّيَهَا أَفْضَلَكُمْ ؟ فَلَمْ يُجِبْهُ أَحَدٌ. فَقَالَ: فَأَنَا أَنْخَلِعُ مِنْهَا. فَقَالَ عُثْمَانُ: أَنَا أَوَّلُ مَنْ رَضِيَ. فَقَالَ الْقَوْمُ: قَدْ رَضِينَا. وَعَلِيٌّ سَاكِتٌ. فَقَالَ: مَا تَقُولُ يَا أَبَا الْحَسَنِ ؟ قَالَ: أَعْطِنِي مَوْثِقًا لَتُؤْثِرَنَّ الْحَقَّ وَلَا تَتَّبِعِ الْهَوَى وَلَا تَخُصَّ ذَا رَحِمٍ وَلَا تَأْلُو الْأُمَّةَ نُصْحًا. فَقَالَ: أَعْطُونِي مَوَاثِيقَكُمْ عَلَى أَنْ تَكُونُوا مَعِيَ عَلَى مَنْ بَدَّلَ وَغَيَّرَ وَأَنْ تَرْضَوْا مَنِ اخْتَرْتُ لَكُمْ، وَعَلَيَّ مِيثَاقُ اللَّهِ أَنْ لَا أَخُصَّ ذَا رَحِمٍ لِرَحِمِهِ وَلَا آلُو الْمُسْلِمِينَ، فَأَخَذَ مِنْهُمْ مِيثَاقًا وَأَعْطَاهُمْ مِثْلَهُ، فَقَالَ لِعَلِيٍّ: تَقُولُ إِنِّي أَحَقُّ مَنْ حَضَرَ بِهَذَا الْأَمْرِ ; لِقَرَابَتِكَ وَسَابِقَتِكَ وَحُسْنِ أَثَرِكَ فِي الدِّينِ وَلَمْ تُبْعِدْ، وَلَكِنْ أَرَأَيْتَ لَوْ صُرِفَ هَذَا الْأَمْرُ عَنْكَ، فَلَمْ تَحْضُرْ، مَنْ كُنْتَ تَرَى مِنْ هَؤُلَاءِ الرَّهْطِ أَحَقَّ بِهِ ؟ قَالَ: عُثْمَانُ. وَخَلَا بِعُثْمَانَ فَقَالَ: تَقُولُ شَيْخٌ مِنْ بَنِي عَبْدِ مَنَافٍ، وَصِهْرُ رَسُولِ اللَّهِ ﷺ، وَابْنُ عَمِّهِ، وَلِي سَابِقَةٌ وَفَضْلٌ، فَأَيْنَ يُصْرَفُ هَذَا الْأَمْرُ عَنِّي ؟ وَلَكِنْ لَوْ لَمْ تَحْضُرْ؛ أَيَّ هَؤُلَاءِ الرَّهْطِ تَرَاهُ أَحَقَّ بِهِ ؟ قَالَ: عَلِيٌّ. وَلَقِيَ عَلِيٌّ سَعْدًا فَقَالَ لَهُ: ( اتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ )، أَسْأَلُكَ بِرَحِمِ ابْنِي هَذَا مِنْ رَسُولِ اللَّهِ ﷺ وَبِرَحِمِ عَمِّي حَمْزَةَ مِنْكَ أَنْ تَكُونَ مَعَ عَبْدِ الرَّحْمَنِ لِعُثْمَانَ ظَهِيرًا. وَدَارَ عَبْدُ الرَّحْمَنِ لَيَالِيَهُ يَلْقَى أَصْحَابَ رَسُولِ اللَّهِ ﷺ، وَمَنْ وَافَى الْمَدِينَةَ مِنْ أُمَرَاءِ الْأَجْنَادِ وَأَشْرَافِ النَّاسِ يُشَاوِرُهُمْ، حَتَّى إِذَا كَانَ اللَّيْلَةُ الَّتِي صَبِيحَتُهَا تَسْتَكْمِلُ الْأَجَلَ، أَتَى مَنْزِلَ الْمِسْوَرِ بْنِ مَخْرَمَةَ، فَأَيْقَظَهُ وَقَالَ لَهُ: لَمْ أَذُقْ فِي هَذِهِ اللَّيْلَةِ كَبِيرَ غَمْضٍ، انْطَلِقْ فَادْعُ الزُّبَيْرَ وَسَعْدًا. فَدَعَاهُمَا. فَبَدَأَ بِالزُّبَيْرِ فَقَالَ لَهُ: خَلِّ بَنِي عَبْدِ مَنَافٍ وَهَذَا الْأَمْرَ. قَالَ: نَصِيبِي لِعَلِيٍّ. وَقَالَ لِسَعْدٍ: اجْعَلْ نَصِيبَكَ لِي. فَقَالَ: إِنِ اخْتَرْتَ نَفْسَكَ فَنَعَمْ، وَإِنِ اخْتَرْتَ عُثْمَانَ فَعَلِيٌّ أَحَبُّ إِلَيَّ، أَيُّهَا الرَّجُلُ، بَايِعْ لِنَفْسِكَ وَأَرِحْنَا وَارْفَعْ رُءُوسَنَا. فَقَالَ لَهُ: قَدْ خَلَعْتُ نَفْسِي عَلَى أَنْ أَخْتَارَ، وَلَوْ لَمْ أَفْعَلْ لَمْ أَرُدَّهَا، إِنِّي رَأَيْتُ رَوْضَةً خَضْرَاءَ كَثِيرَةَ الْعُشْبِ، فَدَخَلَ فَحْلٌ مَا رَأَيْتُ أَكْرَمَ مِنْهُ فَمَرَّ كَأَنَّهُ سَهْمٌ، لَمْ يَلْتَفِتْ إِلَى شَيْءٍ مِنْهَا حَتَّى قَطَعَهَا لَمْ يُعَرِّجْ، وَدَخَلَ بَعِيرٌ يَتْلُوهُ فَاتَّبَعَ أَثَرَهُ حَتَّى خَرَجَ مِنْهَا، ثُمَّ دَخَلَ فَحْلٌ عَبْقَرِيٌّ يَجُرُّ خِطَامَهُ، وَمَضَى قَصْدَ الْأَوَّلَيْنِ، ثُمَّ دَخَلَ بَعِيرٌ رَابِعٌ فَرَتَعَ فِي الرَّوْضَةِ، وَلَا وَاللَّهِ لَا أَكُونُ الرَّابِعَ وَلَا يَقُومُ مَقَامَ أَبِي بَكْرٍ وَعُمَرَ بَعْدَهُمَا أَحَدٌ فَيَرْضَى النَّاسُ عَنْهُ. قَالَ: وَأَرْسَلَ الْمِسْوَرَ فَاسْتَدْعَى عَلِيًّا، فَنَاجَاهُ طَوِيلًا وَهُوَ لَا يَشُكُّ أَنَّهُ صَاحِبُ الْأَمْرِ، ثُمَّ نَهَضَ، ثُمَّ أَرْسَلَ إِلَى عُثْمَانَ فَتَنَاجَيَا حَتَّى فَرَّقَ بَيْنَهُمَا الصُّبْحُ. قَالَ عَمْرُو بْنُ مَيْمُونٍ: قَالَ لِي عَبْدُ اللَّهِ بْنُ عُمَرَ: مَنْ أَخْبَرَكَ أَنَّهُ يَعْلَمُ مَا كَلَّمَ بِهِ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ عَلِيًّا وَعُثْمَانَ، فَقَدْ قَالَ بِغَيْرِ عِلْمٍ، فَوَقَعَ قَضَاءُ رَبِّكَ عَلَى عُثْمَانَ. فَلَمَّا صَلَّوُا الصُّبْحَ جَمَعَ الرَّهْطَ، وَبَعَثَ إِلَى مَنْ حَضَرَهُ مِنَ الْمُهَاجِرِينَ وَأَهْلِ السَّابِقَةِ وَالْفَضْلِ مِنَ الْأَنْصَارِ، وَإِلَى أُمَرَاءِ الْأَجْنَادِ فَاجْتَمَعُوا حَتَّى الْتَجَّ الْمَسْجِدُ بِأَهْلِهِ، فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ النَّاسَ قَدْ أَجْمَعُوا أَنْ يَرْجِعَ أَهْلُ الْأَمْصَارِ إِلَى أَمْصَارِهِمْ، فَأَشِيرُوا عَلَيَّ. فَقَالَ عَمَّارٌ: إِنْ أَرَدْتَ أَنْ لَا يَخْتَلِفَ الْمُسْلِمُونَ فَبَايِعْ عَلِيًّا. فَقَالَ الْمِقْدَادُ بْنُ الْأَسْوَدِ: صَدَقَ عَمَّارٌ، إِنْ بَايَعْتَ عَلِيًّا قُلْنَا: سَمِعْنَا وَأَطَعْنَا. قَالَ ابْنُ أَبِي سَرْحٍ: إِنْ أَرَدْتَ أَنْ لَا تَخْتَلِفَ قُرَيْشٌ فَبَايِعْ عُثْمَانَ. فَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي رَبِيعَةَ: صَدَقْتَ إِنْ بَايَعْتَ عُثْمَانَ قُلْنَا: سَمِعْنَا وَأَطَعْنَا. فَشَتَمَ عَمَّارٌ ابْنَ أَبِي سَرْحٍ وَقَالَ: مَتَى كُنْتَ تَنْصَحُ الْمُسْلِمِينَ ؟ فَتَكَلَّمَ بَنُو هَاشِمٍ وَبَنُو أُمَيَّةَ فَقَالَ عَمَّارٌ: أَيُّهَا النَّاسُ، إِنَّ اللَّهَ أَكْرَمَنَا بِنَبِيِّهِ وَأَعَزَّنَا بِدِينِهِ فَأَنَّى تَصْرِفُونَ هَذَا الْأَمْرَ عَنْ أَهْلِ بَيْتِ نَبِيِّكُمْ ؟ فَقَالَ رَجُلٌ مِنْ بَنِي مَخْزُومٍ: لَقَدْ عَدَوْتَ طَوْرَكَ يَا ابْنَ سُمَيَّةَ، وَمَا أَنْتَ وَتَأْمِيرُ قُرَيْشٍ لِأَنْفُسِهَا ! فَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ: يَا عَبْدَ الرَّحْمَنِ، افْرُغْ قَبْلَ أَنْ يُفْتَنَ النَّاسُ. فَقَالَ عَبْدُ الرَّحْمَنِ: إِنِّي قَدْ نَظَرْتُ وَشَاوَرْتُ، فَلَا تَجْعَلُنَّ أَيُّهَا الرَّهْطُ عَلَى أَنْفُسِكُمْ سَبِيلًا، وَدَعَا عَلِيًّا وَقَالَ: عَلَيْكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ لَتَعْمَلَنَّ بِكِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ وَسِيرَةِ الْخَلِيفَتَيْنِ مِنْ بَعْدِهِ. قَالَ: أَرْجُو أَنْ أَفْعَلَ فَأَعْمَلَ بِمَبْلَغِ عِلْمِي وَطَاقَتِي، وَدَعَا عُثْمَانَ فَقَالَ لَهُ مِثْلَ مَا قَالَ لِعَلِيٍّ، فَقَالَ: نَعَمْ نَعْمَلُ. فَرَفَعَ رَأْسَهُ إِلَى سَقْفِ الْمَسْجِدِ وَيَدُهُ فِي يَدِ عُثْمَانَ فَقَالَ: اللَّهُمَّ اسْمَعْ وَاشْهَدْ. اللَّهُمَّ إِنِّي قَدْ جَعَلْتُ مَا فِي رَقَبَتِي مِنْ ذَلِكَ فِي رَقَبَةِ عُثْمَانَ، فَبَايَعَهُ. فَقَالَ عَلِيٌّ: لَيْسَ هَذَا أَوَّلَ يَوْمٍ تَظَاهَرْتُمْ فِيهِ عَلَيْنَا، ( فَصَبْرٌ جَمِيلٌ وَاللَّهُ الْمُسْتَعَانُ عَلَى مَا تَصِفُونَ )، وَاللَّهِ مَا وَلَّيْتَ عُثْمَانَ إِلَّا لِيُرَدَّ الْأَمْرُ إِلَيْكَ، وَاللَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ ! فَقَالَ عَبْدُ الرَّحْمَنِ: يَا عَلِيُّ، لَا تَجْعَلْ عَلَى نَفْسِكَ حُجَّةً وَسَبِيلًا. فَخَرَجَ عَلِيٌّ وَهُوَ يَقُولُ: سَيَبْلُغُ الْكِتَابُ أَجَلَهُ. فَقَالَ الْمِقْدَادُ: يَا عَبْدَ الرَّحْمَنِ، أَمَا وَاللَّهِ لَقَدْ تَرَكْتَهُ وَإِنَّهُ مِنَ الَّذِينَ يَقْضُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ. فَقَالَ: يَا مِقْدَادُ، وَاللَّهِ لَقَدِ اجْتَهَدْتُ لِلْمُسْلِمِينَ. قَالَ: إِنْ كُنْتَ أَرَدْتَ اللَّهَ فَأَثَابَكَ اللَّهُ ثَوَابَ الْمُحْسِنِينَ. فَقَالَ الْمِقْدَادُ: مَا رَأَيْتُ مِثْلَ مَا أَتَى إِلَى أَهْلِ هَذَا الْبَيْتِ بَعْدَ نَبِيِّهِمْ، إِنِّي لَأَعْجَبُ مِنْ قُرَيْشٍ أَنَّهُمْ تَرَكُوا رَجُلًا مَا أَقُولُ وَلَا أَعْلَمُ أَنَّ رَجُلًا أَقْضَى بِالْعَدْلِ وَلَا أَعْلَمَ مِنْهُ، أَمَا وَاللَّهِ لَوْ أَجِدُ أَعْوَانًا عَلَيْهِ ! فَقَالَ عَبْدُ الرَّحْمَنِ: يَا مِقْدَادُ اتَّقِ اللَّهَ فَإِنِّي خَائِفٌ عَلَيْكَ الْفِتْنَةَ. فَقَالَ رَجُلٌ لِلْمِقْدَادِ: رَحِمَكَ اللَّهُ، مَنْ أَهْلُ هَذَا الْبَيْتِ وَمَنْ هَذَا الرَّجُلُ ؟ قَالَ: أَهْلُ الْبَيْتِ بَنُو عَبْدِ الْمُطَّلِبِ، وَالرَّجُلُ عَلِيُّ بْنُ أَبِي طَالِبٍ. فَقَالَ عَلِيٌّ: إِنَّ النَّاسَ يَنْظُرُونَ إِلَى قُرَيْشٍ وَقُرَيْشٌ تَنْظُرُ بَيْنَهَا فَتَقُولُ: إِنْ وَلِيَ عَلَيْكُمْ بَنُو هَاشِمٍ لَمْ تَخْرُجْ مِنْهُمْ أَبَدًا، وَمَا كَانَتْ فِي غَيْرِهِمْ تَدَاوَلْتُمُوهَا بَيْنَكُمْ. وَقَدِمَ طَلْحَةُ فِي الْيَوْمِ الَّذِي بُويِعَ فِيهِ لِعُثْمَانَ فَقِيلَ لَهُ: بَايَعُوا لِعُثْمَانَ. فَقَالَ: كُلُّ قُرَيْشٍ رَاضٍ بِهِ ؟ قَالُوا: نَعَمْ. فَأَتَى عُثْمَانَ، فَقَالَ لَهُ عُثْمَانُ: أَنْتَ عَلَى رَأْسِ أَمْرِكَ وَإِنْ أَبَيْتَ رَدَدْتُهَا. قَالَ: أَتَرُدُّهَا ؟ قَالَ: نَعَمْ. قَالَ: أَكُلُّ النَّاسِ بَايَعُوكَ ؟ قَالَ: نَعَمْ. قَالَ: قَدْ رَضِيتُ لَا أَرْغَبُ عَمَّا أَجْمَعُوا عَلَيْهِ. وَبَايَعَهُ. وَقَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ لِعَبْدِ الرَّحْمَنِ: يَا أَبَا مُحَمَّدٍ قَدْ أَصَبْتَ أَنْ بَايَعْتَ عُثْمَانَ. وَقَالَ لِعُثْمَانَ: وَلَوْ بَايَعَ عَبْدُ الرَّحْمَنِ غَيْرَكَ مَا رَضِينَا. فَقَالَ عَبْدُ الرَّحْمَنِ: كَذَبْتَ يَا أَعْوَرُ، لَوْ بَايَعْتُ غَيْرَهُ لَبَايَعْتَهُ، وَلَقُلْتَ هَذِهِ الْمَقَالَةَ. قَالَ: وَكَانَ الْمِسْوَرُ يَقُولُ: مَا رَأَيْتُ أَحَدًا بَذَّ قَوْمًا فِيمَا دَخَلُوا فِيهِ بِمِثْلِ مَا بَذَّهُمْ عَبْدُ الرَّحْمَنِ. قُلْتُ: قَوْلُهُ: إِنَّ عَبْدَ الرَّحْمَنِ صِهْرُ عُثْمَانَ، يَعْنِي: عَبْدُ الرَّحْمَنِ تَزَوَّجَ أُمَّ كُلْثُومٍ بِنْتَ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ، وَهِيَ أُخْتُ عُثْمَانَ لِأُمِّهِ، خَلَفَ عَلَيْهَا عُقْبَةُ بَعْدَ عُثْمَانَ. رواية أخرى في الشورى بعد وفاة عمر بن الخطاب ؓ وَقَدْ ذَكَرَ أَبُو جَعْفَرٍ رِوَايَةً أُخْرَى فِي الشُّورَى عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَهِيَ تَمَامُ حَدِيثِ مَقْتَلِ عُمَرَ، وَقَدْ تَقَدَّمَ، وَالَّذِي ذَكَرَهُ هَاهُنَا قَرِيبٌ مِنَ الَّذِي تَقَدَّمَ آنِفَا، غَيْرَ أَنَّهُ قَالَ: لَمَّا دُفِنَ عُمَرُ جَمَعَهُمْ عَبْدُ الرَّحْمَنِ وَخَطَبَهُمْ وَأَمَرَهُمْ بِالِاجْتِمَاعِ وَتَرْكِ التَّفَرُّقِ، فَتَكَلَّمَ عُثْمَانُ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي اتَّخَذَ مُحَمَّدًا نَبِيًّا، وَبَعَثَهُ رَسُولًا، وَصَدَقَهُ وَعْدَهُ، وَوَهَبَ لَهُ نَصْرَهُ عَلَى كُلِّ مَنْ بَعُدَ نَسَبًا أَوْ قَرُبَ رَحِمًا، ﷺ، جَعَلَنَا اللَّهُ لَهُ تَابِعِينَ، وَبِأَمْرِهِ مُهْتَدِينَ، فَهُوَ لَنَا نُورٌ، وَنَحْنُ بِأَمْرِهِ نَقُومُ عِنْدَ تَفَرُّقِ الْأَهْوَاءِ وَمُجَادَلَةِ الْأَعْدَاءِ، جَعَلَنَا اللَّهُ بِفَضْلِهِ أَئِمَّةً، وَبِطَاعَتِهِ أُمَرَاءَ، لَا يَخْرُجُ أَمْرُنَا مِنَّا، وَلَا يَدْخُلُ عَلَيْنَا غَيْرُنَا، إِلَّا مَنْ سَفِهَ الْحَقَّ، وَنَكَلَ عَنِ الْقَصْدِ، وَأَحْرِ بِهَا يَا ابْنَ عَوْفٍ أَنْ تُتْرَكَ، وَأَجْدِرِ بِهَا أَنْ تَكُونَ إِنْ خُولِفَ أَمْرُكَ وَتُرِكَ دُعَاؤُكَ، فَأَنَا أَوَّلُ مُجِيبٍ لَكَ وَدَاعٍ إِلَيْكَ وَكَفِيلٌ بِمَا أَقُولُ زَعِيمٌ، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ. ثُمَّ تَكَلَّمَ الزُّبَيْرُ بَعْدَهُ فَقَالَ: أَمَّا بَعْدُ فَإِنَّ دَاعِيَ اللَّهِ لَا يُجْهَلُ، وَمُجِيبَهُ لَا يُخْذَلُ عِنْدَ تَفَرُّقِ الْأَهْوَاءِ وَلَيِّ الْأَعْنَاقِ، وَلَنْ يُقَصِّرَ عَمَّا قُلْتُ إِلَّا غَوِيٌّ، وَلَنْ يَتْرُكَ مَا دَعَوْتُ إِلَيْهِ إِلَّا شَقِيٌّ، وَلَوْلَا حُدُودٌ لِلَّهِ فُرِضَتْ، وَفَرَائِضُ لِلَّهِ حُدَّتْ، تُرَاحُ عَلَى أَهْلِهَا وَتَحْيَا وَلَا تَمُوتُ، لَكَانَ الْمَوْتُ مِنَ الْإِمَارَةِ نَجَاةً، وَالْفِرَارُ مِنَ الْوِلَايَةِ عِصْمَةً، وَلَكِنْ لِلَّهِ عَلَيْنَا إِجَابَةُ الدَّعْوَةِ وَإِظْهَارُ السُّنَّةِ، لِئَلَّا نَمُوتَ مَوْتَةً عِمِّيَّةً، وَلَا نَعْمَى عَمَى الْجَاهِلِيَّةِ، فَأَنَا مُجِيبُكَ إِلَى مَا دَعَوْتَ، وَمُعِينُكَ عَلَى مَا أَمَرْتَ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ. ثُمَّ تَكَلَّمَ سَعْدٌ فَقَالَ بَعْدَ حَمْدِ اللَّهِ: وَبِمُحَمَّدٍ ﷺ، أَنَارَتِ الطُّرُقُ وَاسْتَقَامَتِ السُّبُلُ، وَظَهَرَ كُلُّ حَقٍّ، وَمَاتَ كُلُّ بَاطِلٍ، إِيَّاكُمْ أَيُّهَا النَّفَرُ وَقَوْلَ الزُّورِ، وَأُمْنِيَةَ أَهْلِ الْغُرُورِ، وَقَدْ سَلَبَتِ الْأَمَانِيُّ قَوْمًا قَبْلَكُمْ، وَرِثُوا مَا وَرِثْتُمْ وَنَالُوا مَا نِلْتُمْ فَاتَّخَذَهُمُ اللَّهُ عَدُوًّا، وَلَعَنَهُمْ لَعْنًا كَبِيرًا. قَالَ اللَّهُ - تَعَالَى -: ( لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ ) إِلَى قَوْلِهِ: ( لَبِئْسَ مَا كَانُوا يَفْعَلُونَ )، إِنِّي نَكَبْتُ قَرْنِي وَأَخَذْتُ سَهْمِي الْفَالِجَ وَأَخَذْتُ لِطَلْحَةَ بْنِ عُبَيْدِ اللَّهِ مَا ارْتَضَيْتُ لِنَفْسِي، فَأَنَا بِهِ كَفِيلٌ وَبِمَا أَعْطَيْتُ عَنْهُ زَعِيمٌ، وَالْأَمْرُ إِلَيْكَ يَا ابْنَ عَوْفٍ بِجُهْدِ النَّفْسِ وَقَصْدِ النُّصْحِ، وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ، وَإِلَيْهِ الرُّجُوعُ، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ، وَأَعُوذُ بِاللَّهِ مِنْ مُخَالَفَتِكُمْ. ثُمَّ تَكَلَّمَ عَلِيُّ بْنُ أَبِي طَالِبٍ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي بَعَثَ مُحَمَّدًا مِنَّا نَبِيًّا، وَبَعَثَهُ إِلَيْنَا رَسُولًا، فَنَحْنُ بَيْتُ النُّبُوَّةِ، وَمَعْدِنُ الْحِكْمَةِ، وَأَمَانُ أَهْلِ الْأَرْضِ، وَنَجَاةٌ لِمَنْ طَلَبَ، لَنَا حَقٌّ إِنْ نُعْطَهُ نَأْخُذْهُ، وَإِنْ نُمْنَعْهُ نَرْكَبْ أَعْجَازَ الْإِبِلِ وَلَوْ طَالَ السُّرَى، لَوْ عَهِدَ إِلَيْنَا رَسُولُ اللَّهِ ﷺ عَهْدًا لَأَنْفَذْنَا عَهْدَهُ، وَلَوْ قَالَ لَنَا قَوْلًا لَجَادَلْنَا عَلَيْهِ حَتَّى نَمُوتَ، لَنْ يُسْرِعَ أَحَدٌ قَبْلِي إِلَى دَعْوَةِ حَقٍّ وَصِلَةِ رَحِمٍ، لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، اسْمَعُوا كَلَامِي وَعُوا مَنْطِقِي، عَسَى أَنْ تَرَوْا ( هَذَا الْأَمْرَ ) بَعْدَ هَذَا الْمَجْمَعِ تُنْتَضَى فِيهِ السُّيُوفُ، وَتُخَانُ فِيهِ الْعُهُودُ، حَتَّى تَكُونُوا جَمَاعَةً، وَيَكُونَ بَعْضُكُمْ أَئِمَّةً لِأَهْلِ الضَّلَالَةِ وَشِيعَةً لِأَهْلِ الْجَهَالَةِ، ثُمَّ قَالَ: فَإِنْ تَكُ جَاسِمٌ هَلَكَتْ فَإِنِّي     بِمَا فَعَلَتْ بَنُو عَبْدِ بْنِ ضَجْمِ مُطِيعٌ فِي الْهَوَاجِرِ كُلَّ غَيٍّ     بَصِيرٌ بِالنَّوَى مِنْ كُلِّ نَجْمِ فَقَالَ عَبْدُ الرَّحْمَنِ: أَيُّكُمْ يَطِيبُ نَفْسًا أَنْ يُخْرِجَ نَفْسَهُ مِنْ هَذَا الْأَمْرِ ؟ وَذَكَرَ قَرِيبًا مِمَّا تَقَدَّمَ. ثُمَّ جَلَسَ عُثْمَانُ فِي جَانِبِ الْمَسْجِدِ بَعْدَ بَيْعَتِهِ، وَدَعَا عُبَيْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ، وَكَانَ قَتَلَ [ قَاتِلَ ] أَبِيهِ أَبَا لُؤْلُؤَةَ، وَقَتَلَ جُفَيْنَةَ رَجُلًا نَصْرَانِيًّا مِنْ أَهْلِ الْحِيرَةِ، كَانَ ظَهِيرًا لِسَعْدِ بْنِ مَالِكٍ، وَقَتَلَ الْهُرْمُزَانَ، فَلَمَّا ضَرَبَهُ بِالسَّيْفِ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ ! فَلَمَّا قَتَلَ هَؤُلَاءِ أَخَذَهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَحَبَسَهُ فِي دَارِهِ وَأَخَذَ سَيْفَهُ وَأَحْضَرَهُ عِنْدَ عُثْمَانَ، وَكَانَ عُبَيْدُ اللَّهِ يَقُولُ: وَاللَّهِ لَأَقْتُلَنَّ رِجَالًا مِمَّنْ شَرَكَ فِي دَمِ أَبِي، يُعَرِّضُ بِالْمُهَاجِرِينَ وَالْأَنْصَارِ، وَإِنَّمَا قَتَلَ هَؤُلَاءِ النَّفَرَ لِأَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ قَالَ غَدَاةَ قُتِلَ عُمَرُ: رَأَيْتُ عَشِيَّةَ أَمْسِ الْهُرْمُزَانَ وَأَبَا لُؤْلُؤَةَ وَجُفَيْنَةَ وَهُمْ يَتَنَاجَوْنَ، فَلَمَّا رَأَوْنِي ثَارُوا وَسَقَطَ مِنْهُمْ خِنْجَرٌ لَهُ رَأْسَانِ نِصَابُهُ فِي وَسَطِهِ، وَهُوَ الْخِنْجَرُ الَّذِي ضُرِبَ بِهِ عُمَرُ، فَقَتَلَهُمْ عُبَيْدُ اللَّهِ. فَلَمَّا أَحْضَرَهُ عُثْمَانُ قَالَ: أَشِيرُوا عَلَيَّ فِي هَذَا الرَّجُلِ الَّذِي فَتَقَ فِي الْإِسْلَامِ مَا فَتَقَ ! فَقَالَ عَلِيٌّ: أَرَى أَنْ تَقْتُلَهُ. فَقَالَ بَعْضُ الْمُهَاجِرِينَ: قُتِلَ عُمَرُ أَمْسِ وَيُقْتَلُ ابْنُهُ الْيَوْمَ ! فَقَالَ عَمْرُو بْنُ الْعَاصِ: إِنَّ اللَّهَ قَدْ أَعْفَاكَ أَنْ يَكُونَ هَذَا الْحَدَثُ وَلَكَ عَلَى الْمُسْلِمِينَ سُلْطَانٌ. فَقَالَ عُثْمَانُ: أَنَا وَلِيُّهُ، وَقَدْ جَعَلْتُهَا دِيَةً وَأَحْتَمِلُهَا فِي مَالِي. وَكَانَ زِيَادُ بْنُ لَبِيدٍ الْبَيَاضِيُّ الْأَنْصَارِيُّ إِذَا رَأَى عُبَيْدَ اللَّهِ يَقُولُ: أَلَا يَا عُبَيْدَ اللَّهِ مَا لَكَ مَهْرَبٌ     وَلَا مَلْجَأٌ مِنِ ابْنِ أَرْوَى وَلَا خَفَرْ أَصَبْتَ دَمًا وَاللَّهِ فِي غَيْرِ حِلِّهِ     حَرَامًا وَقَتْلُ الْهُرْمُزَانِ لَهُ خَطَرْ عَلَى غَيْرِ شَيْءٍ غَيْرَ أَنْ قَالَ قَائِلٌ     أَتَتَّهِمُونَ الْهُرْمُزَانَ عَلَى عُمَرْ فَقَالَ سَفِيهٌ، وَالْحَوَادِثُ جَمَّةٌ:     نَعَمِ اتَّهِمْهُ قَدْ أَشَارَ وَقَدْ أَمَرْ وَكَانَ سِلَاحُ الْعَبْدِ فِي جَوْفِ بَيْتِهِ     يُقَلِّبُهَا وَالْأَمْرُ بِالْأَمْرِ يُعْتَبَرْ فَشَكَا عُبَيْدُ اللَّهِ إِلَى عُثْمَانَ زِيَادَ بْنَ لَبِيدٍ، فَنَهَى عُثْمَانُ زِيَادًا، فَقَالَ فِي عُثْمَانَ: أَبَا عَمْرٍو عُبَيْدُ اللَّهِ رَهْنٌ     فَلَا تَشْكُكْ بِقَتْلِ الْهُرْمُزَانِ فَإِنَّكَ إِنْ غَفَرْتَ الْجُرْمَ عَنْهُ     وَأَسْبَابُ الْخَطَا فَرَسَا رِهَانِ أَتَعْفُو إِذْ عَفَوْتَ بِغَيْرِ حَقٍّ     فَمَا لَكَ بِالَّذِي تَحْكِي يَدَانِ فَدَعَا عُثْمَانُ زِيَادًا فَنَهَاهُ وَشَذَّبَهُ وَقِيلَ فِي فِدَاءِ عُبَيْدِ اللَّهِ غَيْرُ ذَلِكَ، قَالَ الْغَمَاذَيَانُ بْنُ الْهُرْمُزَانِ: كَانَتِ الْعَجَمُ بِالْمَدِينَةِ يَسْتَرْوِحُ بَعْضُهَا إِلَى بَعْضٍ، ( فَمَرَّ فَيْرُوزُ أَبُو لُؤْلُؤَةَ بِالْهُرْمُزَانِ وَمَعَهُ خِنْجَرٌ ) لَهُ رَأْسَانِ فَتَنَاوَلَهُ مِنْهُ وَقَالَ: مَا تَصْنَعُ بِهِ ؟ قَالَ: أَسِنُّ بِهِ. فَرَآهُ رَجُلٌ، فَلَمَّا أُصِيبَ عُمَرُ قَالَ: رَأَيْتُ الْهُرْمُزَانَ دَفَعَهُ إِلَى فَيْرُوزَ، فَأَقْبَلَ عُبَيْدُ اللَّهِ فَقَتَلَهُ، فَلَمَّا وَلِيَ عُثْمَانُ أَمْكَنَنِي مِنْهُ، فَخَرَجْتُ بِهِ وَمَا فِي الْأَرْضِ أَحَدٌ إِلَّا مَعِي، إِلَّا أَنَّهُمْ يَطْلُبُونَ إِلَيَّ فِيهِ، فَقُلْتُ لَهُمْ: أَلِي قَتْلَهُ ؟ قَالُوا: نَعَمْ، وَسَبُّوا عُبَيْدَ اللَّهِ، قَلْتُ لَهُمْ: أَفَلَكُمْ مَنَعَةٌ ؟ قَالُوا: لَا، وَسَبُّوهُ، فَتَرَكْتُهُ لِلَّهِ وَلَهُمْ، فَحَمَلُونِي، فَوَاللَّهِ مَا بَلَغْتُ الْمَنْزِلَ إِلَّا عَلَى رُءُوسِ النَّاسِ. وَالْأَوَّلُ أَصَحُّ فِي إِطْلَاقِ عُبَيْدِ اللَّهِ لِأَنَّ عَلِيًّا لَمَّا وَلِيَ الْخِلَافَةَ أَرَادَ قَتْلَهُ، فَهَرَبَ مِنْهُ إِلَى مُعَاوِيَةَ بِالشَّامِ، وَلَوْ كَانَ إِطْلَاقُهُ بِأَمْرِ وَلِيِّ الدَّمِ لَمْ يَتَعَرَّضْ لَهُ عَلِيٌّ.

     ✧ The Story of the Shūrā ʿUmar b. Maymūn al-Awdī said: When ʿUmar b. al-Khaṭṭāb was stabbed, it was said to him: O Commander of the Faithful, if only you would appoint a successor. He said: If Abū ʿUbaydah were alive, I would appoint him as successor and I would say to my Lord if He asked me: I heard your Prophet say: "He is the trustworthy one of this ummah." And if Sālim, the mawlā of Abū Ḥudhayfah, were alive, I would appoint him as successor and I would say to my Lord if He asked me: I heard your Prophet say: "Sālim is intense in love for God Almighty." A man said to him: Shall I point you to ʿAbd Allāh b. ʿUmar? He said: May God fight you! By God, you did not intend God by this! Woe to you! How can I appoint as successor a man who was unable to divorce his wife? We have no need in your affairs; I have not praised it so as to desire it for anyone of my household. If it is good, then we have obtained from it; and if it is evil, then it has been turned away from us. It is enough for the family of ʿUmar that one man among them be called to account and be asked about the affair of the ummah of Muḥammad. Indeed, I have exerted myself and deprived my family. If I escape with neither burden nor reward, then I am fortunate. I will consider: if I appoint a successor, then one better than me appointed a successor; and if I leave it, then one better than me left it. God will not let His religion be lost. They went out, then returned and said: O Commander of the Faithful, if only you would leave a covenant. He said: I had resolved after my statement to consider and appoint a man over your affair who is most likely among you to carry you upon the truth—and he pointed to ʿAlī—but a swoon overtook me, and I saw a man enter a garden and begin plucking every tender and ripe fruit, gathering it to himself and placing it beneath him. So I knew that God prevails over His affair, and I did not wish to bear it alive or dead. Upon you are this group concerning whom the Messenger of God ﷺ said: "They are among the people of Paradise": ʿAlī, ʿUthmān, ʿAbd al-Raḥmān, Saʿd, al-Zubayr b. al-ʿAwwām, and Ṭalḥah b. ʿUbayd Allāh. Let them choose a man from among themselves. When they appoint a governor, then assist him well and support him. They went out, and al-ʿAbbās said to ʿAlī: Do not enter with them. He said: I dislike dissent. He said: Then you will see what you dislike. When morning came, ʿUmar summoned ʿAlī, ʿUthmān, Saʿd, ʿAbd al-Raḥmān, and al-Zubayr and said to them: I have looked and found you to be the leaders of the people and their chiefs, and this affair will not be except among you. The Messenger of God ﷺ was taken while he was pleased with you. I do not fear the people for you if you are upright, but I fear you among yourselves, for then the people will differ. Arise to the room of ʿĀʾishah, with her permission, and consult therein. He laid down his head, and the blood had drained him. They entered and whispered until their voices rose. ʿAbd Allāh b. ʿUmar said: Glory be to God! The Commander of the Faithful has not yet died. ʿUmar heard him and roused, saying: Turn away from this. When I die, consult for three days, and let Ṣuhayb lead the people in prayer. Let not the fourth day come except that you have an amīr from among you. Let ʿAbd Allāh b. ʿUmar attend as an adviser with no share of the command—as a form of consolation for him—and Ṭalḥah is your partner in the affair. If he arrives within the three days, include him in your affair; if the three days pass before his arrival, then proceed with your affair. Who will guarantee Ṭalḥah for me? Saʿd b. Abī Waqqāṣ said: I will guarantee him for you, and he will not dissent—God Almighty willing. ʿUmar said: I hope he will not dissent—God willing. I think none will take charge except one of these two men: ʿAlī or ʿUthmān. If ʿUthmān takes charge, he is a man in whom there is gentleness; if ʿAlī takes charge, there is jest in him, and he is more likely to carry them upon the path of truth. If you appoint Saʿd, then he is its worthy one; otherwise let the governor seek his aid, for I did not remove him from weakness or treachery. And how excellent a man of judgment is ʿAbd al-Raḥmān b. ʿAwf; listen to him and obey. He said to Abū Ṭalḥah al-Anṣārī: O Abū Ṭalḥah, God has long strengthened Islam through you. Choose fifty men from the Anṣār and urge on this group until they choose a man from among themselves. He said to al-Miqdād b. al-Aswad: When you place me in my grave, gather this group in a house until they choose a man from among themselves. He said to Ṣuhayb: Lead the people in prayer for three days, and bring this group into a house and stand over their heads. If five agree and one refuses, then smash his head with the sword. If four agree and two refuse, then strike both their heads. If three are satisfied with one man and three with another, then let ʿAbd Allāh b. ʿUmar arbitrate. If they do not accept the judgment of ʿAbd Allāh b. ʿUmar, then be with the faction in which ʿAbd al-Raḥmān b. ʿAwf is, and kill the rest if they turn away from what the people have gathered upon. They went out, and ʿAlī said to a group of Banū Hāshim who were with him: If your people are obeyed among you, you will never be given command. His uncle al-ʿAbbās met him and said: You have turned away from us! He said: What is your knowledge? He said: He has joined ʿUthmān's clan and said: Be with the majority. If two men are satisfied with one man and two with another, then be with the faction in which ʿAbd al-Raḥmān is. Saʿd will not oppose his cousin, and ʿAbd al-Raḥmān is the brother-in-law of ʿUthmān; they will not disagree, so one of them will hand it to the other. Even if the other two were with me, they would not benefit me. Al-ʿAbbās said to him: I have not raised you in anything but you returned to me lagging behind what I dislike. I advised you at the death of the Messenger of God ﷺ to ask him in whose hands this affair would be, but you refused. I advised you after his death to hasten to the affair, but you refused. I advised you when ʿUmar named you in the shūrā not to enter with them, but you refused. Preserve from me one thing: whenever the people offer you, say no, unless they appoint you. Beware of this group, for they will not cease pushing us away from this affair until someone other than us undertakes it for us. By God, none will attain it except a man with whom no good avails! ʿAlī said: If ʿUthmān remains, I will remind him of what he did; and if he dies, they will pass it around among themselves. If they do, you will find me where they dislike. Then he quoted: I swore by the Lord of the dancing camels at evening, when they went forth swift and raced to al-Muḥaṣṣab, that the band of Ibn Yaʿmar will surely pluck a companion in blood, the Banū al-Shuddākh, a watering-place made crosswise. He turned and saw Abū Ṭalḥah, and he disliked his position. Abū Ṭalḥah said: You will not be alarmed, Abū al-Ḥasan. The gathering of the people of the shūrā after the death of ʿUmar When ʿUmar died and his funeral was brought out, Ṣuhayb prayed over him. When ʿUmar was buried, al-Miqdād gathered the people of the shūrā in the house of al-Miswar b. Makhramah—it is also said: in the treasury; and it is said: in the room of ʿĀʾishah, with her permission—while Ṭalḥah was absent. They commanded Abū Ṭalḥah to bar them from entry. ʿAmr b. al-ʿĀṣ and al-Mughīrah b. Shuʿbah came and sat at the door. Saʿd threw pebbles at them and made them stand, saying: You want to say, 'We were present and were among the people of the shūrā!' The people vied over the affair, and talk among them increased. Abū Ṭalḥah said: I was more afraid that you would thrust it away than that you would vie over it. By Him who took ʿUmar's soul, I will not give you more than the three days that he commanded. Then I will sit in my house and see what you do. ʿAbd al-Raḥmān said: Which of you will remove himself from it and take it upon himself, on condition that he appoint the best of you? No one answered him. He said: Then I withdraw from it. ʿUthmān said: I am the first to be pleased. The people said: We are pleased. ʿAlī remained silent. He said: What do you say, O Abū al-Ḥasan? He said: Give me a solemn covenant that you will prefer the truth, not follow desire, not favor a relative, and not fail to counsel the ummah. He said: Give me your covenants that you will be with me against whoever alters or changes, and that you will accept whom I choose for you; and upon me is the covenant of God that I will not favor a relative for kinship, nor fail the Muslims. He took a covenant from them and gave them the like. Then he said to ʿAlī: You say that I am the most entitled of those present to this affair, because of your kinship, your precedence, and your excellent mark in the religion, and you are not far. But consider: if this affair were turned away from you, and you were not present, whom of this group would you consider most entitled to it? He said: ʿUthmān. He was alone with ʿUthmān and said: You say: an elder of Banū ʿAbd Manāf, the in-law of the Messenger of God ﷺ, and his cousin; I have precedence and virtue, so how can this affair be turned away from me? But if you were not present, which of this group do you consider most entitled to it? He said: ʿAlī. ʿAlī met Saʿd and said to him: (Fear God, through whom you ask one another, and the wombs). I ask you by the kinship of this son of mine to the Messenger of God ﷺ, and by the kinship of my uncle Ḥamzah to you, that you be with ʿAbd al-Raḥmān as a supporter of ʿUthmān. ʿAbd al-Raḥmān went about during his nights meeting the Companions of the Messenger of God ﷺ and those of the commanders of the armies and nobles of the people who had come to Madinah, consulting them. Until when it was the night whose morning would complete the term, he came to the dwelling of al-Miswar b. Makhramah, woke him, and said to him: I have not tasted much sleep this night. Go and summon al-Zubayr and Saʿd. He summoned them. He began with al-Zubayr and said to him: Leave Banū ʿAbd Manāf and this affair. He said: My share is for ʿAlī. He said to Saʿd: Make your share for me. He said: If you choose yourself, then yes; if you choose ʿUthmān, then ʿAlī is more beloved to me. O man, pledge allegiance to yourself, give us rest, and lift our heads. He said to him: I have withdrawn myself on condition that I choose, and even if I did not, I would not return it. I saw a green meadow with abundant grass. A stallion entered, the noblest I have ever seen, and passed like an arrow; he did not turn to anything in it until he crossed it without stopping. Then a camel entered after him and followed his tracks until he left it. Then a magnificent stallion entered dragging his halter, and went straight after the first two. Then a fourth camel entered and grazed in the meadow. No, by God, I will not be the fourth, and no one after them will stand in the place of Abū Bakr and ʿUmar so that the people are pleased with him. He said: He sent al-Miswar, and he summoned ʿAlī. He conversed privately with him for a long time, while he did not doubt that he would be the holder of the affair. Then he rose. Then he sent for ʿUthmān, and they conversed privately until dawn separated them. ʿAmr b. Maymūn said: ʿAbd Allāh b. ʿUmar said to me: Whoever tells you that he knows what ʿAbd al-Raḥmān b. ʿAwf said to ʿAlī and ʿUthmān has spoken without knowledge. The decree of your Lord fell upon ʿUthmān. When they prayed the dawn prayer, he gathered the group and sent for those present of the Muhājirūn, the people of precedence and merit of the Anṣār, and the commanders of the armies. They gathered until the mosque was thronged with its people. He said: O people, the people have agreed that the people of the garrisons should return to their garrisons. Advise me. ʿAmmār said: If you want the Muslims not to differ, then pledge allegiance to ʿAlī. Al-Miqdād b. al-Aswad said: ʿAmmār has spoken truth. If you pledge allegiance to ʿAlī, we say: We hear and obey. Ibn Abī Sarḥ said: If you want Quraysh not to differ, then pledge allegiance to ʿUthmān. ʿAbd Allāh b. Abī Rabīʿah said: You have spoken truth. If you pledge allegiance to ʿUthmān, we say: We hear and obey. ʿAmmār reviled Ibn Abī Sarḥ and said: Since when have you been counseling the Muslims? The Banū Hāshim and Banū Umayyah spoke. ʿAmmār said: O people, God has honored us with His Prophet and strengthened us with His religion. How can you turn this affair away from the household of your Prophet? A man of Banū Makhzūm said: You have overstepped your bounds, O son of Sumayyah! What have you to do with Quraysh appointing for themselves? Saʿd b. Abī Waqqāṣ said: O ʿAbd al-Raḥmān, finish before the people are tempted. ʿAbd al-Raḥmān said: I have considered and consulted, so do not, O group, make a way against yourselves. He called ʿAlī and said: Upon you is the covenant of God and His pact, that you will act according to the Book of God, the Sunnah of His Messenger, and the conduct of the two caliphs after him. He said: I hope to do so, and to act according to the extent of my knowledge and ability. He called ʿUthmān and said to him the like of what he said to ʿAlī. He said: Yes, we will act. He raised his head toward the ceiling of the mosque, his hand in the hand of ʿUthmān, and said: O God, hear and witness. O God, I have placed what was upon my neck of that upon the neck of ʿUthmān, and he pledged allegiance to him. ʿAlī said: This is not the first day you have conspired against us. (So patience is most fitting, and God is the one sought for help against what you describe.) By God, you did not appoint ʿUthmān except so that the affair would return to you. God is every day in a matter! ʿAbd al-Raḥmān said: O ʿAlī, do not make against yourself an argument or a way. ʿAlī went out saying: The book will reach its term. Al-Miqdād said: O ʿAbd al-Raḥmān, by God, you have left him, and he is among those who judge by the truth and by it act justly. He said: O Miqdād, by God, I have striven for the Muslims. He said: If you intended God, may God reward you with the reward of the doers of good. Al-Miqdād said: I have not seen the like of what has come upon the household of this house after their Prophet. I am amazed at Quraysh that they have left a man—I do not say, and I do not know, that any man is more just in judgment or more learned than he. By God, if I could find helpers for him! ʿAbd al-Raḥmān said: O Miqdād, fear God, for I fear trial for you. A man said to al-Miqdād: May God have mercy on you, who are the household of this house, and who is this man? He said: The household of the house are the Banū ʿAbd al-Muṭṭalib, and the man is ʿAlī b. Abī Ṭālib. ʿAlī said: The people look to Quraysh, and Quraysh look among themselves and say: If the Banū Hāshim rule over you, it will never leave them; but if it is in others, you will pass it among yourselves. Ṭalḥah arrived on the day that allegiance was pledged to ʿUthmān, and it was said to him: They have pledged allegiance to ʿUthmān. He said: Are all of Quraysh pleased with him? They said: Yes. He went to ʿUthmān, and ʿUthmān said to him: You are upon the head of your affair, and if you refuse, I will return it. He said: Will you return it? He said: Yes. He said: Have all the people pledged allegiance to you? He said: Yes. He said: I am pleased; I do not desire to turn away from what they have agreed upon. He pledged allegiance to him. Al-Mughīrah b. Shuʿbah said to ʿAbd al-Raḥmān: O Abū Muḥammad, you have done right in pledging allegiance to ʿUthmān. He said to ʿUthmān: Even if ʿAbd al-Raḥmān had pledged allegiance to other than you, we would not have been pleased. ʿAbd al-Raḥmān said: You lie, O one-eyed! If I had pledged allegiance to other than him, you would have pledged allegiance to him and would have said this same statement. He said: Al-Miswar used to say: I have not seen anyone surpass a people in what they entered into as ʿAbd al-Raḥmān surpassed them. I say: His statement that ʿAbd al-Raḥmān is the brother-in-law of ʿUthmān means: ʿAbd al-Raḥmān married Umm Kulthūm bt. ʿUqbah b. Abī Muʿayṭ, who was the sister of ʿUthmān through his mother; ʿUqbah married her after ʿUthmān. Another narration regarding the shūrā after the death of ʿUmar b. al-Khaṭṭāb ؓ. Abū Jaʿfar has mentioned another narration regarding the shūrā from al-Miswar b. Makhramah, which is the completion of the account of the killing of ʿUmar, and it has already been mentioned. What he has mentioned here is close to what has been mentioned just before, except that he said: When ʿUmar was buried, ʿAbd al-Raḥmān gathered them and addressed them, commanding them to come together and abandon separation. Then ʿUthmān spoke and said: Praise be to God who chose Muḥammad as a prophet, sent him as a messenger, fulfilled His promise to him, and granted him His support over everyone, whether distant in lineage or close in kinship, ﷺ. May God make us his followers and guided by his command. He is a light for us, and by his command we take a stand when desires diverge and when enemies argue. May God, by His grace, make us leaders, and by obeying Him, commanders. Our affair does not depart from us, nor does anyone other than us enter upon it, except one who treats the truth foolishly and turns away from the right course. It would be most proper, O Ibn ʿAwf, that it be abandoned, and most proper that it be so if your command is opposed and your call is left. I am the first to answer you, call to you, and guarantee what I say as a surety. I seek God's forgiveness for me and for you. Then al-Zubayr spoke after him and said: To proceed: the caller to God is not unknown, and the one who answers him is not forsaken when desires diverge and necks turn away. None will fall short of what I have said except one who is misguided, and none will abandon what I have called for except one who is wretched. Were it not for God's prescribed limits, and God's fixed obligations, which are brought to their people and live and do not die, death would be a deliverance from rulership, and flight from authority would be a protection. But God has a right upon us to answer the call and manifest the sunnah, lest we die a death of blind ignorance, and lest we be stricken with the blindness of the pre-Islamic age. I answer you to what you have called, and aid you in what you have commanded. There is no power and no strength except with God. I seek God's forgiveness for me and for you. Then Saʿd spoke after praising God, and said: By Muḥammad ﷺ, the roads were illuminated and the paths made straight, every truth appeared, and every falsehood died. Beware, O group, of false speech and the hopes of the deluded. Hopes have deprived a people before you; they inherited what you have inherited and attained what you have attained, but God took them as enemies and cursed them with a great curse. God, the Exalted, said: (Cursed were those who disbelieved among the Children of Israel) up to His saying: (evil indeed is what they used to do). I have struck my lot and taken my winning arrow, and I have taken for Ṭalḥah b. ʿUbayd Allāh what I would accept for myself. I am a guarantor for it and a surety for what I have given on his behalf. The matter is yours, O Ibn ʿAwf, with utmost effort and sincere counsel. Upon God is the straight path, and to Him is the return. I seek God's forgiveness for me and for you, and I seek refuge with God from opposing you. Then ʿAlī b. Abī Ṭālib spoke and said: Praise be to God who sent Muḥammad from among us as a prophet, and sent him to us as a messenger. We are the house of prophethood, the mine of wisdom, the security of the people of the earth, and a deliverance for whoever seeks. We have a right; if we are given it, we take it, and if we are denied it, we ride the hind parts of camels even if the night journey lasts long. Had the Messenger of God ﷺ entrusted us with a covenant, we would have carried out his covenant; and had he said a word to us, we would have contended for it until we die. No one will hasten before me to a call of truth or maintaining ties of kinship. There is no power and no strength except with God. Hear my words and understand my speech. Perhaps you will see this matter after this gathering in which swords are drawn and covenants are betrayed, until you become a faction and some of you become leaders of the people of error and partisans of the people of ignorance. Then he recited: If Jāsim has perished, then I, for what the Banū ʿAbd b. Ḍajm have done, am obedient in the midday heats to every act of error, discerning of the course from every star. Then ʿAbd al-Raḥmān said: Which of you is willing to withdraw himself from this matter? And he mentioned something close to what has preceded. Then ʿUthmān sat in a corner of the mosque after his pledge of allegiance, and summoned ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb. He had killed the killer of his father, Abū Luʾluʾah, and he had killed Jufaynah, a Christian man from al-Ḥīrah who was an assistant to Saʿd b. Mālik, and he had killed al-Hurmuzān. When he struck him with the sword, he said: There is no god but God! When he killed these, Saʿd b. Abī Waqqāṣ seized him and imprisoned him in his house, took his sword, and brought him before ʿUthmān. ʿUbayd Allāh used to say: By God, I will kill men among those who shared in the blood of my father, alluding to the Emigrants and the Helpers. He killed these individuals because ʿAbd al-Raḥmān b. Abī Bakr said on the morning ʿUmar was killed: I saw yesterday evening al-Hurmuzān, Abū Luʾluʾah, and Jufaynah whispering together. When they saw me, they got up, and from them fell a dagger with two heads, its hilt in the middle, and that is the dagger with which ʿUmar was stabbed. So ʿUbayd Allāh killed them. When ʿUthmān brought him, he said: Advise me concerning this man who has made a breach in Islam the like of which he has made! ʿAlī said: I think you should kill him. But some of the Emigrants said: ʿUmar was killed yesterday, and his son is killed today! ʿAmr b. al-ʿĀṣ said: God has spared you that this event should occur while you have authority over the Muslims. Then ʿUthmān said: I am his guardian, and I have made it a blood-money and will bear it from my own wealth. Ziyād b. Labīd al-Bayāḍī al-Anṣārī used to say when he saw ʿUbayd Allāh: Alas, O ʿUbayd Allāh, you have no escape and no refuge from Ibn Arwā nor any protection. You have shed blood, by God, unlawfully, forbidden blood, and the killing of al-Hurmuzān is a grave matter, for no reason other than that a man said: Do you accuse al-Hurmuzān concerning ʿUmar? A fool said, while calamities are many: Yes, accuse him; he advised and he commanded. The slave's weapons were in the interior of his house, and he kept turning them over; and matter is judged by matter. ʿUbayd Allāh complained to ʿUthmān about Ziyād b. Labīd, so ʿUthmān forbade Ziyād, and he said concerning ʿUthmān: O Abū ʿAmr, ʿUbayd Allāh is a pledge; so do not doubt the killing of al-Hurmuzān. For if you forgive the crime from him, while the causes of error are two horses in a race, will you pardon when you have pardoned without right? You have no hand in what you relate. Then ʿUthmān summoned Ziyād, forbade him, and chastised him. And something else has been said about the ransom of ʿUbayd Allāh. Al-Ghamādhayān b. al-Hurmuzān said: The Persians in Madinah used to take comfort in one another. Then Fayrūz Abū Luʾluʾah passed by al-Hurmuzān, and with him was a dagger with two heads. He took it from him and said: What do you do with this? He said: I sharpen with it. A man saw him. When ʿUmar was struck, he said: I saw al-Hurmuzān hand it to Fayrūz. So ʿUbayd Allāh came and killed him. When ʿUthmān assumed authority, he gave me power over him, so I took him out, and there was no one on earth but was with me, except that they interceded with me for him. I said to them: Do I have the right to kill him? They said: Yes, and they reviled ʿUbayd Allāh. I said to them: Do you have protection? They said: No, and they reviled him. So I left him for God and for them, and they carried me. By God, I did not reach my house except on the heads of the people. But the first account is more correct regarding the release of ʿUbayd Allāh, because when ʿAlī assumed the caliphate, he wanted to kill him, and he fled from him to Muʿāwiyah in Syria. Had his release been by the command of the guardian of the blood, ʿAlī would not have sought him.

178. Tarikh (al-Tabari) 1975No grade recorded

     مَنْ تُوُفِّيَ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ،   ؓ الْأَقْرَعُ بْنُ حَابِسِ بْنِ عِقَالِ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ بْنِ مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ التَّمِيمِيُّ الْمُجَاشِعِيُّ. قَالَ ابْنُ دُرَيْدٍ: وَاسْمُهُ فِرَاسُ بْنُ حَابِسٍ، وَلُقِّبَ بِالْأَقْرَعِ لِقَرْعٍ فِي رَأْسِهِ. وَكَانَ أَحَدَ الرُّؤَسَاءِ، قَدِمَ عَلَى رَسُولِ اللَّهِ، ﷺ، مَعَ وَفْدِ بَنِي تَمِيمٍ، وَهُوَ الَّذِي نَادَى مِنْ وَرَاءِ الْحُجُرَاتِ: يَا مُحَمَّدُ إِنَّ مَدْحِي زَيْنٌ، وَذَمِّي شَيْنٌ. وَهُوَ الْقَائِلُ - وَقَدْ رَأَى رَسُولَ اللَّهِ، ﷺ، يُقَبِّلُ الْحَسَنَ - أَتُقَبِّلُهُ ؟ ! وَاللَّهِ إِنَّ لِي عَشَرَةً مِنَ الْوَلَدِ مَا قَبَّلْتُ وَاحِدًا مِنْهُمْ. فَقَالَ: مَنْ لَا يَرْحَمُ لَا يُرْحَمُ. وَفِي رِوَايَةٍ: مَا أَمْلِكُ أَنْ نَزَعَ اللَّهُ الرَّحْمَةَ مِنْ قَلْبِكَ. وَكَانَ مِمَّنْ تَأَلَّفَهُ رَسُولُ اللَّهِ، ﷺ، فَأَعْطَاهُ يَوْمَ حُنَيْنٍ مِائَةً مِنَ الْإِبِلِ، وَكَذَلِكَ لِعُيَيْنَةَ بْنِ حِصْنٍ الْفَزَارِيِّ، وَأَعْطَى عَبَّاسَ بْنَ مِرْدَاسٍ خَمْسِينَ مِنَ الْإِبِلِ فَقَالَ: أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعُبَيْ دِ بَيْنَ عُيَيْنَةَ وَالْأَقْرَعِ     فَمَا كَانَ حِصْنٌ وَلَا حَابِسٌ يَفُوقَانِ مِرْدَاسَ فِي مَجْمَعِ     وَمَا كُنْتُ دُونَ امْرِئٍ مِنْهُمَا وَمَنْ تَخْفِضِ الْيَوْمَ لَا يُرْفَعِ فَقَالَ لَهُ رَسُولُ اللَّهِ، ﷺ، " أَنْتَ الْقَائِلُ: أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعُبَيْ     دِ بَيْنَ الْأَقْرَعِ وَعُيَيْنَةَ رَوَاهُ الْبُخَارِيُّ. قَالَ السُّهَيْلِيُّ: إِنَّمَا قَدَّمَ رَسُولُ اللَّهِ، ﷺ، ذِكْرَ الْأَقْرَعِ قَبْلَ عُيَيْنَةَ؛ لِأَنَّ الْأَقْرَعَ كَانَ خَيْرًا مِنْ عُيَيْنَةَ، وَلِهَذَا لَمْ يَرْتَدَّ بَعْدَ النَّبِيِّ، ﷺ، كَمَا ارْتَدَّ عُيَيْنَةُ، فَبَايَعَ طُلَيْحَةَ وَصَدَّقَهُ، ثُمَّ عَادَ. وَالْمَقْصُودُ أَنَّ الْأَقْرَعَ كَانَ سَيِّدًا مُطَاعًا، وَشَهِدَ مَعَ خَالِدٍ وَقَائِعَهُ بِأَرْضِ الْعِرَاقِ، وَكَانَ عَلَى مُقَدِّمَتِهِ يَوْمَ الْأَنْبَارِ. ذَكَرَهُ شَيْخُنَا فِي مَنْ تُوُفِّيَ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ.  وَالَّذِي ذَكَرَهُ ابْنُ الْأَثِيرِ فِي " الْغَابَةِ " أَنَّهُ اسْتَعْمَلَهُ عَبْدُ اللَّهِ بْنُ عَامِرٍ عَلَى جَيْشٍ وَسَيَّرَهُ إِلَى الْجُوزَجَانِ فَقُتِلَ وَقُتِلُوا جَمِيعًا، وَذَلِكَ فِي خِلَافَةِ عُثْمَانَ،. حباب بن المنذر بن الجموح حُبَابُ بْنُ الْمُنْذِرِ بْنِ الْجَمُوحِ بْنِ زَيْدِ بْنِ حَرَامِ بْنِ كَعْبِ بْنِ غَنْمِ بْنِ كَعْبِ بْنِ سَلَمَةَ. أَبُو عُمَرَ، وَيُقَالُ أَبُو عَمْرٍو الْأَنْصَارِيُّ الْخَزْرَجِيُّ السُّلَمِيُّ. وَيُقَالُ لَهُ: ذُو الرَّأْيِ. لِأَنَّهُ أَشَارَ يَوْمَ بَدْرٍ أَنْ يَنْزِلَ رَسُولُ اللَّهِ، ﷺ، عَلَى أَدْنَى مَاءٍ يَكُونُ إِلَى الْقَوْمِ، وَأَنْ يُغَوِّرَ مَا وَرَاءَهُمْ مِنَ الْقُلُبِ، فَأَصَابَ فِي هَذَا الرَّأْيِ، وَنَزَلَ الْمَلَكُ بِتَصْدِيقِهِ. وَأَمَّا قَوْلُهُ يَوْمَ السَّقِيفَةِ أَنَا جَذِيلُهَا الْمُحَكَّكُ، وَعُذَيْقُهَا الْمُرَجَّبُ، مِنَّا أَمِيرٌ وَمِنْكُمْ أَمِيرٌ. فَقَدْ رَدَّهُ عَلَيْهِ الصِّدِّيقُ وَالصَّحَابَةُ. رَبِيعَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطِّلِبِ الْهَاشِمِيُّ رَبِيعَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطِّلِبِ الْهَاشِمِيُّ، ابْنُ عَمِّ رَسُولِ اللَّهِ، ﷺ، عُتْبَةُ بْنُ مَسْعُودٍ الْهُذَلِيُّ، هَاجَرَ مَعَ أَخِيهِ لِأَبَوَيْهِ عَبْدِ اللَّهِ إِلَى الْحَبَشَةِ، وَشَهِدَ أُحُدًا وَمَا بَعْدَهَا. قَالَ الزُّهْرِيُّ: مَا كَانَ عَبْدُ اللَّهِ بِأَفْقَهَ مِنْهُ، وَلَكِنْ مَاتَ عُتْبَةُ قَبْلَهُ. وَتُوُفِّيَ زَمَنَ عُمَرَ عَلَى الصَّحِيحِ. وَيُقَالُ: فِي زَمَنِ مُعَاوِيَةَ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ. عَلْقَمَةُ بْنُ عُلَاثَةَ بْنِ عَوْفِ بْنِ الْأَحْوَصِ بْنِ جَعْفَرِ بْنِ كِلَابِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ الْعَامِرِيُّ الْكِلَابِيُّ عَلْقَمَةُ بْنُ عُلَاثَةَ بْنِ عَوْفِ بْنِ الْأَحْوَصِ بْنِ جَعْفَرِ بْنِ كِلَابِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ الْعَامِرِيُّ الْكِلَابِيُّ، أَسْلَمَ عَامَ الْفَتْحِ، وَشَهِدَ حُنَيْنًا، وَأُعْطِيَ يَوْمَئِذٍ مِائَةً مِنَ الْإِبِلِ تَأْلِيفًا لِقَلْبِهِ، وَكَانَ يَكُونُ بِتِهَامَةَ، وَكَانَ شَرِيفًا مُطَاعًا فِي قَوْمِهِ، وَقَدِ ارْتَدَّ أَيَّامَ الصِّدِّيقِ؛ فَبَعَثَ إِلَيْهِ سَرِيَّةً؛ فَانْهَزَمَ ثُمَّ أَسْلَمَ وَحَسُنَ إِسْلَامُهُ، وَوَفَدَ عَلَى عُمَرَ فِي خِلَافَتِهِ وَقَدِمَ دِمَشْقَ فِي طَلَبِ مِيرَاثٍ لَهُ، وَيُقَالُ: اسْتَعْمَلَهُ عُمَرُ عَلَى حَوْرَانَ فَمَاتَ بِهَا. وَقَدْ كَانَ الْحُطَيْئَةُ قَصَدَهُ لِيَمْتَدِحَهُ فَمَاتَ قَبْلَ مَقْدَمِهِ بِلَيَالٍ فَقَالَ: فَمَا كَانَ بَيْنِي لَوْ لَقِيتُكَ سَالِمًا     وَبَيْنَ الْغِنَى إِلَّا لَيَالٍ قَلَائِلُ عَلْقَمَةُ بْنُ مُجَزِّزِ بْنِ الْأَعْوَرِ بْنِ جَعْدَةَ بْنِ مُعَاذِ بْنِ عُتْوَارَةَ بْنِ عَمْرِو بْنِ مُدْلِجٍ الْكِنَانِيُّ الْمُدْلِجِيُّ عَلْقَمَةُ بْنُ مُجَزِّزِ بْنِ الْأَعْوَرِ بْنِ جَعْدَةَ بْنِ مُعَاذِ بْنِ عُتْوَارَةَ بْنِ عَمْرِو بْنِ مُدْلِجٍ الْكِنَانِيُّ الْمُدْلِجِيُّ، أَحَدُ أُمَرَاءِ رَسُولِ اللَّهِ، ﷺ، عَلَى بَعْضِ السَّرَايَا، فَأَجَّجَ نَارًا وَأَمَرَ أَصْحَابَهُ أَنْ يَدْخُلُوا فِيهَا فَامْتَنَعُوا، فَقَالَ النَّبِيُّ، ﷺ: لَوْ دَخَلُوا فِيهَا مَا خَرَجُوا مِنْهَا. وَقَالَ: إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ. وَقَدْ كَانَ عَلْقَمَةُ جَوَادًا مُمَدَّحًا، رَثَاهُ جَوَّاسٌ الْعُذْرِيُّ فَقَالَ: إِنَّ السَّلَامَ وَحُسْنَ كُلِّ تَحِيَّةٍ     تَغْدُو عَلَى ابْنِ مُجَزِّزٍ وَتَرُوحُ عُوَيْمُ بْنُ سَاعِدَةَ بْنِ عَائِشٍ أَبُو عَبْدِ الرَّحْمَنِ الْأَنْصَارِيُّ الْأَوْسِيُّ عُوَيْمُ بْنُ سَاعِدَةَ بْنِ عَائِشٍ أَبُو عَبْدِ الرَّحْمَنِ الْأَنْصَارِيُّ الْأَوْسِيُّ، أَحَدُ بَنِي عَمْرِو بْنِ عَوْفٍ، شَهِدَ الْعَقَبَةَ وَبَدْرًا وَمَا بَعْدَهَا، لَهُ حَدِيثٌ عِنْدَ أَحْمَدَ وَابْنِ مَاجَهْ فِي الِاسْتِنْجَاءِ بِالْمَاءِ. قَالَ ابْنُ عَبْدِ الْبَرِّ: تُوُفِّيَ فِي حَيَاةِ النَّبِيِّ، ﷺ، وَقِيلَ: فِي خِلَافَةِ عُمَرَ. وَقَالَ وَهُوَ وَاقِفٌ عَلَى قَبْرِهِ: لَا يَسْتَطِيعُ أَحَدٌ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ صَاحِبِ هَذَا الْقَبْرِ، مَا نُصِبَتْ رَايَةٌ لِلنَّبِيِّ، ﷺ، إِلَّا وَهُوَ وَاقِفٌ تَحْتَهَا. وَقَدْ رَوَى هَذَا الْأَثَرَ ابْنُ أَبِي عَاصِمٍ، كَمَا أَوْرَدَهُ ابْنُ الْأَثِيرِ مِنْ طَرِيقِهِ. غَيْلَانُ بْنُ سَلَمَةَ الثَّقَفِيُّ غَيْلَانُ بْنُ سَلَمَةَ الثَّقَفِيُّ، أَسْلَمَ عَامَ الْفَتْحِ عَلَى عَشْرِ نِسْوَةٍ، فَأَمَرَهُ رَسُولُ اللَّهِ، ﷺ، أَنْ يَخْتَارَ مِنْهُنَّ أَرْبَعًا. وَقَدْ وَفَدَ قَبْلَ الْإِسْلَامِ عَلَى كِسْرَى فَأَمَرَهُ أَنْ يَبْنِيَ لَهُ قَصْرًا بِالطَّائِفِ. وَقَدْ سَأَلَهُ كِسْرَى: أَيُّ وَلَدِكَ أَحَبُّ إِلَيْكَ ؟ قَالَ: الصَّغِيرُ حَتَّى يَكْبُرَ، وَالْمَرِيضُ حَتَّى يَبْرَأَ، وَالْغَائِبُ حَتَّى يَقْدَمَ. فَقَالَ لَهُ كِسْرَى: أَنَّى لَكَ هَذَا ! هَذَا كَلَامُ الْحُكَمَاءِ ! قَالَ: فَمَا غِذَاؤُكَ ؟ قَالَ: الْبُرُّ. قَالَ: نَعَمْ هَذَا مِنَ الْبُرِّ لَا مِنَ التَّمْرِ وَاللَّبَنِ. معمر بن الحارث بن حبيب مَعْمَرُ بْنُ الْحَارِثِ بْنِ حَبِيبِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ الْقُرَشِيُّ الْجُمَحِيُّ، أَخُو حَاطِبٍ وَحَطَّابٍ، أُمُّهُمْ قُتَيْلَةُ بِنْتُ مَظْعُونٍ، أُخْتُ عُثْمَانَ بْنِ مَظْعُونٍ. أَسْلَمَ مَعْمَرٌ قَبْلَ دُخُولِ دَارِ الْأَرْقَمِ، وَشَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَآخَى رَسُولُ اللَّهِ، ﷺ، بَيْنَهُ وَبَيْنَ مُعَاذِ بْنِ عَفْرَاءَ. مَيْسَرَةُ بْنُ مَسْرُوقٍ الْعَبْسِيُّ مَيْسَرَةُ بْنُ مَسْرُوقٍ الْعَبْسِيُّ شَيْخٌ صَالِحٌ، قِيلَ: إِنَّهُ صَحَابِيٌّ. شَهِدَ الْيَرْمُوكَ وَدَخَلَ الرُّومَ أَمِيرًا عَلَى جَيْشٍ سِتَّةِ آلَافٍ، وَكَانَتْ لَهُ هِمَّةٌ عَالِيَةٌ، فَقَتَلَ وَسَبَى وَغَنِمَ، وَذَلِكَ فِي سَنَةِ عِشْرِينَ. وَرَوَى عَنْ أَبِي عُبَيْدَةَ، وَعَنْهُ أَسْلَمُ مَوْلَى عُمَرَ. لَمْ يَذْكُرْهُ ابْنُ الْأَثِيرِ فِي " الْغَابَةِ ". وَاقِدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ مَنَافِ بْنِ عَرِينٍ الْحَنْظَلِيُّ الْيَرْبُوعِيُّ وَاقِدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ مَنَافِ بْنِ عَرِينٍ الْحَنْظَلِيُّ الْيَرْبُوعِيُّ، حَلِيفُ بَنِي عَدِيِّ بْنِ كَعْبٍ، أَسْلَمَ قَبْلَ دَارِ الْأَرْقَمِ، وَشَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَآخَى رَسُولُ اللَّهِ، ﷺ، بَيْنَهُ وَبَيْنَ بِشْرِ بْنِ الْبَرَاءِ بْنِ مَعْرُورٍ، وَهُوَ أَوَّلُ مَنْ قَتَلَ فِي سَبِيلِ اللَّهِ، عَزَّ وَجَلَّ، بِبَطْنِ نَخْلَةَ مَعَ عَبْدِ اللَّهِ بْنِ جَحْشٍ حِينَ قَتَلَ عَمْرَو بْنَ الْحَضْرَمِيِّ. تُوُفِّيَ فِي خِلَافَةِ عُمَرَ، ؓ. أَبُو خِرَاشٍ الْهُذَلِيُّ أَبُو خِرَاشٍ الْهُذَلِيُّ الشَّاعِرُ وَاسْمُهُ خُوَيْلِدُ بْنُ مُرَّةَ، كَانَ يَسْبِقُ الْخَيْلَ عَلَى قَدَمَيْهِ، وَكَانَ فَتَّاكًا فِي الْجَاهِلِيَّةِ، ثُمَّ أَسْلَمَ وَحَسُنَ إِسْلَامُهُ، وَتُوُفِّيَ فِي زَمَنِ عُمَرَ. أَتَاهُ حُجَّاجٌ، فَذَهَبَ يَأْتِيهِمْ بِمَاءٍ فَنَهَشَتْهُ حَيَّةٌ فَرَجَعَ إِلَيْهِمْ بِالْمَاءِ، وَأَعْطَاهُمْ شَاةً وَقِدَرًا وَلَمْ يُعْلِمْهُمْ بِمَا جَرَى لَهُ، فَأَصْبَحَ فَمَاتَ فَدَفَنُوهُ. ذَكَرَهُ ابْنُ عَبْدِ الْبَرِّ، وَابْنُ الْأَثِيرِ فِي أَسْمَاءِ الصَّحَابَةِ. وَالظَّاهِرُ أَنَّهُ لَيْسَتْ لَهُ وِفَادَةٌ، وَإِنَّمَا أَسْلَمُ فِي حَيَاةِ النَّبِيِّ، ﷺ، فَهُوَ مُخَضْرَمٌ. وَاللَّهُ أَعْلَمُ. أَبُو لَيْلَى عَبْدُ الرَّحْمَنِ بْنُ كَعْبِ بْنِ عَمْرٍو الْأَنْصَارِيُّ أَبُو لَيْلَى عَبْدُ الرَّحْمَنِ بْنُ كَعْبِ بْنِ عَمْرٍو الْأَنْصَارِيُّ، شَهِدَ أُحُدًا وَمَا بَعْدَهَا إِلَّا تَبُوكَ فَإِنَّهُ تَخَلَّفَ لِعُذْرِ الْفَقْرِ، وَهُوَ أَحَدُ الْبَكَّائِينَ الْمَذْكُورِينَ. سَوْدَةُ بِنْتُ زَمْعَةَ الْقُرَشِيَّةُ الْعَامِرِيَّةُ أُمُّ الْمُؤْمِنِينَ سَوْدَةُ بِنْتُ زَمْعَةَ الْقُرَشِيَّةُ الْعَامِرِيَّةُ أُمُّ الْمُؤْمِنِينَ، أَوَّلُ مَنْ دَخَلَ بِهَا رَسُولُ اللَّهِ، ﷺ، بَعْدَ خَدِيجَةَ، ؓ، وَكَانَتْ صَوَّامَةً قَوَّامَةً. وَيُقَالُ: كَانَ فِي خُلُقِهَا حِدَّةٌ. وَقَدْ كَبِرَتْ فَأَرَادَ رَسُولُ اللَّهِ، ﷺ، أَنْ يُفَارِقَهَا - وَيُقَالُ: بَلْ فَارَقَهَا - فَقَالَتْ: يَا رَسُولَ اللَّهِ لَا تُفَارِقُنِي وَأَنَا أَجْعَلُ يَوْمِي لِعَائِشَةَ. فَتَرَكَهَا رَسُولُ اللَّهِ، ﷺ، وَصَالَحَهَا عَلَى ذَلِكَ. وَفِي ذَلِكَ أَنْزَلَ اللَّهُ، عَزَّ وَجَلَّ: وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ الْآيَةَ [ النِّسَاءِ: 128 ]. قَالَتْ عَائِشَةُ: نَزَلَتْ فِي سَوْدَةَ بِنْتِ زَمْعَةَ. تُوُفِّيَتْ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ هِنْدُ بْنُ عُتْبَةَ، يُقَالُ: مَاتَتْ فِي خِلَافَةِ عُمَرَ. وَقِيلَ: تُوُفِّيَتْ قَبْلَ ذَلِكَ. كَمَا تَقَدَّمَ. فَاللَّهُ أَعْلَمُ. قَتَادَةُ بْنُ النُّعْمَانِ الْأَنْصَارِيُّ، وَهُوَ الَّذِي رَدَّ رَسُولَ اللَّهِ ﷺ، عَيْنَهُ، وَصَلَّى عَلَيْهِ عُمَرُ بْنُ الْخَطَّابِ، وَهُوَ بَدْرِيٌّ، وَقِيلَ: تُوُفِّيَّ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. الْأَخْنَسُ بْنُ شَرِيقٍ: وَاسْمُهُ أُبَيُّ [بْنُ] شَرِيقِ بْنِ عَمْرِو بْنِ وَهْبٍ، [وَكَانَ اسْمُهُ أُبَيٌّ] فَلَمَّا أَشَارَ عَلَى بَنِي زُهْرَةَ بِالرُّجُوعِ إِلَى مَكَّةَ حِينَ تَوَجَّهُوا فِي النَّفِيرِ إِلَى بَدْرٍ يَمْنَعُوا الْعِيرَ فَقَبِلُوا مِنْهُ، قِيلَ: خَنَسَ بِهِمْ، فَسُمِّيَ الْأَخْنَسَ يَوْمَئِذٍ. أَسْلَمَ يَوْمَ فَتْحِ مَكَّةَ، وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ حُنَيْنًا، فَأَعْطَاهُ مَعَ الْمُؤَلَّفَةِ قُلُوبُهُمْ. وَتُوُفِّيَ فِي أَوَّلِ خِلَافَةِ عُمَرَ ؓ سُلَيْمٌ، أَبُو كَبْشَةَ، مَوْلَى رَسُولِ اللَّهِ ﷺ: مِنْ مُوَلَّدِي أَرْضِ دَوْسٍ، شَهِدَ بَدْرًا، وَالْمَشَاهِدَ كُلَّهَا، وَتُوُفِّيَ يَوْمَ اسْتَخْلَفَ عُمَرُ، وَذَلِكَ يَوْمَ الثُّلَاثَاءِ لِثَمَانٍ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ] عَمْرُو بْنُ الطُّفَيْلِ بْنِ عَمْرِو بْنِ طَرِيفِ بْنِ الْعَاصِ بْنِ ثَعْلَبَةَ بْنِ سُلَيْمٍ: كَانَ أَبُوهُ وَرَدَ عَلَى رَسُولِ اللَّهِ ﷺ بِمَكَّةَ. فَلَمَّا ارْتَدَّتِ الْعَرَبُ خَرَجَ مَعَ الْمُسْلِمِينَ فَجَاهَدَ، ثُمَّ سَارَ مَعَ الْمُسْلِمِينَ إِلَى الْيَمَامَةِ وَمَعَهُ ابْنُهُ عَمْرٌو، فَقُتِلَ الطُّفَيْلُ بِالْيَمَامَةِ،  وَقُطِعَتْ يَدُ ابْنِهِ، ثُمَّ اسْتَبَلَّ وَصَحَّتْ يَدُهُ. فَبَيْنَا هُوَ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ ؓ إِذْ أُتِيَ بِطَعَامٍ فَتَنَحَّى عَنْهُ، فَقَالَ عُمَرُ: مَا لَكَ لَعَلَّكَ تَنَحَّيْتَ لِمَكَانِ يَدِكَ؟ قَالَ: أَجَلْ، قَالَ: وَاللَّهِ لَا أَذُوقُهُ حَتَّى تَسُوطَهُ بِيَدِكَ، فَوَاللَّهِ مَا فِي الْقَوْمِ أَحَدٌ بَعْضُهُ فِي الْجَنَّةِ غَيْرُكَ. ثُمَّ خَرَجَ عَامَ الْيَرْمُوكِ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ ؓ فَقُتِلَ شَهِيدًا. الْحَارِثُ بْنُ قَيْسِ بْنِ خَالِدِ بْنِ مَخْلَدِ بْنِ عَامِرٍ، أَبُو خَالِدٍ: شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَبَدْرًا،  وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَشَهِدَ الْيَمَامَةَ مَعَ خَالِدِ بْنِ الْوَلِيدِ، فَجُرِحَ يَوْمَئِذٍ وَانْدَمَلَ، ثُمَّ انْتَقَضَ بِهِ فَمَاتَ، فَهُوَ يُعَدُّ مِنْ شُهَدَاءِ الْيَمَامَةِ. زِيَادُ بْنُ لَبِيدِ بْنِ ثَعْلَبَةَ بْنِ سِنَانِ بْنِ عَامِرِ بْنِ عَدِيٍّ: شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَكَانَ لَمَّا أَسْلَمَ يَكْسِرُ أَصْنَامَ بَنِي بَيَاضَةَ. وَخَرَجَ زِيَادٌ إِلَى النَّبِيِّ ﷺ فَأَقَامَ مَعَهُ بِمَكَّةَ وَهَاجَرَ مَعَهُ إِلَى الْمَدِينَةِ، فَهُوَ مُهَاجِرِيٌّ أَنْصَارِيٌّ، وَشَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولُ اللَّهِ ﷺ. وَتُوُفِّيَ رَسُولُ اللَّهِ ﷺ، وَهُوَ عَامِلُهُ عَلَى حَضْرَمَوْتَ، وَوَلِيَ قِتَالَ أَهْلِ الرِّدَّةِ بِالْيَمَنِ حِينَ ارْتَدَّ أَهْلُ الْبَحْرَيْنِ مَعَ الْأَشْعَثِ بْنِ قَيْسٍ فَظَفِرَ بِهِمْ فَقَتَلَ مَنْ قَتَلَ وَأَسَرَ مَنْ أَسَرَ، وَبَعَثَ بِالْأَشْعَثِ بْنِ قَيْسٍ إِلَى أَبِي بَكْرٍ فِي وَثَاقٍ. [ سَلَمَةُ بْنُ أَسْلَمَ: شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَقُتِلَ بِالْعِرَاقِ يَوْمَ جِسْرِ أَبِي عُبَيْدٍ الثَّقَفِيِّ وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ سَنَةً. سَلَمَةُ بْنُ هِشَامِ بْنِ الْمُغِيرَةِ: أَسْلَمَ بِمَكَّةَ قَدِيمًا، وَهَاجَرَ إِلَى الْحَبَشَةِ، ثُمَّ عَادَ إِلَى مَكَّةَ فَحَبَسَهُ أَبُو جَهْلٍ وَضَرَبَهُ وَأَجَاعَهُ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَدْعُو لَهُ فِي صَلَاتِهِ، يَقُولُ: "اللَّهُمَّ أَنْجِ سَلَمَةَ بْنَ هِشَامٍ، وَعَيَّاشَ بْنَ رَبِيعَةَ، وَالْوَلِيدَ بْنَ الْوَلِيدِ وَضَعَفَةَ الْمُسْلِمِينَ؟". أَفْلَتَ سَلَمَةُ فَلَحِقَ بِرَسُولِ اللَّهِ ﷺ يَوْمَ الْخَنْدَقِ، فَلَمَّا بَعَثَ أَبُو بَكْرٍ ؓ الْجُنُودَ لِجِهَادِ الرُّومِ قُتِلَ سَلَمَةُ بِمَرْجِ الصِّفْرِ شَهِيدًا فِي مَحْرَمِ هَذِهِ السَّنَةِ. سليط بن قيس بن عمرو بن عبيد سَلِيطُ بْنُ قَيْسِ بْنِ عَمْرِو بْنِ عُبَيْدٍ: شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَقُتِلَ يَوْمَ جِسْرِ أَبِي عُبَيْدٍ ] عُثْمَانُ بْنُ عَامِرِ بْنِ عَمْرِو بْنِ كَعْبٍ، أَبُو قُحَافَةَ: أَبُو أَبِي بَكْرٍ الصِّدِّيقِ ؓ، أَسْلَمَ يَوْمَ الْفَتْحِ. وعَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، قَالَ: حَدَّثَنِي يَحْيَى بْنُ عَبَّادِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، عَنْ أَبِيهِ، ] عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، قَالَتْ: لَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ وَاطْمَأَنَّ وَجَلَسَ فِي الْمَسْجِدِ أَتَاهُ أَبُو بَكْرٍ بِأَبِي قُحَافَةَ، فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ قَالَ: "يَا أَبَا بَكْرٍ، أَلَا تَرَكْتَ الشَّيْخَ حَتَّى أَكُونَ أَنَا الَّذِي أَمْشِي إِلَيْهِ؟". فَقَالَ: يَا رَسُولَ اللَّهِ، هُوَ أَحَقُّ أَنْ يَمْشِيَ إِلَيْكَ مِنْ أَنْ تَمْشِيَ إِلَيْهِ فَأَجْلَسَهُ رَسُولُ اللَّهِ ﷺ بَيْنَ يَدَيْهِ وَوَضَعَ يَدَهُ عَلَى قَلْبِهِ، ثُمَّ قَالَ: "يَا أَبَا قُحَافَةَ، أَسْلِمْ تَسْلَمْ". قَالَ: فَأَسْلَمَ وَشَهِدَ شَهَادَةَ الْحَقِّ. قَالَ: وَأُدْخِلَ عَلَيْهِ وَرَأْسُهُ وَلِحْيَتُهُ كَأَنَّهَا ثُغَامَةٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "غَيِّرُوا هَذَا الشَّيْبَ، وَجَنِّبُوهُ السَّوَادَ".  وعن أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى ]، قَالَ: مَاتَ أَبُو قُحَافَةَ بِمَكَّةَ سَنَةَ أَرْبَعَ عَشْرَةَ. قَالَ عُلَمَاءُ السِّيَرِ: تُوُفِّيَ أَبُو قُحَافَةَ بِمَكَّةَ فِي مَحْرَمٍ سَنَةَ أَرْبَعَ عَشْرَةَ،  وَهُوَ ابْنُ سَبْعٍ وَتِسْعِينَ سَنَةً بَعْدَ مَوْتِ أَبِي بَكْرٍ ؓ بِسِتَّةِ أَشْهُرٍ وَأَيَّامٍ. عَفْرَاءُ بِنْتُ عُبَيْدِ بْنِ ثَعْلَبَةَ: أَسْلَمَتْ وَبَايَعَتْ رَسُولَ اللَّهِ ﷺ وَرَزَقَهَا اللَّهُ سَبْعَ بَنِينَ، شَهِدُوا كُلُّهُمْ بَدْرًا مُسْلِمِينَ، وَذَلِكَ أَنَّهَا تَزَوَّجَتِ الْحَارِثَ بْنَ رِفَاعَةَ، فَوَلَدَتْ لَهُ مُعَاذًا وَمُعَوِّذًا، ثُمَّ طَلَّقَهَا فَقَدِمَتْ مَكَّةَ فَتَزَوَّجَهَا بَكْرُ بْنُ عَبْدِ يَالِيلَ، فَوَلَدَتْ لَهُ خَالِدًا، وَإِيَاسًا، وَعَاقِلًا، وَعَامِرًا، ثُمَّ رَجَعَتْ إِلَى الْمَدِينَةِ فَرَاجَعَهَا الْحَارِثُ بْنُ رِفَاعَةَ فَوَلَدَتْ لَهُ عَوْفًا، فَشَهِدُوا كُلُّهُمْ بَدْرًا مُسْلِمِينَ. وَاسْتُشْهِدَ مُعَاذٌ وَمُعَوِّذٌ وَعَاقِلٌ بِبَدْرٍ، وَخَالِدٌ يَوْمَ الرَّجِيعِ، وَعَامِرٌ يَوْمَ بِئْرِ مَعُونَةَ، وَإِيَاسٌ يَوْمَ الْيَمَامَةِ، وَالْبَقِيَّةُ مِنْهُمْ لِعَوْفٍ. [ فَرْوَةُ بْنُ عَمْرِو بْنِ وَذْفَةَ بْنِ عُبَيْدٍ: شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ،  وَشَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولُ اللَّهِ ﷺ، وَاسْتَعْمَلَهُ عَلَى الْمَغَانِمِ يَوْمَ خَيْبَرَ، وَكَانَ يَبْعَثُهُ خَارِصًا بِالْمَدِينَةِ، نَوْفَلُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ: وَكَانَ لَهُ وَلَدٌ اسْمُهُ عَبْدُ اللَّهِ يُشَبَّهُ بِرَسُولِ اللَّهِ ﷺ، وَهُوَ أَوَّلُ مَنْ وَلِيَ قَضَاءَ الْمَدِينَةِ فِي خِلَافَةِ مُعَاوِيَةَ، وَوَلَدٌ آخَرُ اسْمُهُ سَعْدٌ، وَكَانَ فَقِيهًا. وعن هِشَامُ [بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ ] عَنْ أَبِيهِ، قَالَ: لَمَّا أَخْرَجَ الْمُشْرِكُونَ مَنْ كَانَ بِمَكَّةَ مِنْ بَنِي هَاشِمٍ إِلَى بَدْرٍ كَرْهًا كَانَ فِيهِمْ نَوْفَلٌ، فَأْنَشَأَ يَقُولُ: حَرَامٌ عَلَيَّ حَرْبُ أَحْمَدَ إِنَّنِي     أَرَى أَحْمَدًا مِنِّي قَرِيبًا أَوَاصِرُهْ فَإِنْ تَكُ فِهْرٌ أَلَّبَتْ وَتَجَمَّعَتْ     عَلَيْهِ فَإِنَّ اللَّهَ لَا شَكَ نَاصِرُهْ قَالَ الْمُصَنِّفُ: ثُمَّ أُسِرَ نَوْفَلٌ بِبَدْرٍ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "افْدِ نَفْسَكَ بِرِمَاحِكَ الَّتِي بِجُدَّةَ"، قَالَ: أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ، فَفَدَى نَفْسَهُ بِهَا، وَكَانَتْ أَلْفَ رُمْحٍ، وَكَانَ أَسَنَّ مِنْ حَمْزَةَ وَالْعَبَّاسِ. وَرَجَعَ إِلَى مَكَّةَ، ثُمَّ هَاجَرَ هُوَ وَالْعَبَّاسُ إِلَى رَسُولِ اللَّهِ ﷺ أَيَّامَ الْخَنْدَقِ، وَشَهِدَ فَتْحَ مَكَّةَ وَالطَّائِفِ، وَثَبَتَ مَعَ رَسُولِ اللَّهِ ﷺ يَوْمَ حُنَيْنٍ، وَأَعَانَ رَسُولَ اللَّهِ ﷺ يَوْمَئِذٍ بِثَلَاثَةِ آلَافِ رُمْحٍ، وَتُوُفِّيَ بَعْدَ أَنِ اسْتُخْلِفَ عُمَرُ بِسَنَةٍ وَثَلَاثَةِ أَشْهُرٍ، فَصَلَّى عَلَيْهِ عُمَرُ، وَتَبِعَهُ إِلَى الْبَقِيعِ حَتَّى دُفِنَ هُنَاكَ. أُمُّ عِمَارَةَ، وَاسْمُهَا نَسِيبَةُ، بِفَتْحِ النُّونِ وَكَسْرِ السِّينِ، بِنْتُ كَعْبِ بْنِ عَمْرِو بْنِ عَوْفٍ الْأَنْصَارِيَّةُ: أَسْلَمَتْ وَحَضَرَتِ الْعَقَبَةَ، وَبَايَعَتْ وَشَهِدَتْ أُحُدًا وَالْحُدَيْبِيَةَ وَخَيْبَرَ وَحُنَيْنًا وَعُمْرَةَ الْقَضَاءِ وَيَوْمَ الْيَمَامَةِ. وَرَوَى عُمَرُ بْنُ الْخَطَّابِ ؓ، عَنِ النَّبِيِّ ﷺ، أَنَّهُ قَالَ: "مَا الْتَفَتُّ يَوْمَ أُحُدٍ يَمِينًا وَشِمَالًا إِلَّا وَأَرَاهَا تُقَاتِلُ دُونِي". قَالَ الْوَاقِدِيُّ: قَاتَلَتْ يَوْمَ أُحُدٍ، وَجُرِحَتِ اثْنَتَيْ عَشْرَةَ جِرَاحَةً، وَدَاوَتْ جُرْحًا فِي عُنُقِهَا سَنَةً، ثُمَّ نَادَى مُنَادِي رَسُولِ اللَّهِ ﷺ: إِلَى حَمْرَاءِ الْأَسَدِ، فَشَدَّتْ عَلَيْهَا ثِيَابَهَا فَمَا اسْتَطَاعَتْ مِنْ نَزْفِ الدَّمِ، وَخَرَجَتْ مَعَ الْمُسْلِمِينَ فِي قِتَالِ أَهْلِ الرِّدَّةِ، فَبَاشَرَتِ الْحَرْبَ بِنَفْسِهَا حَتَّى قَتَلَ اللَّهُ مُسَيْلِمَةَ، وَرَجَعَتْ وَبِهَا عَشْرُ جِرَاحَاتٍ مِنْ طَعْنَةٍ وَضَرْبَةٍ. أُمُّ سُلَيْطٍ بِنْتُ عُبَيْدِ بْنِ زِيَادٍ الْأَنْصَارِيَّةُ: أَسْلَمَتْ وَبَايَعَتْ وَشَهِدَتْ أُحُدًا وَخَيْبَرَ وَحُنَيْنًا، وَتُوُفِّيَتْ فِي هَذِهِ السَّنَةِ. قَالَ] ثَعْلَبَةُ بْنُ أَبِي مَالِكٍ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ قَسَّمَ مُرُوطًا بَيْنَ نِسَاءِ أَهْلِ الْمَدِينَةِ، فَبَقِيَ مِنْهَا مِرْطٌ جَيِّدٌ، فَقَالَ لَهُ بَعْضُ مَنْ عِنْدَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَعْطِ هَذَا ابْنَةَ رَسُولِ اللَّهِ ﷺ الَّتِي عِنْدَكَ -يُرِيدُونَ أُمَّ كُلْثُومٍ-، فَقَالَ: أُمُّ سُلَيْطٍ أَحَقُّ بِهِ، فَإِنِّهَا مِمَّنْ بَايَعَتْ رَسُولَ اللَّهِ ﷺ، وَكَانَتْ تَزْفِرُ لَنَا الْقِرَبَ يَوْمَ أُحُدٍ.  سَعْدُ بْنُ عُبَادَةَ بْنِ دُلَيْمِ بْنِ حَارِثَةَ بْنِ ثَعْلَبَةَ، أَبُو ثَابِتٍ الْخَزْرَجِيُّ  : كَانَ يَكْتُبُ فِي الْجَاهِلِيَّةِ، وَكَانَتِ الْكِتَابَةُ فِي الْعَرَبِ قَلِيلًا، وَكَانَ يُحْسِنُ الْعَوْمَ وَالرَّمْيَ، وَكَانَ مَنِ اجْتَمَعَ لَهُ ذَلِكَ يُسَمَّى الْكَامِلَ، وَكَانَ سَعْدُ بْنُ عُبَادَةَ وَعِدَّةٌ مِنْ آبَاءٍ لَهُ قَبْلَهُ فِي الْجَاهِلِيَّةِ يُنَادَى عَلَى أُطُمِهِمْ: مَنْ أَحَبَّ الشَّحْمَ وَاللَّحْمَ فَلْيَأْتِ أُطُمَ دُلَيْمِ بْنِ حَارِثَةَ، وَكَانَ يُنَادَى عَلَى أُطُمِ أَبِيهِ أَيْضًا. [أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ عَلِيٍّ الْمُقْرِي بِإِسْنَادِهِ عَنْ مُحَمَّدِ] بْنِ سِيرِينَ، قَالَ: كَانَ أَهْلُ الصُّفَّةِ إِذَا أَمْسَوْا يَنْطَلِقُ الرَّجُلُ بِالرَّجُلِ، وَالرَّجُلُ بِالرَّجُلَيْنِ، وَالرَّجُلُ بِالْخَمْسَةِ، فَأَمَّا سَعْدُ بْنُ عُبَادَةَ فَكَانَ يَنْطَلِقُ بِثَمَانِينَ كُلَّ لَيْلَةٍ.   عَنِ ابْنِ سِيرِينَ: أَنَّ سَعْدَ بْنَ عُبَادَةَ كَانَ يَبْسُطُ ثَوْبَهُ وَيَقُولُ: اللَّهُمَّ وَسِّعْ عَلَيَّ، فَإِنَّهُ لَا يَسَعُنِي إِلَّا الْكَثِيرُ. عَنْ هِشَامٍ، عَنْ أَبِيهِ]: أَنَّ سَعْدَ بْنَ عُبَادَةَ كَانَ يَدْعُو: اللَّهُمَّ هَبْ لِي حَمْدًا وَمَجْدًا، لَا مَجْدَ إِلَّا بِفِعَالٍ، وَلَا فِعَالَ إِلَّا بِمَالٍ،  اللَّهُمَّ لَا يُصْلِحُنِي الْقَلِيلُ، وَلَا أَصْلُحُ عَلَيْهِ. يَحْيَى، يَعْنِي ابْنَ أَبِي كَثِيرٍ ] قَالَ: كَانَ لِلنَّبِيِّ ﷺ مِنْ سَعْدٍ كُلَّ يَوْمٍ جَفْنَةٌ تَدُورُ مَعَهُ حَيْثُ دَارَ، وَكَانَ يَقُولُ: اللَّهُمَّ ارْزُقْنِي مَالًا فَلَا يَصْلُحُ الْفِعَالُ إِلَّا بِمَالٍ. قَالَ عُلَمَاءُ السِّيَرِ: أَسْلَمَ سَعْدٌ وَشَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَكَانَ أَحَدَ النُّقَبَاءِ الِاثْنَيْ عَشَرَ،  وَتَهَيَّأَ لِلْخُرُوجِ إِلَى بَدْرٍ فَنُهِشَ فَأَقَامَ، وَشَهِدَ أُحُدًا وَالْمَشَاهِدَ بَعْدَهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ اجْتَمَعَتِ الْأَنْصَارُ فَأَمَّرُوهُ، فَلَمَّا بُويِعَ لِأَبِي بَكْرٍ لَمْ يُبَايِعْهُ سَعْدٌ، وَلَا بَايَعَ عُمَرَ، وَخَرَجَ إِلَى الشَّامِ، وَمَاتَ بِحُورَانَ. وَكَانَ سَبَبُ مَوْتِهِ أَنَّهُ جَلَسَ يَبُولُ فِي نَفَقٍ، فَاقْتُتِلَ مِنْ سَاعَتِهِ، وَوَجَدُوهُ قَدِ اخْضَرَّ جِلْدُهُ، وَسَمِعَ غِلْمَانٌ بِالْمَدِينَةِ قَائِلًا يَقُولُ مِنْ بِئْرٍ فَقَالَ: نَحْنُ قَتَلْنَا سَيِّدَ الْخَزْرَجِ سَعْدَ بْنَ عُبَادَهْ     وَرَمَيْنَاهُ بِسَهْمَيْنِ فَلَمْ تُخْطِ فُؤَادَهْ فَذُعِرَ الْغِلْمَانُ فَحَفِظُوا ذَلِكَ الْيَوْمَ فَوَجَدُوهُ الْيَوْمَ الَّذِي مَاتَ فِيهِ سَعْدٌ بِحُورَانَ عَبْدُ اللَّهِ بْنُ الزِّبَعْرَى بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَعْدِ بْنِ سَهْمٍ السَّاعِدِيُّ: كَانَ يَهْجُو أَصْحَابَ رَسُولِ اللَّهِ ﷺ وَيُحَرِّضُ الْمُشْرِكِينَ عَلَى الْمُسْلِمِينَ فِي شِعْرِهِ، وَيُهَاجِي حَسَّانَ بْنَ ثَابِتَ وَغَيْرَهُ مِنْ شُعَرَاءِ الْمُسْلِمِينَ، وَيَسِيرُ مَعَ قُرَيْشٍ حَيْثُ سَارَتْ لِحَرْبِ رَسُولِ اللَّهِ ﷺ، فَلَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ عَامَ الْفَتْحِ هَرَبَ حَتَّى انْتَهَى إِلَى نَجْرَانَ، فَدَخَلَ حِصْنَهَا، وَقَالَ لِأَهْلِهَا: أَمَّا قُرَيْشٌ فَقَدْ قُتِلَتْ وَدَخَلَ مُحَمَّدٌ مَكَّةَ، وَنَحْنُ نَرَى أَنَّ مُحَمَّدًا سَائِرٌ إِلَى حِصْنِكُمْ، فَجَعَلُوا يُصْلِحُونَ مَا رَثَّ مِنْ حِصْنِهِمْ، وَيَجْمَعُونَ مَاشِيَتَهُ، ثُمَّ انْحَدَرَ ابْنُ الزِّبَعْرَى إِلَى النَّبِيِّ ﷺ، وَقَالَ يَعْتَذِرُ إِلَى رَسُولِ اللَّهِ ﷺ: يَا رَسُولَ الْمَلِيكِ إِنَّ لِسَانِي     رَاتِقٌ مَا فَتَقْتُ إِذْ أَنَا بُورُ إِذْ أُجَارِي الشَّيْطَانَ فِي سَنَنِ الْغَيِّ     وَمَنْ مَالَ مَيْلُهُ مَثْبُورُ يَشْهَدُ السَّمْعُ وَالْفُؤَادُ بِمَا قُلْتُ     وَنَفَسِي الشَّهِيدُ وَهْيَ الْخَبِيرُ إِنَّ مَا جِئْتَنَا بِهِ حَقُّ صِدْقٍ     سَاطِعٌ نُورُهُ مُضِيءٌ مُنِيرُ جِئْتَنَا بِالْيَقِينِ وَالصِّدْقِ وَالْبِرِّ     وَفِي الصِّدْقِ وَالسُّرُورِ السُّرُورُ أَذْهَبَ اللَّهُ ظُلْمَةَ الْجَهْلِ عَنَّا     وَأَتَانَا الرَّخَاءُ وَالْمَيْسُورُ وَقَالَ أَيْضًا يَعْتَذِرُ إِلَى رَسُولِ اللَّهِ ﷺ: مَنَعَ الرُّقَادَ بَلَابِلٌ وَهُمُومُ     وَاللَّيْلُ مُعْتَلِجُ الرِّوَاقِ بَهِيمُ مِمَّا أَتَانِي أَنَّ أَحْمَدَ لَامَنِي     فِيهِ فَبِتُّ كَأَنَّنِي مَحْمُومُ يَا خَيْرَ مَنْ حَمَلَتْ عَلَى أَوْصَالِهَا     عَيْرَانَةٌ سُرُحُ الْيَدَيْنِ غَشُومُ إِنِّي لَمُعْتَذِرٌ إِلَيْكَ مِنَ الَّذِي     أَسْدَيْتُ إِذْ أَنَا فِي الضَّلَالِ أَهِيمُ أَيَّامَ تَأْمُرُنِي بِأَسْوَأِ خُطَّةٍ     سَهْمٌ وَتَأْمُرُنِي بِهَا مَخْزُومُ وَأَمُدُّ أَسْبَابَ الرَّدَى وَيَقُودُنِي     أَمْرُ الْغُوَاةِ وَأَمْرُهُمْ مَشْئُومُ مَضَتِ الْعَدَاوَةُ وَانْقَضَتْ أَسْبَابُهَا     وَأَتَتْ أَوَاصِرُ بَيْنَنَا وَحُلُومُ فَاغْفِرْ فِدًى لَكَ وَالِدَايَ كِلَاهُمَا     وَارْحَمْ فَإِنَّكَ رَاحِمٌ مَرْحُومُ وَعَلَيْكَ مِنْ سِمَةِ الْمَلِيكِ عَلَامَةٌ     فَوْزٌ أَعَزُّ وَخَاتَمٌ مَخْتُومُ أَعْطَاكَ بَعْدَ مَحَبَّةٍ بُرْهَانَهُ     شَرَفًا، وَبُرْهَانُ الْإِلَهِ عَظِيمُ الْمُغِيرَةُ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، أَبُو سُفْيَانَ: كَانَ أَخَا رَسُولِ اللَّهِ ﷺ مِنَ الرَّضَاعَةِ، أَرْضَعَتْهُ حَلِيمَةُ أَيَّامًا، وَكَانَ يَأْلَفُ رَسُولَ اللَّهِ ﷺ وَيُشَبَّهُ بِهِ، فَلَمَّا بُعِثَ رَسُولُ اللَّهِ ﷺ عَادَاهُ وَهَجَاهُ وَهَجَا أَصْحَابَهُ. وَكَانَ شَاعِرًا، فَمَكَثَ عِشْرِينَ سَنَةً عَدُوًّا لِرَسُولِ اللَّهِ ﷺ، وَلَا يَتَخَلَّفُ عَنْ مَوْضِعٍ تَسِيرُ فِيهِ قُرَيْشٌ لِقِتَالِ رَسُولِ اللَّهِ ﷺ، فَلَمَّا تَحَرَّكَ رَسُولُ اللَّهِ ﷺ لِلْخُرُوجِ إِلَى غُزَاةِ الْفَتْحِ أَلْقَى اللَّهُ فِي قَلْبِهِ الْإِسْلَامَ، فَجَاءَ إِلَى زَوْجَتِهِ وَوَلَدِهِ فَقَالَ: تَهَيَّؤُوا لِلْخُرُوجِ فَقَدْ أَظَلَّ قُدُومُ مُحَمَّدٍ، فَقَالُوا لَهُ: آنَ لَكَ أَنْ تَنْصُرَ الْعَرَبَ وَالْعَجَمَ، قَدْ تَبِعْتَ مُحَمَّدًا وَأَنْتَ مُوضِعٌ فِي عَدَاوَتِهِ، وَكُنْتَ أَوْلَى النَّاسِ بِنُصْرَتِهِ، فَخَرَجَ يُرِيدُ رَسُولَ اللَّهِ ﷺ، وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ نَذَرَ دَمَهُ، فَلَقِيَ رَسُولَ اللَّهِ ﷺ فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ﷺ، فَتَحَوَّلَ إِلَى الْجَانِبِ الْآخَرِ فَأَعْرَضَ عَنْهُ، فَقَالَ: أَنَا مَقْتُولٌ لَا مَحَالَةَ، فَأَسْلَمَ وَخَرَجَ مَعَهُ حَتَّى شَهِدَ فَتْحَ مَكَّةَ وَحُنَيْنًا. قَالَ: فَلَمَّا لَقِينَا الْعَدُوَّ بِحُنَيْنٍ اقْتَحَمْتُ عَنْ فَرَسِي وَبِيَدَيِ السَّيْفُ صَلْتًا، وَاللَّهُ يَعْلَمُ أَنِّي أُرِيدُ الْمَوْتَ دُونَهُ، وَهُوَ يَنْظُرُ إِلَيَّ، فَقَالَ الْعَبَّاسُ: يَا رَسُولَ اللَّهِ، هُوَ أَخُوكَ وَابْنُ عَمِّكَ، أَبُو سُفْيَانَ بْنُ الْحَارِثِ فَارْضَ عَنْهُ، قَالَ: "قَدْ فَعَلْتُ"، فَغَفَرَ اللَّهُ لَهُ كُلَّ عَدَاوَةٍ عَادَانِيهَا، ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ: أَخِي، لَعَمْرِي، فَقَبَّلْتُ رِجْلَهُ فِي الرِّكَابِ، وَقُلْتُ: لَا تَثْرِيبَ، قَالَ: لَا تَثْرِيبَ. حَجَّ أَبُو سُفْيَانَ فِي هَذِهِ السَّنَةِ، فَحَلَقَهُ الْحَلَّاقُ بِمِنًى وَفِي رَأْسِهِ ثُؤْلُولٌ فَقَطَعَهُ،  فَكَانَ سَبَبَ مَوْتِهِ. قَالَ: لَمَّا حَضَرَ أَبَا سُفْيَانَ بْنَ الْحَارِثِ الْوَفَاةُ قَالَ لِأَهْلِهِ: لَا تَبْكُوا عَلَيَّ؛ فَإِنِّي لَمْ أَتَنَطَّفْ بِخَطِيئَةٍ مُنْذُ أَسْلَمْتُ. قَالَ عُلَمَاءُ السِّيَرِ: مَاتَ أَبُو سُفْيَانَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ.  وَقِيلَ: بَلْ مَاتَ فِي سَنَةِ عِشْرِينَ، وَحَفَرَ قَبْرَ نَفْسِهِ قَبْلَ مَوْتِهِ بِثَلَاثَةِ أَيَّامٍ، وَصَلَّى عَلَيْهِ عُمَرُ بْنُ الْخَطَّابِ ؓ. أُمُّ سُلَيْمٍ بِنْتُ مِلْحَانَ بْنِ خَالِدِ بْنِ زَيْدِ بْنِ حَرَامٍ، وَهِيَ الرُّمَيْصَاءُ: وَاخْتَلَفُوا فِي اسْمِهَا، فَرَوَى الْبَغَوِيُّ عَنْ عَلِيِّ بْنِ الْمَدِينِيِّ، قَالَ: اسْمُهَا مُلَيْكَةُ، وَلَقَبُهَا الرُّمَيْصَاءُ. وَقَالَ غَيْرُهُ: اسْمُهَا سُهَيْلَةُ، وَقِيلَ: رُمَيْلَةُ، وَقِيلَ: رُمَيْثَةُ، وَقِيلَ: أَنِيفَةُ. تَزَوَّجَهَا مَالِكُ بْنُ النَّضْرِ، فَوَلَدَتْ لَهُ أَنَسَ بْنَ مَالِكٍ، ثُمَّ لَقِيَهُ عَدُوٌّ فَقَتَلَهُ، فَخَطَبَهَا أَبُو طَلْحَةَ. عَنْ أَنَسٍ، قَالَ: خَطَبَ أَبُو طَلْحَةَ أُمَّ سُلَيْمٍ قَبْلَ أَنْ يُسْلِمَ، فَقَالَتْ: أَمَا إِنِّي فِيكَ لَرَاغِبَةٌ، وَمَا مِثْلُكَ يُرَدُّ، وَلَكِنَّكَ رَجُلٌ كَافِرٌ وَأَنَا امْرَأَةٌ مُسْلِمَةٌ، فَإِنْ تُسْلِمْ فَذَاكَ مَهْرِي، وَلَا أَسْأَلُكَ غَيْرَهُ، فَأَسْلَمَ أَبُو طَلْحَةَ فَتَزَوَّجَهَا. عَنْ أَنَسٍ، قَالَ: جَاءَ أَبُو طَلْحَةَ يَوْمَ حُنَيْنٍ يَضْحَكُ إِلَى رَسُولِ اللَّهِ ﷺ مِنْ أُمِّ سُلَيْمٍ، فَقَالَ: يَا رَسُولَ اللَّهِ، أَلَمْ تَرَ إِلَى أُمِّ سُلَيْمٍ مَعَهَا خِنْجَرٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "مَا تَصْنَعِينَ يَا أُمَّ سُلَيْمٍ"؟ قَالَتْ: أَرَدْتُ إِنْ دَنَا مِنِّي أَحَدٌ مِنْهُمْ طَعَنْتُهُ. عَنْ أَنَسِ بْنِ مَالِكٍ ]، قَالَ: زَارَ رَسُولُ اللَّهِ ﷺ أُمَّ سُلَيْمٍ فَصَلَّى فِي بَيْتِهَا تَطَوُّعًا، وَقَالَ: "يَا أُمَّ سُلَيْمٍ، إِذَا صَلَّيْتِ الْمَكْتُوبَةَ فَقُولِي: سُبْحَانَ اللَّهِ عَشْرًا، وَالْحَمْدُ لِلَّهِ عَشْرًا، وَاللَّهُ أَكْبَرُ عَشْرًا، ثُمَّ سَلِي اللَّهَ مَا شِئْتِ، فَإِنَّهُ يُقَالُ لَكِ: نَعَمْ نَعَمْ نَعَمْ". عَنْ عَبَايَةَ بْنِ رِفَاعَةَ ]، عَنْ أُمِّ سُلَيْمٍ، قَالَتْ: تُوُفِّيَ ابْنٌ لِي وَزَوْجِي غَائِبٌ، فَقُمْتُ فَسَجَّيْتُهُ فِي نَاحِيَةٍ مِنَ الْبَيْتِ، فَقَدِمَ زَوْجِي، فَتَطَيَّبْتُ لَهُ، فَوَقَعَ عَلَيَّ، ثُمَّ أَتَيْتُهُ بِطَعَامٍ، فَجَعَلَ يَأْكُلُ، فَقُلْتُ: أَلَا أُعْجِبُكَ مِنْ جِيرَانِنَا، قَالَ: وَمَا لَهُمْ؟ قُلْتُ: أُعِيرُوا عَارِيَةً فَلَمَّا طُلِبَتْ مِنْهُمْ جَزِعُوا، قَالَ: بِئْسَ مَا صَنَعُوا، فَقُلْتُ: هُوَ ابْنُكَ، فَقَالَ: لَا جَرَمَ، لَا تَغْلِبِينِي عَلَى الصَّبْرِ اللَّيْلَةَ، فَلَمَّا أَصْبَحَ غَدَا عَلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرَهُ، فَقَالَ: "بِتُّمَا عَرُوسَيْنِ وَهُوَ إِلَى جَانِبِكُمَا، اللَّهُمَّ بَارِكْ لَهُمْ فِي لَيْلَتِهِمْ"، فَلَقَدْ رَأَيْتُ لَهُمْ بَعْدَ ذَلِكَ فِي الْمَسْجِدِ سَبْعَةً كُلُّهُمْ قَدْ قَرَءُوا الْقُرْآنَ. سَعْدُ بْنُ عُبَيْدِ بْنِ النُّعْمَانِ بْنِ قَيْسٍ -وَهُوَ الَّذِي يُقَالُ لَهُ سَعْدٌ الْقَارِئُ -، وَيُكَنَّى أَبَا زَيْدٍ. وَيَرْوِي الْكُوفِيُّونَ أَنَّهُ مِمَّنْ جَمَعَ الْقُرْآنَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ،  وَشَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَابْنُهُ عُمَرُ بْنُ سَعْدٍ، وَلَّاهُ عُمَرُ عَلَى بَعْضِ الشَّامِ. وَقُتِلَ سَعْدٌ شَهِيدًا يَوْمَ الْقَادِسِيَّةِ وَهُوَ ابْنُ أَرْبَعٍ وَسِتِّينَ سَنَةً مَارِيَةُ الْقِبْطِيَّةُ أَهْدَاهَا الْمُقَوْقِسُ إِلَى رَسُولِ اللَّهِ ﷺ، فَوَطِئَهَا بِمِلْكِ الْيَمِينِ،  فَوَلَدَتْ مِنْهُ إِبْرَاهِيمَ، وَمَاتَ رَسُولُ اللَّهِ ﷺ، وَكَانَ أَبُو بَكْرٍ ؓ يُنْفِقُ عَلَيْهَا حَتَّى تُوُفِّيَ، ثُمَّ أَنْفَقَ عَلَيْهَا عُمَرُ ؓ، فَتُوُفِّيَتْ فِي مَحْرَمٍ هَذِهِ السَّنَةَ، فَجَمَعَ عُمَرُ النَّاسَ لِشُهُودِ جِنَازَتِهَا، وَصَلَّى عَلَيْهَا، وَقَبَرَهَا بِالْبَقِيعِ. الْبَرَاءُ بْنُ مَالِكِ بْنِ النَّضِرِ بْنِ ضَمْضَمَ بْنِ زَيْدِ بْنِ حَرَامٍ: أُمُّهُ أُمُّ سُلَيْمٍ بِنْتُ مِلْحَانَ، وَهُوَ أَخُو أَنَسٍ لِأَبَوَيْهِ، شَهِدَ أُحُدًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَ شُجَاعًا ذَا نِكَايَةٍ فِي الْحُرُوبِ، وَكَانَ عُمَرُ يَكْتُبُ: لَا تَسْتَعْمِلُوا الْبَرَاءَ عَلَى جَيْشٍ مِنْ جُيُوشِ الْمُسْلِمِينَ، إِنَّهُ مُهْلِكُهُ، يُقْدِمُ بِهِمْ، وَإِنَّهُ رَكِبَ فَرَسَهُ يَوْمَ الْيَمَامَةِ، وَقَالَ: يَا أَيُّهَا النَّاسُ، إِنَّهَا -وَاللَّهِ- الْجَنَّةُ، وَمَا إِلَى الْمَدِينَةِ [مِنْ] سَبِيلٍ، فَمَضَغَ فَرَسَهُ مُضُغَاتٍ، ثُمَّ كَبَسَ وَكَبَسَ النَّاسُ مَعَهُ، فَهَزَمَ اللَّهُ الْمُشْرِكِينَ، وَكَانَتْ فِي مَدِينَتِهِمْ ثُلْمَةٌ. عَنْ مُحَمَّدِ بْنِ سِيرِينَ: أَنَّ الْمُسْلِمِينَ انْتَهَوْا إِلَى حَائِطٍ قَدْ أُغْلِقَ بَابُهُ فِيهِ رِجَالٌ مِنَ الْمُشْرِكِينَ، فَقَعَدَ الْبَرَاءُ بْنُ مَالِكٍ عَلَى تُرْسٍ وَقَالَ: ارْفَعُونِي بِرِمَاحِكُمْ فَأَلْقُونِي إِلَيْهِمْ، فَفَعَلُوا فَأَدْرَكُوهُ وَقَدْ قَتَلَ مِنْهُمْ خَمْسَةَ عَشَرَ. عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "كَمْ مِنْ ضَعِيفٍ مُتَضَعَّفٍ ذِي طِمْرَيْنِ، لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ،  مِنْهُمُ الْبَرَاءُ بْنُ مَالِكٍ". وَأَنَّ الْبَرَاءَ لَقِيَ زَحْفًا مِنَ الْمُشْرِكِينَ وَقَدْ أَوْجَفَ الْمُشْرِكُونَ فِي الْمُسْلِمِينَ، فَقَالُوا: يَا بَرَاءُ، إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ إِنَّكَ لَوْ أَقْسَمْتَ عَلَى اللَّهِ لَأَبَرَّكَ، فَاقْسِمْ عَلَى رَبِّكَ، فَقَالَ: أَقْسَمْتُ عَلَيْكَ يَا رَبِّ لَمَا مَنَحْتَنَا أَكْتَافَهُمْ، فَمُنِحُوا أَكْتَافَهُمْ. ثُمَّ الْتَقَوْا عَلَى قَنْطَرَةِ السُّوسِ فَأَوْجَفُوا فِي الْمُسْلِمِينَ، فَقَالُوا: اقْسِمْ يَا بَرَاءُ عَلَى رَبِّكَ، [فَقَالَ: أَقْسَمْتُ عَلَيْكَ يَا رَبِّي] لَمَا مَنَحْتَنَا أَكْتَافَهُمْ وَأَلْحَقَتْنِي بِنَبِيِّي ﷺ، فَمُنِحُوا أَكْتَافَهُمْ، وَقُتِلَ شَهِيدًا. قَالَ مُؤَلِّفُ الْكِتَابِ: قَدْ ذَكَرْنَا آنِفًا أَنَّهُ قُتِلَ يَوْمَ تُسْتَرَ [ حُدَيْرٌ: جَاءَ فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ﷺ قَسَّمَ فِي بَعْضِ الْأَيَّامِ قَسْمًا وَنَسِيَ حُدَيْرًا، فَنَزَلَ جِبْرِيلُ  فَقَالَ: يَا مُحَمَّدُ، نَسِيتَ حُدَيْرًا، فَأَرْسَلَ النَّبِيُّ ﷺ فِي طَلَبِهِ، قَالَ الَّذِي ذَهَبَ فِي طَلَبِهِ: فَأَدْرَكْتُهُ وَهُوَ يَقُولُ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ، فَقُلْتُ: يَا هَذَا، ارْجِعْ إِلَى رَسُولِ اللَّهِ ﷺ فَقَدْ عُوتِبَ فِيكَ، فَقَالَ: يَا مَنْ لَمْ تَنْسَ حُدَيْرًا اجْعَلْ حُدَيْرًا لَا يَنْسَاكَ. عَنِ ابْنِ عُمَرَ: أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَ جَيْشًا فِيهِمْ رَجُلٌ يُقَالُ لَهُ: حُدْيَرٌ، وَكَانَتْ تِلْكَ السَّنَةُ قَدْ أَصَابَتْهُمْ شِدَّةٌ مِنْ قِلَّةِ الطَّعَامِ، فَزَوَّدَهُمْ رَسُولُ اللَّهِ ﷺ وَنَسِيَ أَنْ يُزَوِّدَ حُدَيْرًا، فَخَرَجَ حُدَيْرٌ صَابِرًا مُحْتَسِبًا وَهُوَ فِي آخِرِ الرَّكْبِ يَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَسُبْحَانَ اللَّهِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، وَيَقُولُ: نِعْمَ الزَّادُ هُوَ يَا رَبِّ، فَهُوَ يُرَدِّدُهَا وَهُوَ فِي آخِرِ الرَّكْبِ. قَالَ: فَجَاءَ جِبْرِيلُ إِلَى النَّبِيِّ ﷺ، وَقَالَ لَهُ: إِنَّ رِبِّي أَرْسَلَنِي إِلَيْكَ يُخْبِرُكَ أَنَّكَ زَوَّدْتَ أَصْحَابَكَ وَنَسِيتَ أَنْ تُزَوِّدَ حُدَيْرًا، وَهُوَ فِي آخِرِ الرَّكْبِ يَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَالْحَمْدُ لِلَّهِ، وَسُبْحَانَ اللَّهِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، وَيَقُولُ: نِعْمَ الزَّادُ هُوَ يَا رَبِّ. قَالَ: وَكَلَامُهُ ذَلِكَ لَهُ نُورٌ يَوْمَ الْقِيَامَةِ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ فَابْعَثْ إِلَيْهِ بِزَادٍ، فَدَعَا النَّبِيُّ ﷺ رَجُلًا فَدَفَعَ إِلَيْهِ الزَّادَ، حَفِظَ عَلَيْهِ مَا يَقُولُ، وَيَقُولُ لَهُ: إِنَّ رَسُولَ اللَّهِ ﷺ يُقْرِئُكَ السَّلَامَ وَرَحْمَةَ اللَّهِ، وَيُخْبِرُكَ أَنَّهُ كَانَ نَسِيَ أَنْ يُزَوِّدَكَ، وَإِنَّ رَبِّي تَبَارَكَ وَتَعَالَى أَرْسَلَ إِلَيَّ جِبْرِيلَ يُذَكِّرُنِي بِكَ، فَذَكَّرَهُ جِبْرِيلُ وَأَعْلَمَهُ مَكَانَكَ. قَالَ: فَانْتَهَى إِلَيْهِ وَهُوَ يَقُولُ: لَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَالْحَمْدُ لِلَّهِ، وَسُبْحَانَ اللَّهِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، وَيَقُولُ: نِعْمَ الزَّادُ هَذَا يَا رَبِّ. قَالَ: فَدَنَا مِنْهُ ثُمَّ قَالَ لَهُ: إِنَّ رَسُولَ اللَّهِ ﷺ يُقْرِئُكَ السَّلَامَ وَرَحْمَةَ اللَّهِ، وَقَدْ أَرْسَلَنِي إِلَيْكَ بِزَادٍ وَيَقُولُ: إِنَّمَا نَسِيتُكَ فَأُرْسِلَ إِلَيَّ جِبْرِيلُ مِنَ السَّمَاءِ يُذَكِّرُنِي بِكَ. قَالَ: فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَصَلَّى عَلَى النَّبِيِّ ﷺ، ثُمَّ قَالَ: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، ذَكَرَنِي رَبِّي مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ وَفَوْقَ عَرْشِهِ وَرَحِمَ جُوعِي وَضَعْفِي، يَا رَبِّ كَمَا لَمْ تَنْسَ حُدَيْرًا فَاجْعَلْ حُدَيْرًا لَا يَنْسَاكَ. قَالَ: فَحَفِظَ مَا قَالَ فَرَجَعَ إِلَى النَّبِيِّ ﷺ فَأَخْبَرَهُ بِمَا سَمِعَ مِنْهُ حِينَ أَتَاهُ، وَبِمَا قَالَ حِينَ أَخْبَرَهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَمَا إِنَّكَ لَوْ رَفَعْتَ رَأْسَكَ إِلَى السَّمَاءِ لَرَأَيْتَ لِكَلَامِهِ نُورًا سَاطِعًا مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ" [ عُتْبَةُ بْنُ مَسْعُودِ بْنِ حَبِيبٍ، أَخُو عَبْدِ اللَّهِ بْنِ مَسْعُودٍ لِأَبِيهِ وَأُمِّهِ: وَكَانَ قَدِيمَ الْإِسْلَامِ بِمَكَّةَ، وَهَاجَرَ إِلَى الْحَبَشَةِ الْهِجْرَةَ الثَّانِيَةَ، ثُمَّ قَدِمَ فَشَهِدَ أُحُدًا وَالْمَشَاهِدَ بَعْدَهَا، وَمَاتَ فِي خِلَافَةِ عُمَرَ، وَصَلَّى عَلَيْهِ] وَمَاتَ فِي خِلَافَةِ عُمَرَ، وَصَلَّى عَلَيْهِ]. 206 - عُمَيْرُ بْنُ عَدِيِّ بْنِ خَرَشَةَ بْنِ أُمَيَّةَ بْنِ عَامِرِ بْنِ حَطْمَةَ، وَهُوَ عُمَيْرٌ الْقَارِيُّ: وَكَانَ قَدِيمَ الْإِسْلَامِ ضَرِيرَ الْبَصَرِ، وَكَانَتْ عَصْمَاءُ بِنْتُ مَرْوَانَ تُؤْذِي رَسُولَ اللَّهِ ﷺ  وَتُحَرِّضُ عَلَيْهِ وَتَعِيبُ الْإِسْلَامَ وَتَقُولُ فِي ذَلِكَ الشِّعْرَ، فَلَمَّا غَابَ رَسُولُ اللَّهِ ﷺ بِبَدْرٍ نَذَرَ عُمَيْرٌ إِنِ اللَّهُ رَدَّ رَسُولَ اللَّهِ ﷺ سَالِمًا أَنْ يَقْتُلَ عَصْمَاءَ، فَلَمَّا رَجَعَ رَسُولُ اللَّهِ ﷺ مِنْ بَدْرٍ أَتَاهَا عُمَيْرٌ فِي جَوْفِ اللَّيْلِ فَقَتَلَهَا، ثُمَّ أَتَى رَسُولَ اللَّهِ ﷺ فَأَخْبَرَهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "لَا يَنْتَطِحُ فِيهَا عَنْزَانِ". وَكَانَتْ هَذِهِ الْكَلِمَةُ أَوَّلَ مَا سُمِعَتْ مِنْ رَسُولِ اللَّهِ ﷺ، ثُمَّ قَالَ: إِذَا أَحْبَبْتُمْ أَنْ تَنْظُرُوا إِلَى رَجُلٍ نَصَرَ اللَّهَ وَرَسُولَهُ بِالْغَيْبِ فَانْظُرُوا إِلَى عُمَيْرِ بْنِ عَدِيٍّ". وَكَانَ عُمَيْرٌ يُؤَذِّنُ لِقَوْمِهِ [ عَدِيُّ بْنُ أَبِي الزَّغْبَاءِ، وَاسْمُ أَبِي الزَّغْبَاءِ سِنَانُ بْنُ سُبَيْعٍ: بَعَثَهُ النَّبِيُّ ﷺ مَعَ بَسْبَسَ بْنِ عَمْرٍو الْجُهَنِيِّ طَلِيعَةً يَتَجَسَّسَانِ خَبَرَ الْعِيرِ، فَوَرَدَا بَدْرًا فَوَجَدَا الْعِيرَ قَدْ مَرَّتْ وَفَاتَتْهُمَا - فَرَجَعَا فَأَخْبَرَ النَّبِيَّ ﷺ. وَشَهِدَ عَدِيٌّ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَتُوُفِّيَ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ ؓ، وَلَيْسَ لَهُ عَقِبٌ. الْأَغْلَبُ بْنُ جُشَمَ بْنِ سَعْدِ بْنِ عِجْلِ بْنِ جُشَمَ  : عُمِّرَ فِي الْجَاهِلِيَّةِ طَوِيلًا، وَأَدْرَكَ الْإِسْلَامَ، فَحَسُنَ إِسْلَامُهُ، وَهَاجَرَ، ثُمَّ كَانَ مِمَّنْ تَوَجَّهَ إِلَى الْكُوفَةِ مَعَ سَعْدِ بْنِ أَبِي وَقَّاصٍ، فَاسْتُشْهِدَ فِي وَقْعَةِ نَهَاوَنْدَ، فَقَبْرُهُ هُنَاكَ مَعَ قُبُورِ الشُّهَدَاءِ، وَهُوَ أَوَّلُ مَنْ رَجَزَ الْأَرَاجِيزَ،  وَكَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ قَدْ كَتَبَ إِلَى الْمُغِيرَةِ بْنِ شُعْبَةَ وَهُوَ عَلَى الْكُوفَةِ: أَنِ اسْتَنْشِدْ مَنْ قِبَلَكَ مِنَ الشُّعَرَاءِ مَا قَالُوهُ فِي الْإِسْلَامِ، فَقَالَ لَبِيَدٌ: أَبْدَلَنِي اللَّهُ سُورَةَ الْبَقَرَةِ مَكَانَ الشِّعْرِ، وَجَاءَ الْأَغْلَبُ بْنُ الْمُغِيرَةِ، فَقَالَ: أَرَجْزًا تُرِيدُ أَمْ قَصِيدَا     لَقَدْ سَأَلَتْ هَيِّنًا مَوْجُودَا فَكَتَبَ الْمُغِيرَةُ بِذَلِكَ إِلَى عُمَرَ، فَنَقَصَ مِنْ عَطَاءِ الْأَغْلَبِ خَمْسَمِائَةٍ وَجَعَلَهَا فِي عَطَاءِ لَبِيَدٍ، [فَكَتَبَ الْأَغْلَبُ إِلَى عُمَرَ: أَتُنْقِصُ عَطَائِي أَنْ أَطَعْتُكَ، فَرَدَّ عَلَيْهِ خَمْسَمِائَةٍ وَأَقَرَّهَا فِي عَطَاءِ لَبِيَدٍ] صَفْوَانُ بْنُ الْمُعَطَّلِ بْنِ رَخِيصَةَ أَبُو عَمْرٍو الذَّكْوَانِيُّ السُّلَمِيُّ: أَسْلَمَ قَبْلَ غَزْوَةِ الْمُرَيْسِيعِ، وَشَهِدَهَا مَعَ النَّبِيِّ ﷺ، وَشَهِدَ الْخَنْدَقَ وَالْمَشَاهِدَ بَعْدَهَا، قُتِلَ يَوْمَ أَرْمِينِيَّةَ، وَقِيلَ: مَاتَ بِشَمِيشَاطَ سَنَةَ سِتِّينَ. طُلَيْحَةُ بْنُ خُوَيْلِدِ بْنِ نَوْفَلِ بْنِ نَضْلَةَ بْنِ الْأَشْتَرِ بْنِ جَحْوَانَ: وَكَانَ طُلَيْحَةُ يُعَدُّ بِأَلْفِ فَارِسٍ؛  لِشِدَّتِهِ وَشَجَاعَتِهِ وَبَصَرِهِ بِالْحَرْبِ. وَفَدَ طُلَيْحَةُ عَلَى رَسُولِ اللَّهِ ﷺ فِي سَنَةِ تِسْعٍ فِي جَمَاعَةٍ فَأَسْلَمُوا، ثُمَّ ارْتَدُّوا، وَادَّعَى النُّبُوَّةَ -عَلَى مَا سَبَقَ شَرْحُهُ- فَلَمَّا أَوْقَعَ بِهِمْ خَالِدُ بْنُ الْوَلِيدِ بِبَزَاخَةَ هَرَبَ طُلَيْحَةُ حَتَّى قَدِمَ الشَّامَ، فَأَقَامَ حَتَّى تُوُفِّيَ أَبُو بَكْرٍ ؓ، ثُمَّ خَرَجَ مُحْرِمًا بِالْحَجِّ، وَقَدِمَ مَكَّةَ، فَلَمَّا رَآهُ عُمَرُ قَالَ: يَا طُلَيْحَةُ، لَا أُحِبُّكَ بَعْدَ قَتْلِ الرَّجُلَيْنِ الصَّالِحَيْنِ: عُكَّاشَةَ بْنِ مِحْصَنٍ، وَثَابِتِ بْنِ أَقْرَمَ -وَكَانَا طَلِيعَتَيْنِ لِخَالِدِ بْنِ الْوَلِيدِ فَلَقِيَهُمَا طُلَيْحَةُ وَأَخُوهُ سَلَمَةُ فَقَتَلَاهُمَا- فَقَالَ طُلَيْحَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَجُلَانِ أَكْرَمَهُمَا اللَّهُ بِيَدِي وَلَمْ يُهِنِّي بِأَيْدِيهِمَا. فَأَسْلَمَ إِسْلَامًا صَحِيحًا، وَشَهِدَ الْقَادِسِيَّةَ وَنَهَاوَنْدَ، وَكَتَبَ عُمَرُ ؓ: شَاوِرُوا طُلَيْحَةَ فِي حَرْبِكُمْ وَلَا تُوَلُّوهُ شَيْئًا، وَقُتِلَ بِنَهَاوَنْدَ. عَمْرُو بْنُ مَعْدِيكَرِبَ بْنِ عُبَيْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُصْمِ بْنِ عَمْرِو بْنِ زُبَيْدٍ، أَبُو ثَوْرٍ الزُّبَيْدِيُّ: كَانَ فَارِسًا شُجَاعًا شَاعِرًا، لَهُ فِي الْجَاهِلِيَّةِ الْغَارَاتُ الْعَظِيمَةُ وَالْوَقَائِعُ الْعَجِيبَةُ، وَكَانَ عَلَى سَيْفِهِ مَكْتُوبٌ: ذَكَرٌ عَلَى ذَكَرٍ يَصُولُ بِصَارِمٍ     ذَكَرٌ يَمَانٍ فِي يَمِينِ يَمَانِي كَانَ عَمْرٌو لَقِيَ حَيِّي الْكِنْدِيَّةَ بِذِي الْمَجَازِ -وَهِيَ سُوقُ عَرَفَاتٍ- فَأَعْجَبَهُ جَمَالُهَا وَعَقْلُهَا، فَعَرَضَ عَلَيْهَا نَفْسَهُ وَقَالَ: هَلْ لَكِ فِي كُفْؤٍ كَرِيمٍ ضَرُوبٍ لِهَامِ الرِّجَالِ غَشُومٍ مَوَاتٍ، لَكِ طَيِّبُ الْجِسْمِ مِنْ سَعْدِ الْعَشِيرَةِ فِي الصَّمِيمِ، قَالَتْ: أَمِنْ سَعْدِ الْعَشِيرَةِ؟ قَالَ: مِنْ سَعْدِ الْعَشِيرَةِ فِي أَرُومَةِ مَحْتِدِهَا وَعِزَّتِهَا الْمُنِيرَةِ، إِنْ كُنْتِ بِالْفُرْصَةِ بَصِيرَةً، قَالَتْ: إِنَّ لِي بَعْلًا يَصْدُقُ اللِّقَاءَ، وَيُخِيفُ الْأَعْدَاءَ، وَيُجْزِلُ الْعَطَاءَ، قَالَ: لَوْ عَلِمْتُ أَنَّ لَكِ بَعْلًا مَا سُمْتُكِ نَفْسَكِ وَلَا عَرَضْتُ نَفْسِي عَلَيْكِ، فَكَيْفَ أَنْتِ إِنْ قَتَلْتُهُ؟ قَالَتْ: لَا أَصِيفُ عَنْكَ وَلَا أَعْدِلُ بِكَ وَلَا أُقَصِّرُ دُونَكَ، وَإِيَّاكَ أَنْ يَغُرَّكَ قَوْلِي فَتُعَرِّضَ نَفْسَكَ لِلْقَتْلِ، فَإِنِّي أَرَاكَ مُفْرَدًا مِنَ النَّاصِرِ وَالْأَهْلِ، وَصَاحِبِي فِي عِزَّةٍ مِنَ الْأَهْلِ وَكَثْرَةِ الْمَالِ، فَانْصَرَفَ عَنْهَا عَمْرٌو، وَجَعَلَ يَتْبَعُهَا وَهِيَ لَا تَعْلَمُ، فَلَمَّا قَدِمَتْ عَلَى زَوْجِهَا سَأَلَهَا عَمَّا رَأَتْ فِي طَرِيقِهَا، فَقَالَتْ: رَأَيْتُ رَجُلًا مَخِيلًا لِلنَّاسِ يَتَعَرَّضُ لِلْقِتَالِ، وَيَخْطُبُ حَلَائِلَ الرِّجَالِ، فَعَرَضَ نَفْسَهُ عَلَيَّ فَوَصَفْتُكَ لَهُ. فَقَالَ زَوْجُهَا: ذَاكَ عَمْرٌو، وَلَدَتْنِي أُمُّهُ إِنْ لَمْ أَتَكِّ بِهِ مَقْرُونًا مَجْنُونًا إِلَى حَمْلٍ صَعْبِ الْمِرَاسِ غَيْرِ ذَلُولٍ. فَلَمَّا سَمِعَ عَمْرٌو كَلَامَهُ دَخَلَ عَلَيْهِ بَغْتَةً فَقَتَلَهُ، وَوَقَعَ عَلَيْهَا، فَلَمَّا قَضَى وَطَرَهُ مِنْهَا قَالَ لَهَا: إِنِّي لَمْ أَقَعْ عَلَى امْرَأَةٍ قَطُّ -فِي جِمَاعِي إِلَّا حَمَلَتْ، وَلَا أَرَاكِ إِلَّا قَدْ فَعَلْتِ، فَإِنْ رُزِقْتِ غُلَامًا فَسَمِّيهِ الْخَزْرَ، وَإِنْ رُزِقْتِ جَارِيَةً فَسَمِّيهَا عِكْرِشَةَ، وَجَعَلَ ذَلِكَ بَيْنَهُمَا أَمَارَةً، ثُمَّ مَضَى لِطَيِّبِهِ، ثُمَّ خَرَجَ يَوْمًا يَتَعَرَّضُ لِلْقِتَالِ، فَإِذَا هُوَ بِرَجُلٍ عَلَى فَرَسٍ شَاكِي السِّلَاحِ، فَدَعَاهُ عَمْرٌو لِلْمُبَارَزَةِ، فَلَمَّا اتَّحَدَا صَرَعَ الْفَتَى عَمْرًا وَجَلَسَ عَلَى صَدْرِهِ يُرِيدُ ذَبْحَهُ، فَقَالَ لَهُ: مَنْ أَنْتَ؟ قَالَ: أَنَا عَمْرٌو، فَقَامَ الْفَتَى عَنْ صَدْرِهِ وَقَالَ: أَنَا ابْنُكَ الْخَزْرُ، فَقَالَ لَهُ عَمْرٌو: سِرْ إِلَى صَنْعَاءَ وَلَا تُنَافِنِي فِي بَلَدٍ، فَلَمْ يَلْبَثْ أَنْ سَادَ مَنْ هُوَ بَيْنَ ظَهْرَيْهِ، فَاسْتَنْفَرُوهُ وَأَمَرُوهُ بِقِتَالِ أَبِيهِ، وَشَكَوْا إِلَيْهِ غَارَاتِ عَمْرٍو عَلَيْهِمْ، فَالْتَقَيَا فَقَتَلَهُ عَمْرٌو. [وَرَوَى عَبَّاسُ بْنُ هِشَامِ بْنِ مُحَمَّدٍ الْكَلْبِيُّ، قَالَ: حَدَّثَنِي] أَبُو الْمُنْذِرِ، عَنْ أَبِيهِ، قَالَ: لَمَّا انْتَهَى خَبَرُ رَسُولِ اللَّهِ ﷺ إِلَى عَمْرِو بْنِ مَعْدِيكَرِبَ قَالَ لِقَيْسِ بْنِ مَكْشُوحٍ: يَا قَيْسُ، إِنَّكَ سَيِّدُ قَوْمِكَ، وَقَدْ ذُكِرَ لِي أَمْرُ هَذَا الْقُرَشِيِّ الظَّاهِرِ بِالْحِجَازِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ فَانْطَلِقْ بِنَا إِلَيْهِ فَلْنَعْلَمْ عِلْمَهُ، فَإِنْ كَانَ نَبِيًّا كَمَا يَقُولُ لَمْ يَخْفَ عَلَيْنَا أَمْرُهُ، فَأَبَى قَيْسٌ وَسَفَّهَ رَأْيَهُ، فَرَكِبَ عَمْرٌو رَاحِلَتَهُ مَعَ وَفْدٍ مِنْ بَنِي زُبَيْدٍ، فَأَتَى رَسُولَ اللَّهِ ﷺ. قَالَ عَمْرٌو: فَوَافَيْتُهُ قَافِلًا مِنْ غَزْوَةِ تَبُوكَ، فَذَهَبْتُ أَتَقَدَّمُ إِلَيْهِ فَمُنِعْتُ مِنْ ذَلِكَ حَتَّى أَذِنَ لِي رَسُولُ اللَّهِ ﷺ وَقَالَ: خَلُّوا سَبِيلَ الرَّجُلِ، فَأَقْبَلْتُ حَتَّى دَنَوْتُ مِنْهُ، فَقُلْتُ لَهُ: أَنْعِمْ صَبَاحًا أَبَيْتَ اللَّعْنَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "يَا عَمْرُو، إِنَّ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ عَلَى الَّذِينَ لَا يُؤْمِنُونَ، فَآمِنْ بِاللَّهِ وَرَسُولِهِ يُؤَمِّنْكَ اللَّهُ يَوْمَ الْفَزَعِ الْأَكْبَرِ". قَالَ عَمْرٌو: مَا الْفَزَعُ؟ فَإِنِّي لَا أَفْزَعُ مِنْ شَيْءٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّهُ لَيْسَ بِمَا تَرَى وَتَحْسَبُ، إِنَّهُ إِذَا كَانَ يَوْمُ الْفَزَعِ الْأَكْبَرِ صِيحَ بِالنَّاسِ صَيْحَةً لَا يَبْقَى ذُو رُوحٍ إِلَّا مَاتَ، وَلَا مَيِّتٌ إِلَّا نُشِرَ، وَمَا شَاءَ اللَّهُ مِنْ ذَلِكَ، وَتَلِجُّ تِلْكَ الصَّيْحَةُ حَتَّى تَدُورَ مِنْهَا الْأَرْضُ، وَتَخِرَّ مِنْهَا الْجِبَالُ، وَتَنْشَقَّ مِنْهَا السَّمَاءُ، وَتَبْرُزَ النَّارُ، لَهَا لِسَانَانِ تَرْمِي بِشَرَرٍ مِثْلَ أَفْلَاقِ الْجِبَالِ، فَلَا يَبْقَى ذُو رُوحٍ إِلَّا انْخَلَعَ قَلْبُهُ، وَذَكَرَ ذَنْبَهُ، فَأَيْنَ أَنْتَ مِنَ الْفَزَعِ يَا عَمْرُو؟ ". قَالَ عَمْرٌو: لَا أَيْنَ يَا رَسُولَ اللَّهِ. قَالَ: "فَأَسْلِمْ إِذَنْ" قَالَ عَمْرٌو: فَأَسْلَمْتُ. قَالَ عُلَمَاءُ السِّيَرِ: أَسْلَمَ عَمْرٌو، وَسَمِعَ مِنْ رَسُولِ اللَّهِ ﷺ، وَرَوَى عَنْهُ، ثُمَّ ارْتَدَّ بَعْدَ رَسُولِ اللَّهِ ﷺ، ثُمَّ عَادَ إِلَى الْإِسْلَامِ، وَبَعَثَهُ عُمَرُ إِلَى سَعْدِ بْنِ أَبِي وَقَّاصٍ بِالْقَادِسِيَّةِ، وَكَتَبَ إِلَيْهِ: قَدْ أَمْدَدْتُكَ بِأَلْفَيْ رَجُلٍ: عَمْرِو بْنِ مَعْدِيكَرِبَ، وَطُلَيْحَةَ بْنِ خُوَيْلِدٍ، فَشَاوِرْهُمَا فِي الْحَرْبِ وَلَا تُوَلِّهِمَا شَيْئًا، فَأَبْلَى عَمْرٌو يَوْمَئِذٍ بَلَاءً حَسَنًا. قَالَ عَمْرٌو: وَكَانَتْ خَيْلُ الْمُسْلِمِينَ تَنْفِرُ مِنَ الْفِيَلَةِ يَوْمَ الْقَادِسِيَّةِ، وَخَيْلُ الْفُرْسِ لَا تَنْفِرُ، فَأَمَرْتُ رَجُلًا فَتَرَّسَ عَنِّي ثُمَّ دَنَوْتُ مِنَ الْفِيلِ وَضَرَبْتُ خَطْمَهُ فَقَطَعْتُهُ، [فَنَفَرَ] وَنَفَرَتِ الْفِيَلَةُ فَحَطَّمَتِ الْعَسْكَرَ، وَأَلَحَّ الْمُسْلِمُونَ عَلَيْهِمْ حَتَّى انْهَزَمُوا، وَكَانَ لِعَمْرٍو يَوْمَئِذٍ مِنَ الْعُمْرِ ثَلَاثُونَ وَمِائَةُ سَنَةٍ. وَكَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ يَسْأَلُ عَمْرَو بْنَ مَعْدِيكَرِبَ عَنْ أَشْيَاءَ، فَسَأَلَهُ عَنِ الْحَرْبِ، فَقَالَ: مُرَّةُ الْمَذَاقِ إِذَا كَشَفَتْ عَنْ سَاقٍ، مَنْ صَبَرَ فِيهَا عَرَفَ، وَمَنْ ضَعُفَ فِيهَا تَلِفَ. وَسَأَلَهُ عَنِ السِّلَاحِ، فَقَالَ: مَا تَقُولُ فِي الرُّمْحِ؟ فَقَالَ: أَخُوكَ وَرُبَّمَا خَانَكَ، قَالَ: فَالنَّبْلُ؟ قَالَ: مَنَايَا تُخْطِئُ وَتُصِيبُ، قَالَ: فَالدِّرْعُ؟ قَالَ: مَشَغَلَةٌ لِلْفَارِسِ مَتْعَبَةٌ لِلرَّاجِلِ، وَإِنَّهُ لَحِصْنٌ حَصِينٌ، قَالَ: فَالتُّرْسُ؟ قَالَ: هُوَ الْمِجَنُّ عَلَيْهِ تَدُورُ الدَّوَائِرُ، قَالَ: فَالسَّيْفُ؟ قَالَ: عِنْدَهَا فَارْتَقَتْكَ أُمُّكَ عَنِ الثُّكْلِ، فَقَالَ لَهُ عُمَرُ: بَلْ أُمُّكَ، قَالَ: بَلْ أُمِّي وَالْحُمَّى أَضْرَعَتْنِي لَكَ، وَهَذَا مَثَلٌ مَعْنَاهُ: أَنَّ الْإِسْلَامَ أَذَلَّنِي وَلَوْ كُنْتُ فِي الْجَاهِلِيَّةِ لَمْ تَجْسُرْ أَنْ تَرُدَّ عَلَيَّ. وَقَالَ لَهُ يَوْمًا: حَدَّثَنِي عَنْ أَشْجَعِ مَنْ لَقِيتَ، وَأَجَبْنِ مَنْ لَقِيتَ. فَقَالَ: مَا عَنِ الشَّعْبِيِّ، قَالَ: دَخَلَ عَمْرُو بْنُ مَعْدِيكَرِبَ يَوْمًا عَلَى عُمَرَ بْنِ الْخَطَّابِ ؓ، فَقَالَ لَهُ: يَا عَمْرُو، أَخْبِرْنِي عَنْ أَشْجَعِ مَنْ لَقِيتَ، وَأَحْيَلِ مَنْ لَقِيتَ، وَأَجَبْنِ مَنْ لَقِيتَ، قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ. خَرَجْتُ مَرَّةً أُرِيدُ الْغَارَةَ، فَبَيْنَمَا أَنَا أَسِيرُ إِذَا أَنَا بِفَرَسٍ مَشْدُودٍ وَرُمْحٍ مَرْكُوزٍ، وَإِذَا رَجُلٌ جَالِسٌ، وَ [إِذَا] هُوَ كَأَعْظَمِ مَا يَكُونُ مِنَ الرِّجَالِ خِلْقَةً، وَهُوَ مُجْتَبٍ بِسَيْفٍ، فَقُلْتُ لَهُ: خُذْ حَذَرَكَ فَإِنِّي قَاتِلُكَ، فَقَالَ: مَنْ أَنْتَ؟ فَقُلْتُ: أَنَا عَمْرُو بْنُ مَعْدِيكَرِبَ، فَشَهِقَ شَهْقَةً فَمَاتَ، فَهَذَا أَجْبَنُ مَنْ رَأَيْتُ يَا أَمِيرَ الْمُؤْمِنِينَ. وَخَرَجْتُ يَوْمًا آخَرَ حَتَّى انْتَهَيْتُ إِلَى حَيٍّ، فَإِذَا أَنَا بِفَرَسٍ مَشْدُودٍ وَرُمْحٍ مَرْكُوزٍ، وَإِذَا صَاحِبُهُ فِي وَهْدَةٍ يَقْضِي حَاجَتَهُ، فَقُلْتُ لَهُ: خُذْ حَذَرَكَ فَإِنِّي قَاتِلُكَ، قَالَ: مَنْ أَنْتَ؟ قُلْتُ: أَنَا عَمْرُو بْنُ مَعْدِيكَرِبَ، فَقَالَ: يَا أَبَا ثَوْرٍ، مَا أَنْصَفْتَنِي، أَنْتَ عَلَى ظَهْرِ فَرَسِكَ، وَأَنَا فِي بِئْرٍ، فَأَعْطِنِي عَهْدًا أَنَّكَ لَا تَقْتُلُنِي حَتَّى أَرْكَبَ فَرَسِي وَآخُذَ حَذَرِي، فَأَعْطَيْتُهُ عَهْدًا أَلَّا أَقْتُلَهُ حَتَّى يَرْكَبَ فَرَسَهُ وَيَأْخُذَ حَذَرَهُ، فَخَرَجَ مِنَ الْمَوْضِعِ الَّذِي كَانَ فِيهِ، ثُمَّ اجْتَبَى بِسَيْفِهِ وَجَلَسَ، فَقُلْتُ: مَا هَذَا؟ قَالَ: مَا أَنَا بِرَاكِبٍ فَرَسِي وَلَا بِمُقَاتِلِكَ، فَهَذَا يَا أَمِيرَ الْمُؤْمِنِينَ أَحْيَلُ مَنْ رَأَيْتُ. ثُمَّ إِنِّي خَرَجْتُ يَوْمًا آخَرَ حَتَّى انْتَهَيْتُ إِلَى مَوْضِعٍ كُنْتُ أَقْطَعُ فِيهِ، فَلَمْ أَرَ أَحَدًا فَأَجْرَيْتُ فَرَسِي يَمِينًا وَشِمَالًا، فَإِذَا أَنَا بِفَارِسٍ، فَلَمَّا دَنَا مِنِّي إِذَا هُوَ غُلَامٌ وَجْهُهُ مِنْ أَجْمَلِ مَنْ رَأَيْتُ مِنَ الْفِتْيَانِ وَأَحْسَنِهِمْ، وَإِذَا هُوَ قَدْ أَقْبَلَ مِنْ نَحْوِ الْيَمَامَةِ، فَلَمَّا قَرُبَ مِنِّي سَلَّمَ، فَرَدَدْتُ عَلَيْهِ وَقُلْتُ: مَنِ الْفَتَى؟ فَقَالَ: الْحَارِثُ بْنُ سَعْدٍ فَارِسُ الشَّهْبَاءِ، فَقُلْتُ لَهُ: خُذْ حَذَرَكَ فَإِنِّي قَاتِلُكَ، فَمَضَى وَلَمْ يَلْتَفِتْ إِلَيَّ فَقُلْتُ لَهُ: يَا فَتَى خُذْ حَذَرَكَ فَإِنِّي قَاتِلُكَ. قَالَ: الْوَيْلُ لَكَ، مَنْ أَنْتَ؟ قُلْتُ: أَنَا عَمْرُو بْنُ مَعْدِيكَرِبَ، قَالَ: الْحَقِيرُ الذَّلِيلُ، وَاللَّهِ مَا يَمْنَعُنِي مِنْ قَتْلِكَ إِلَّا اسْتِصْغَارُكَ، قَالَ: فَتَصَاغَرَتْ نَفْسِي إِلَيَّ وَعَظُمَ عِنْدِي مَا اسْتَقْبَلَنِي بِهِ، فَقُلْتُ لَهُ: خُذْ حَذَرَكَ، فَوَاللَّهِ لَا يَنْصَرِفُ إِلَّا أَحَدُنَا، قَالَ: اغْرُبْ ثَكِلَتْكَ أُمُّكَ فَإِنِّي مِنْ أَهْلِ بَيْتٍ مَا نَكَلْنَا عَنْ فَارِسٍ قَطُّ، فَقُلْتُ: هُوَ الَّذِي نَسْمَعُ، فَاخْتَرْ لِنَفْسِكَ، فَقَالَ: إِمَّا أَنْ تَطْرُدَ لِي أَوْ أَطْرُدَ لَكَ، فَاغْتَمَمْتُهَا مِنْهُ فَقُلْتُ: اطَّرِدْ لِي، فَاطَّرَدَ وَحَمَلْتُ عَلَيْهِ حَتَّى إِذَا قُلْتُ إِنِّي قَدْ وَضَعْتُ الرُّمْحَ بَيْنَ كَتِفَيْهِ إِذَا هُوَ قَدْ صَارَ حِزَامًا لِفَرَسِهِ ثُمَّ اتَّبَعَنِي فَقَرَعَ بِالْقَنَاةِ رَأْسِي وَقَالَ: يَا عَمْرُو خُذْهَا إِلَيْكَ وَاحِدَةً، فَوَاللَّهِ لَوْلَا أَنِّي أَكْرَهُ قَتْلَ مِثْلِكَ لَقَتَلْتُكَ، فَتَصَاغَرَتْ إِلَيَّ نَفْسِي وَكَانَ الْمَوْتُ وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ أَحَبَّ إِلَيَّ مِمَّا رَأَيْتُ، فَقُلْتُ: وَاللَّهِ لَا يَنْصَرِفُ إِلَّا أَحَدُنَا، فَقَالَ: اخْتَرْ لِنَفْسِكَ، فَقُلْتُ: اطَّرِدْ لِي فَاطَّرَدَ، فَظَنَنْتُ أَنِّي قَدْ تَمَكَّنْتُ مِنْهُ، فَاتَّبَعْتُهُ حَتَّى إِذَا ظَنَنْتُ أَنِّي قَدْ وَضَعْتُ الرُّمْحَ بَيْنَ كَتِفَيْهِ، فَإِذَا هُوَ قَدْ صَارَ لَبَبًا لِفَرَسِهِ، ثُمَّ اتَّبَعَنِي فَقَرَعَ رَأْسِي بِالْقَنَاةِ وَقَالَ: يَا عَمْرُو خُذْهَا إِلَيْكَ اثْنَتَيْنِ فَتَصَاغَرَتْ إِلَيَّ نَفْسِي فَقُلْتُ: وَاللَّهِ لَا يَنْصَرِفُ إِلَّا أَحَدُنَا، فَقَالَ: اخْتَرْ لِنَفْسِكَ، فَقُلْتُ: اطَّرِدْ لِي، فَاطَّرَدَ حَتَّى إِذَا قُلْتُ وَضَعْتُ الرُّمْحَ بَيْنَ كَتِفَيْهِ، وَثَبْتُ عَنْ فَرَسِهِ، فَإِذَا هُوَ عَلَى الْأَرْضِ فَأَخْطَأْتُهُ وَمَضَيْتُ فَاسْتَوَى عَلَى فَرَسِهِ فَاتَّبَعَنِي فَقَرَعَ رَأْسِي بِالْقَنَاةِ، وَقَالَ: يَا عَمْرُو خُذْهَا إِلَيْكَ ثَلَاثًا، وَلَوْلَا أَنِّي أَكْرَهُ قَتْلَ مِثْلِكَ لَقَتَلْتُكَ، فَقُلْتُ لَهُ: اقْتُلْنِي أَحَبَّ إِلَيَّ مِمَّا أَرَى بِنَفْسِي وَأَنْ يَسْمَعَ فِتْيَانُ الْعَرَبِ هَذَا، فَقَالَ لِي: يَا عَمْرُو، إِنَّمَا الْعَفْوُ ثَلَاثُ مَرَّاتٍ إِنِّي إِنِ اسْتَمْكَنْتُ مِنْكَ الرَّابِعَةَ قَتَلْتُكَ، وَأَنْشَأَ يَرْتَجِزُ وَيَقُولُ: وَكَّدْتُ أَغُلَاظًا مِنَ الْإِيمَانِ     إِنْ عُدْتَ يَا عَمْرُو إِلَى الطُّغْيَانِ لَتُوجَزَنَّ لَهَبَ الشُّبَّانِ     وَإِلَّا فَلَسْتُ مِنْ بَنِي شَيْبَانِ فَلَمَّا قَالَ هَذَا هِبْتُهُ هَيْبَةً شَدِيدَةً، وَقُلْتُ لَهُ: إِنَّ بِي إِلَيْكَ حَاجَةً، قَالَ: وَمَا هِيَ؟ قُلْتُ: أَكُونُ لَكَ صَاحِبًا، وَرَضِيتُ بِذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: لَسْتَ مِنْ أَصْحَابِي، وَكَانَ ذَلِكَ وَاللَّهِ أَشَدَّ وَأَعْظَمَ مِمَّا صَنَعَ، فَلَمْ أَزَلْ أَطْلُبُ إِلَيْهِ حَتَّى قَالَ: وَيْحَكَ وَهَلْ تَدْرِي أَيْنَ أُرِيدُ؟ قُلْتُ: لَا، قَالَ: أُرِيدُ الْمَوْتَ عِيَانًا، فَقُلْتُ: رَضِيتُ بِالْمَوْتِ مَعَكَ، قَالَ: امْضِ بِنَا فَسِرْنَا جَمِيعًا يَوْمًا حَتَّى جَنَّنَا اللَّيْلُ وَذَهَبَ شَطْرُهُ، فَوَرَدْنَا عَلَى حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ، فَقَالَ لِي: يَا عَمْرُو، فِي هَذَا الْحَيِّ الْمَوْتُ، وَأَوْمَأَ إِلَى قُبَّةٍ فِي الْحَيِّ، فَقَالَ: وَفِي تِلْكَ الْقُبَّةِ الْمَوْتُ الْأَحْمَرُ، فَإِمَّا أَنْ تُمْسِكَ عَلَيَّ فَرَسِي فَأَنْزِلَ فَآتِيَ بِحَاجَتِي، وَإِمَّا أَنْ أُمْسِكَ عَلَيْكَ فَرَسَكَ وَتَأْتِينِي بِحَاجَتِي، فَقُلْتُ: لَا بَلِ انْزِلْ، فَأَنْتَ أَعْرَفُ بِمَوْضِعِ حَاجَتِكَ، فَرَمَى إِلَيَّ بِعِنَانِ فَرَسِهِ وَنَزَلَ، وَرَضِيتُ وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ أَكُونَ لَهُ سَائِسًا، ثُمَّ مَضَى حَتَّى دَخَلَ الْقُبَّةَ فَاسْتَخْرَجَ مِنْهَا جَارِيَةً لَمْ تَرَ عَيْنَايَ قَطُّ مِثْلَهَا حُسْنًا وَجَمَالًا، فَحَمَلَهَا عَلَى نَاقَةٍ ثُمَّ قَالَ لِي: يَا عَمْرُو، قُلْتُ: لَبَّيْكَ، قَالَ: إِمَّا أَنْ تَحْمِيَنِي وَأَقُودُ أَنَا، وَإِمَّا أَنْ أَحْمِيَكَ وَتَقُودُ أَنْتَ، قُلْتُ: لَا بَلْ تَحْمِينِي وَأَقُودُ أَنَا، فَرَمَى إِلَيَّ بِزِمَامِ نَاقَتِهِ ثُمَّ سِرْنَا بَيْنَ يَدَيْهِ وَهُوَ خَلْفَنَا، حَتَّى إِذَا أَصْبَحْنَا قَالَ لِي: يَا عَمْرُو، قُلْتُ: لَبَّيْكَ مَا تَشَاءُ، قَالَ: الْتَفِتْ فَانْظُرْ هَلْ تَرَى أَحَدًا؟ فَالْتَفَتُّ فَقُلْتُ: أَرَى جِمَالًا، قَالَ: اغْذُذِ السَّيْرَ، ثُمَّ قَالَ لِي: يَا عَمْرُو، قُلْتُ: لَبَّيْكَ، قَالَ: انْظُرْ فَإِنْ كَانَ الْقَوْمُ قَلِيلًا فَالْجَلَدُ وَالْقُوَّةُ وَهُوَ الْمَوْتُ، وَإِنْ كَانُوا كَثِيرًا فَلَيْسُوا بِشَيْءٍ، قَالَ: فَالْتَفَتُّ فَقُلْتُ: هُمْ أَرْبَعَةٌ أَوْ خَمْسَةٌ، قَالَ: أَغِذَّ السَّيْرَ، فَفَعَلْتُ وَسَمِعَ وَقْعَ الْخَيْلِ عَنْ قُرْبٍ، فَقَالَ لِي: يَا عَمْرُو، كُنْ عَنْ يَمِينِ الطَّرِيقِ وَقِفْ وَحَوِّلْ وُجُوهَ دَوَابِّنَا [إِلَى الطَّرِيقِ] فَفَعَلْتُ وَوَقَفْتُ عَنْ يَمِينِ الرَّاحِلَةِ، وَوَقَفَ هُوَ عَنْ يَسَارِهَا، وَدَنَا الْقَوْمُ مِنَّا فَإِذَا هُمْ ثَلَاثَةُ نَفَرٍ فِيهِمْ شَيْخٌ كَبِيرٌ، وَهُوَ أَبُو الْجَارِيَةِ، وَأَخَوَاهَا غُلَامَانِ شَابَّانِ، فَسَلَّمُوا فَرَدَدْنَا السَّلَامَ وَوَقَفُوا عَنْ يَسَارِ الطَّرِيقِ، فَقَالَ الشَّيْخُ: خَلِّ عَنِ الْجَارِيَةِ يَا ابْنَ أَخِي، فَقَالَ: مَا كُنْتُ لِأُخَلِّيَهَا وَلَا لِهَذَا أَخَذْتُهَا، فَقَالَ لِأَصْغَرِ ابْنَيْهِ: اخْرُجْ إِلَيْهِ، فَخَرَجَ وَهُوَ يَجُرُّ رُمْحَهُ، وَحَمَلَ عَلَيْهِ الْحَارِثُ وَهُوَ يَرْتَجِزُ وَيَقُولُ: مِنْ دُونِ مَا تَرْجُوه? خَضْبُ الذَّابِلِ     مِنْ فَارِسٍ مُسْتَكْتِمٍ مُقَاتِلِ يَنْمِي إِلَى شَيْبَانَ خَيْرِ وَابِلٍ     مَا كَانَ سَيْرِي نَحْوَهَا بِبَاطِلِ ثُمَّ شَدَّ عَلَيْهِ فَطَعَنَهُ طَعْنَةً دَقَّ مِنْهَا صُلْبَهُ فَسَقَطَ مَيِّتًا. فَقَالَ الشَّيْخُ لِابْنِهِ الْآخَرِ: اخْرُجْ إِلَيْهِ يَا بُنَيَّ فَلَا خَيْرَ فِي الْحَيَاةِ عَلَى الذُّلِّ، فَخَرَجَ إِلَيْهِ فَأَقْبَلَ الْحَارِثُ يَرْتَجِزُ وَيَقُولُ: لَقَدْ رَأَيْتَ كَيْفَ كَانَتْ طَعْنَتِي      [وَالطَّعْنُ] لِلْقِرْنِ شَدِيدٌ بِهِمَّتِي وَالْمَوْتُ خَيْرٌ مِنْ فِرَاقِ خِلَّتِي     فَقَتْلِي الْيَوْمَ وَلَا مَذَلَّتِي ثُمَّ شَدَّ عَلَيْهِ فَطَعَنَهُ طَعْنَةً سَقَطَ مِنْهَا مَيِّتًا، فَقَالَ لَهُ الشَّيْخُ: خَلِّ عَنِ الظَّعِينَةِ يَا ابْنَ أَخِي، فَإِنِّي لَسْتُ كَمَنْ رَأَيْتَ، قَالَ: مَا كُنْتُ لِأُخَلِّيَهَا وَلَا لِهَذَا قَصَدْتُ، فَقَالَ الشَّيْخُ: اخْتَرْ يَا ابْنَ أَخِي، فَإِنْ شِئْتَ طَارَدْتُكَ، وَإِنْ شِئْتَ نَازَلْتُكَ، قَالَ: فَاغْتَنَمَهَا الْفَتَى فَقَالَ: نَازِلْنِي، ثُمَّ نَزَلَ وَنَزَلَ الشَّيْخُ وَهُوَ يَرْتَجِزُ وَيَقُولُ: مَا أَرْتَجِي عِنْدَ فَنَاءِ عُمْرِي     سَأَجْعَلُ السِّنِينَ مِثْلَ الشَّهْرِ شَيْخٌ يُحَامِي دُونَ بِيضِ الْخِدْرِ     إِنِ اسْتَبَاحَ الْبِيضَ قَصْمُ الظَّهْرِ سَوْفَ تَرَى كَيْفَ يَكُونُ صَبْرِي فَأَقْبَلَ إِلَيْهِ الْحَارِثُ وَهُوَ يَرْتَجِزُ وَيَقُولُ: بَعْدَ ارْتِحَالِي وَطَوِيلِ سَفَرِي     وَقَدْ ظَفِرْتُ وَشَفَيْتُ صَدْرِي وَالْمَوْتُ خَيْرٌ مِنْ لِبَاسِ الْغَدْرِ     وَالْعَارُ أُهْدِيهِ لِحَيِّ بَكْرِ ثُمَّ دَنَا فَقَالَ لَهُ الشَّيْخُ: يَا ابْنَ أَخِي إِنْ شِئْتَ ضَرَبْتُكَ، فَإِنْ بَقِيَتْ فِيكَ قُوَّةٌ ضَرَبْتَنِي، وَإِنْ شِئْتَ فَاضْرِبْنِي فَإِنْ بَقِيَتْ فِيَّ قُوَّةٌ ضَرَبْتُكَ، فَاغْتَنَمَهَا الْفَتَى فَقَالَ: أَنَا أَبْدَأُ أَوَّلَ، قَالَ: هَاتِ، فَرَفَعَ الْحَارِثُ السَّيْفَ، فَلَمَّا نَظَرَ الشَّيْخُ أَنَّهُ قَدْ أَهْوَى بِهِ إِلَى رَأْسِهِ ضَرَبَ بَطْنَهُ ضَرْبَةً قَدَّ مِنْهَا أَمْعَاءَهُ، وَوَقَعَتْ ضَرْبَةُ الْحَارِثِ فِي رَأْسِهِ فَسَقَطَا مَيِّتَيْنِ، فَأَخَذْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَرْبَعَةَ أَفْرَاسٍ وَأَرْبَعَةَ أَسْيَافٍ، ثُمَّ أَقْبَلْتُ إِلَى النَّاقَةِ، فَقُدْتُ أَعِنَّةَ الْأَفْرَاسِ بَعْضَهَا إِلَى بَعْضٍ وَجَعَلْتُ أَقُودُهَا، فَقَالَتْ لِي الْجَارِيَةُ: يَا عَمْرُو، إِلَى أَيْنَ وَلَسْتَ لِي بِصَاحِبٍ وَلَسْتَ كَمَنْ رَأَيْتَ، وَلَوْ كُنْتَ صَاحِبِي لَسَلَكْتَ سَبِيلَهُمْ، فَقُلْتُ: اسْكُتِي، قَالَتْ: فَإِنْ كُنْتُ صَادِقًا فَأَعْطِنِي رُمْحًا أَوْ سَيْفًا فَإِنْ غَلَبْتَنِي فَأَنَا لَكَ وَإِنْ غَلَبْتُكَ قَتَلْتُكَ، فَقُلْتُ لَهَا: مَا [أَنَا] بِمُعْطِيكِ ذَلِكَ وَقَدْ عَرَفْتُ أَصْلَكِ وَجُرْأَةَ قَوْمِكَ وَشَجَاعَتَهُمْ، فَرَمَتْ بِنَفْسِهَا عَنِ الْبَعِيرِ ثُمَّ أَقْبَلَتْ إِلَيَّ وَهِيَ تَرْتَجِزُ وَتَقُولُ: أَبْعَدَ شَيْخِي وَبَعْدَ أُخُوَّتِي     أَطْلُبُ عَيْشًا بَعْدَهُمْ فِي لَذَّتِي هَلَّا يَكُونُ قَبْلَ ذَا مَنِيَّتِي ثُمَّ أَهْوَتْ إِلَى الرُّمْحِ وَكَادَتْ تَنْتَزِعُهُ مِنْ يَدِي، فَلَمَّا رَأَيْتُ ذَلِكَ مِنْهَا خِفْتُ إِنَّ هِيَ ظَفِرَتْ بِي أَنْ تَقْتُلَنِي فَقَتَلْتُهَا. فَهَذَا أَشَدُّ مَا رَأَيْتُ يَا أَمِيرَ الْمُؤْمِنِينَ، فَقَالَ عُمَرُ: صَدَقْتَ. قَالَ عُلَمَاءُ السِّيَرِ: قُتِلَ النُّعْمَانُ وَطُلَيْحَةُ وَعَمْرُو بْنُ مَعْدِيكَرِبَ يَوْمَ نَهَاوَنْدَ وَقُبُورُهُمْ هُنَاكَ. وَقَالَ بَعْضُ الْعُلَمَاءِ: دُفِنَ عَمْرُو بْنُ مَعْدِيكَرِبَ بِرُوذَةَ وَهِيَ بَيْنَ قُمَّ وَالرَّيِّ، وَهُنَاكَ مَاتَ. وَرَثَتْهُ امْرَأَةٌ فَقَالَتْ: لَقَدْ غَادَرَ الرَّكْبُ الَّذِينَ تَحَمَّلُوا     بِرُوذَةَ شَخْصًا لَا ضَعِيفًا وَلَا غَمْرَا فَقُلْ لِزُبَيْدٍ بَلْ لِمَذْحِجَ كُلِّهَا     فَقَدْتُمْ أَبَا ثَوْرٍ سِنَانَكُمُ عَمْرَا وَإِنْ تَجْزَعُوا لَمْ يُغْنِ ذَلِكَ عَنْكُمُ     وَلَكِنْ سَلُوا الرَّحْمَنَ يَعْقُبُكُمْ صَبْرَا وَقِيلَ: إِنَّهُ بَقِيَ إِلَى خِلَافَةِ عُثْمَانَ. وَقِيلَ: أَدْرَكَ خِلَافَةَ مُعَاوِيَةَ، وَالْأَوَّلُ أَصَحُّ عَيَّاشُ بْنُ [أَبِي] رَبِيعَةَ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ: أُمُّهُ أَسْمَاءُ بِنْتُ مَخْرَمَةَ، أُمُّ أَبِي جَهْلٍ، فَهُوَ أَخُو أَبِي جَهْلٍ لِأُمِّهِ. أَسْلَمَ قَبْلَ دُخُولِ رَسُولِ اللَّهِ ﷺ دَارَ الْأَرْقَمِ، وَهَاجَرَ إِلَى الْحَبَشَةِ الْهِجْرَةَ الثَّانِيَةَ، ثُمَّ قَدِمَ مَكَّةَ، ثُمَّ هَاجَرَ إِلَى الْمَدِينَةِ وَصَاحَبَ عُمَرَ بْنَ الْخَطَّابِ، فَلَمَّا نَزَلَ قُبَاءَ قَدِمَ عَلَيْهِ أَخَوَاهُ لِأُمِّهِ، أَبُو جَهْلٍ وَالْحَارِثُ ابْنَا هِشَامٍ، فَلَمْ يَزَالَا بِهِ حَتَّى رَدَّاهُ إِلَى مَكَّةَ فَأَوْثَقَاهُ وَحَبَسَاهُ، ثُمَّ أَفْلَتَ فَقَدِمَ الْمَدِينَةَ، فَلَمْ يَزَلْ بِهَا. فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ﷺ خَرَجَ إِلَى الشَّامِ مُجَاهِدًا، ثُمَّ عَادَ إِلَى مَكَّةَ، فَتُوُفِّيَ بِهَا. رَحِمَهُ اللَّهُ النُّعْمَانُ بْنُ عَمْرِو بْنِ مُقَرِّنِ بْنِ عَائِذِ بْنِ عَمْرٍو: شَهِدَ الْخَنْدَقَ مَعَ النَّبِيِّ ﷺ فِي سِتَّةِ إِخْوَةٍ لَهُ، النُّعْمَانِ، وَسُوَيْدٍ، وَسِنَانٍ، وَمَعْقِلٍ، وَعَقِيلٍ، وَعَبْدِ الرَّحْمَنِ. وَكَانَ النُّعْمَانُ يَحْمِلُ أَحَدَ أَلْوِيَةِ مُزَيْنَةَ الثَّلَاثَةِ يَوْمَ الْفَتْحِ، وَكَانَ أَمِيرَ النَّاسِ يَوْمَ نَهَاوَنْدَ،  وَعَلَى مَيْمَنَتِهِ الْأَشْعَثُ بْنُ قَيْسٍ، وَعَلَى مَيْسَرَتِهِ الْمُغِيرَةُ بْنُ شُعْبَةَ. وَكَانَ النُّعْمَانُ أَوَّلَ قَتِيلٍ قُتِلَ يَوْمَئِذٍ. أُسَيْدُ بْنُ حُضَيْرِ بْنِ سِمَاكِ بْنِ عَتِيكِ بْنِ امْرِئِ الْقَيْسِ. كَانَ أَبُوهُ شَرِيفًا فِي الْجَاهِلِيَّةِ، رَئِيسَ الْأَوْسِ يَوْمَ بُعَاثٍ، وَكَانَ أُسَيْدُ بَعْدَ أَبِيهِ شَرِيفًا فِي قَوْمِهِ، يُعَدُّ مِنْ ذَوِي الْعُقُولِ وَالْآرَاءِ، وَكَانَ يَكْتُبُ بِالْعَرَبِيَّةِ، وَيُحْسِنُ الْعَوْمَ وَالرَّمْيَ، وَكَانَ فِي الْجَاهِلِيَّةِ يُسَمُّونَ مَنْ جَمَعَ فِيهِ هَذِهِ الْخِصَالَ: "الْكَامِلَ". وَأَسْلَمَ هُوَ وَسَعْدُ بْنُ مُعَاذٍ عَلَى يَدَيْ مُصْعَبِ بْنِ عُمَيْرٍ فِي يَوْمٍ وَاحِدٍ، وَشَهِدَ أُسَيْدٌ الْعَقَبَةَ الْأَخِيرَةَ مَعَ السَّبْعِينَ، وَكَانَ أَحَدَ النُّقَبَاءِ الِاثْنَيْ عَشَرَ،  وَلَمْ يَشْهَدْ بَدْرًا لِأَنَّهُ لَمْ يَظُنَّ أَنَّهُ يَجْرِي قِتَالٌ، وَشَهِدَ أُحُدًا وَثَبَتَ يَوْمَئِذٍ مَعَ رَسُولِ اللَّهِ ﷺ وَجُرِحَ بِسَبْعِ جِرَاحَاتٍ، وَشَهِدَ الْخَنْدَقَ وَالْمَشَاهِدَ بَعْدَهُ. عَنْ أَنَسٍ قَالَ: كَانَ أُسَيْدُ بْنُ حُضَيْرٍ وَعَبَّادُ بْنُ بِشْرٍ عِنْدَ رَسُولِ اللَّهِ ﷺ فِي لَيْلَةٍ مُظْلِمَةٍ حِنْدِسٍ، فَتَحَدَّثَا عِنْدَهُ حَتَّى إِذَا خَرَجَا أَضَاءَتْ لَهُمَا عَصًا، فَمَشَيَا فِي ضَوْئِهَا، فَلَمَّا تَفَرَّقَ بِهِمَا الطَّرِيقُ أَضَاءَتْ لِكُلٍ وَاحِدٍ مِنْهُمَا عَصَاهُ، فَمَشَى فِي ضَوْئِهَا. أَخْرَجَهُ الْبُخَارِيُّ. تُوُفِّيَ أُسَيْدُ [بْنُ حُضَيْرٍ] فِي شَعْبَانَ فِي هَذِهِ السَّنَةِ،  فَصَلَّى عَلَيْهِ عُمَرُ بِالْبَقِيعِ بِلَالُ بْنُ رَبَاحٍ، مَوْلَى أَبِي بَكْرٍ الصِّدِّيقِ ؓ، وَيُكَنَّى أَبَا عَبْدِ اللَّهِ  . مِنْ مُوَلَّدِي السَّرَاةِ، وَاسْمُ أُمِّهِ حَمَامَةُ، وَكَانَ أَدَمَ شَدِيدَ الْأُدْمَةِ، نَحِيفًا، طِوَالًا، أَحْنَى، أَشْفَرَ، [لَهُ شَعَرٌ كَثِيرٌ]، خَفِيفَ الْعَارِضِينَ، بِهِ سِمْطٌ كَثِيرٌ لَا يُغَيَّرُ. وقَالَ عُلَمَاءُ السِّيَرِ: شَهِدَ بِلَالٌ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ،  وَأَمَرَهُ رَسُولُ اللَّهِ ﷺ فَأَذَّنَ يَوْمَ الْفَتْحِ عَلَى ظَهْرِ الْكَعْبَةِ، وَالْحَارِثُ بْنُ هِشَامٍ، وَصَفْوَانُ بْنُ أُمَيَّةَ قَاعِدَانِ، فَقَالَ أَحَدُهُمَا لِلْآخَرِ: انْظُرْ إِلَى هَذَا الْحَبَشِيِّ، فَقَالَ الْآخَرُ: إِنْ يَكْرَهْهُ اللَّهُ يُغَيِّرْهُ. وَلَمَّا مَاتَ رَسُولُ اللَّهِ ﷺ كَانَ بِلَالٌ يُؤَذِّنُ، فَإِذَا قَالَ: "أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ" انْتَحَبَ النَّاسُ، فَلَمَّا دُفِنَ رَسُولُ اللَّهِ ﷺ قَالَ لَهُ أَبُو بَكْرٍ: أَذِّنْ. فَقَالَ لَهُ: إِنْ كُنْتَ إِنَّمَا أَعْتَقْتَنِي لِأَنْ أَكُونَ مَعَكَ، فَسَبِيلُ ذَلِكَ، وَإِنْ كُنْتَ أَعْتَقْتَنِي لِلَّهِ فَخَلِّنِي وَمَنْ أَعْتَقْتَنِي لَهُ. فَقَالَ: مَا أَعْتَقْتُكَ إِلَّا لِلَّهِ. قَالَ: فَإِنِّي لَا أُؤَذِّنُ لِأَحَدٍ بَعْدَ رَسُولِ اللَّهِ ﷺ. قَالَ: فَذَاكَ إِلَيْكَ. قَالَ: فَأَقَامَ حَتَّى خَرَجَتْ بُعُوثُ الشَّامِ، فَسَارَ مَعَهُمْ. وَقِيلَ: إِنَّمَا أَقَامَ حَيَاةَ أَبِي بَكْرٍ، فَلَمَّا وَلِيَ عُمَرُ رَحَلَ [إِلَى] الشَّامِ، فَمَاتَ هُنَاكَ فِي هَذِهِ السَّنَةِ. وَهُوَ ابْنُ بِضْعٍ وَسِتِّينَ سَنَةً. خويلد بن مرة - خُوَيْلِدُ بْنُ مُرَّةَ، أَبُو خِرَاشٍ الْهُذَلِيُّ. شَاعِرٌ مَجِيدٌ مِنْ شُعَرَاءِ هُذَيْلٍ، أَدْرَكَ الْجَاهِلِيَّةَ وَالْإِسْلَامَ فَأَسْلَمَ، وَلَمْ أَرَ أَحَدًا ذَكَرَهُ فِي الصَّحَابَةِ، وَعَاشَ بَعْدَ رَسُولِ اللَّهِ ﷺ حَتَّى مَاتَ فِي خِلَافَةِ عُمَرَ، نَهَشَتْهُ أَفْعَى فَمَاتَ، وَكَانَ إِذَا عَدَا سَبَقَ الْخَيْلَ. قَالَ الْأَصْمَعِيُّ: حَدَّثَنِي رَجُلٌ مِنْ هُذَيْلٍ قَالَ: دَخَلَ أَبُو خِرَاشٍ الْهُذَلِيُّ مَكَّةَ وَلِلْوَلِيدِ بْنِ الْمُغِيرَةِ فُرْسَانٌ يُرِيدُ أَنْ يُرْسِلَهُمَا فِي الْحَلْبَةِ، فَقَالَ لِلْوَلِيدِ: مَا تَجْعَلُ لِي إِنْ سَبَقْتُهُمَا؟ قَالَ: إِنْ فَعَلْتَ ذَلِكَ فَهُمَا لَكَ. فَأُرْسِلَا وَعَدَا بَيْنَهُمَا فَسَبَقَهُمَا وَأَخَذَهُمَا. زينب بنت جحش زَيْنَبُ بِنْتُ جَحْشٍ تَزَوَّجَهَا زَيْدُ بْنُ حَارِثَةَ ثُمَّ طَلَّقَهَا، فَتَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ فِي سَنَةِ أَرْبَعٍ، وَبِسَبَبِهَا نَزَلَتْ آيَةُ الْحِجَابِ،  وَكَانَتْ تَفْخَرُ عَلَى النِّسَاءِ فَتَقُولُ: زَوَّجَكُنَّ أَهَالِيكُنَّ، وَزَوَّجَنِي اللَّهُ مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ، وَلَمَّا نَزَلَ قَوْلُهُ عَزَّ وَجَلَّ: زَوَّجْنَاكَهَا دَخَلَ عَلَيْهَا رَسُولُ اللَّهِ ﷺ بِلَا إِذْنٍ، وَكَانَتْ تَعْمَلُ بِيَدِهَا وَتَتَصَدَّقُ. عَنْ بَرْزَةَ بِنْتِ رَافِعٍ قَالَتْ: لَمَّا جَاءَ الْعَطَاءُ بَعَثَ عُمَرُ ؓ إِلَى زَيْنَبَ بِنْتِ جَحْشٍ بِالَّذِي لَهَا، فَلَمَّا دُخِلَ عَلَيْهَا قَالَتْ: غَفَرَ اللَّهُ لِعُمَرَ، لَغَيْرِي مِنْ أَخَوَاتِي كَانَ أَقْوَى عَلَى قَسْمِ هَذَا مِنِّي. قَالُوا: هَذَا كُلُّهُ لَكِ. فَقَالَتْ: سُبْحَانَ اللَّهِ. وَاسْتَتَرَتْ دُونَهُ بِثَوْبٍ وَقَالَتْ: صُبُّوهُ وَاطْرَحُوا عَلَيْهِ ثَوْبًا. وَقَالَتْ لِي: أَدْخِلِي يَدَكِ فَاقْبِضِي مِنْهُ قَبْضَةً، فَاذْهَبِي بِهَا إِلَى فُلَانٍ وَإِلَى فُلَانٍ مِنْ أَيْتَامِهَا وَذَوِي رَحِمِهَا، فَقَسَّمَتْهُ حَتَّى بَقِيَتْ مِنْهُ بَقِيَّةٌ فَقَالَتْ لَهَا بَرْزَةُ: غَفَرَ اللَّهُ لَكِ، وَاللَّهِ لَقَدْ كَانَ لَنَا فِي هَذَا حَظٌّ، قَالَتْ: فَلَكُمْ مَا تَحْتَ الثَّوْبِ. قَالَتْ: فَرَفَعْنَا الثَّوْبَ فَوَجَدْنَا خَمْسَةً وَثَمَانِينَ دِرْهَمًا، ثُمَّ رَفَعَتْ يَدَيْهَا فَقَالَتِ: اللَّهُمَّ لَا يُدْرِكْنِي عَطَاءٌ لِعُمَرَ بَعْدَ عَامِي هَذَا، فَمَاتَتْ [قَبْلَ الْحَوْلِ]. عَنِ الزُّهْرِيِّ ]، عَنْ سَالِمٍ، عَنْ أَبِيهِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ وَهُوَ جَالِسٌ مَعَ نِسَائِهِ: "أَطْوَلُكُنَّ [بَاعًا] أَسْرَعُكُنَّ لُحُوقًا بِي"، فَكُنَّ يَتَطَاوَلْنَ إِلَى الشَّيْءِ، إِنَّمَا عَنَى رَسُولُ اللَّهِ ﷺ بِذَلِكَ الصَّدَقَةَ. وَكَانَتْ زَيْنَبُ امْرَأَةً صَنَاعًا، وَكَانَتْ تَتَصَدَّقُ بِهِ، وَكَانَتْ أَسْرَعَ نِسَائِهِ بِهِ لُحُوقًا.   عَنْ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ قَالَ: رَأَيْتُ عُمَرَ بْنَ الْخَطَّابِ ؓ صَلَّى عَلَى زَيْنَبَ بِنْتِ جَحْشٍ سَنَةَ عِشْرِينَ، فِي يَوْمٍ صَائِفٍ، وَرَأَيْتُ ثَوْبًا مُدَّ عَلَى قَبْرِهَا وَعُمَرُ قَائِمٌ، وَالْأَكَابِرُ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ قِيَامٌ، فَأَمَرَ عُمَرُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ جَحْشٍ، وَأُسَامَةَ بْنَ زَيْدٍ، وَعَبْدَ اللَّهِ بْنَ أَبِي أَحْمَدَ بْنِ جَحْشٍ، وَمُحَمَّدَ بْنَ طَلْحَةَ -وَهُوَ ابْنُ أُخْتِهَا- فَنَزَلُوا مِنْ قَبْرِهَا. قَالُوا: وَتُوُفِّيَتْ بِنْتَ ثَلَاثٍ وَخَمْسِينَ سَنَةً 222 - سعيد بن عامر سَعِيدُ بْنُ عَامِرِ بْنِ حِذْيَمِ بْنِ سَلَامَانَ. أَسْلَمَ قَبْلَ خَيْبَرَ، وَشَهِدَهَا مَعَ رَسُولِ اللَّهِ ﷺ وَمَا بَعْدَهَا. عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَابِطٍ قَالَ: أَرْسَلَ عُمَرُ إِلَى سَعِيدِ بْنِ عَامِرٍ فَقَالَ: إِنَّا مُسْتَعْمِلُوكَ عَلَى هَؤُلَاءِ تَسِيرُ بِهِمْ إِلَى أَرْضِ الْعَدُوِّ فَتُجَاهِدُ بِهِمْ. فَقَالَ: يَا عُمَرُ، لَا تَفْتِنِّي، فَقَالَ عُمَرُ: وَاللَّهِ لَا أَدَعُكُمْ، جَعَلْتُمُوهَا فِي عُنُقِي ثُمَّ تَخَلَّيْتُمْ مِنِّي، إِنَّمَا أَبْعَثُكَ عَلَى قَوْمٍ لَسْتَ بِأَفْضَلِهِمْ، وَلَسْتَ أَبْعَثُكَ لِتَضْرِبَ أَبْشَارَهُمْ وَلَا تَنْتَهِكَ أَعْرَاضَهُمْ، وَلَكِنْ تُجَاهِدُ بِهِمْ عَدُوَّهُمْ وَتَقْسِمُ بَيْنَهُمْ فِيهِمْ. فَقَالَ: اتَّقِ اللَّهَ يَا عُمَرُ، أَحِبَّ لِأَهْلِ الْإِسْلَامِ مَا تُحِبُّ لِنَفْسِكَ، وَحُضَّ الْعَمَرَاتِ إِلَى الْحَقِّ حَيْثُ عَلِمْتَهُ، وَلَا تَخْشَ فِي اللَّهِ لَوْمَةَ لَائِمٍ. فَقَالَ عُمَرُ: وَيْحَكَ يَا سَعِيدُ، وَمَنْ يُطِقْ هَذَا؟ فَقَالَ: مَنْ وَضَعَ اللَّهُ فِي عُنُقِهِ مِثْلَ الَّذِي وَضَعَ فِي عُنُقِكَ، إِنَّمَا عَلَيْكَ أَنْ تَأْمُرَ فَيُطَاعَ أَمْرُكَ، أَوْ تَتْرُكَ فَيَكُونَ لَكَ الْحُجَّةُ. فَقَالَ عُمَرُ: إِنَّا سَنَجْعَلُ لَكَ رِزْقًا. قَالَ: لَقَدْ أُعْطِيتُ مَا يَكْفِينِي دُونَهُ -يَعْنِي عَطَاءَهُ- وَمَا أَنَا بِمُزْدَادٍ مِنْ مَالِ الْمُسْلِمِينَ شَيْئًا. قَالَ: وَكَانَ إِذَا خَرَجَ عَطَاؤُهُ نَظَرَ إِلَى قُوتِ أَهْلِهِ مِنْ طَعَامِهِمْ وَكِسْوَتِهِمْ وَمَا يُصْلِحُهُمْ فَيَعْزِلُهُ، وَيَنْظُرُ إِلَى بَقِيَّتِهِ فَيَتَصَدَّقُ بِهِ، فَيَقُولُ أَهْلُهُ: أَيْنَ بَقِيَّةُ الْمَالِ؟ فَيَقُولُ: أَقْرَضْتُهُ. قَالَ: فَأَتَاهُ نَفَرٌ مِنْ قَوْمِهِ، فَقَالُوا: لَوْلَا أَنَّ لِأَهْلِكَ عَلَيْكَ حَقًّا وَإِنَّ لِأَصْهَارِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِقَوْمِكَ عَلَيْكَ حَقًّا. فَقَالَ: مَا اسْتَأْثَرَ عَلَيْهِمْ أَنْ يَرَى لَمْعَ أَيْدِيهِمْ، وَمَا أَنَا بِطَالِبٍ أَوْ مُلْتَمِسٍ رِضَى أَحَدٍ مِنَ النَّاسِ بِطَلَبِي الْحُورَ الْعِينَ، الَّذِي لَوِ اطَّلَعَتْ وَاحِدَةٌ مِنْهُنَّ لَأَشْرَقَتْ لَهَا الْأَرْضُ كَمَا تُشْرِقُ الشَّمْسُ، وَمَا أَنَا بِمُسْتَخْلِفٍ عَنِ الْعِتْقِ الْأَوَّلِ بَعْدَ أَنْ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "يَجِيءُ فُقَرَاءُ الْمُهَاجِرِينَ يُزَفُّونَ كَمَا يُزَفُّ الْحَمَامُ، قَالَ: فَيُقَالُ لَهُمْ: قِفُوا لِلْحِسَابِ. فَيَقُولُونَ: وَاللَّهِ مَا تَرَكْنَا شَيْئًا يُحَاسَبُ بِهِ. فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ: صَدَقَ عِبَادِي. فَيَدْخُلُونَ الْجَنَّةَ [قَبْلَ النَّاسِ] بِسَبْعِينَ عَامًا". عن خَالِدُ بْنُ مَعْدَانَ] قَالَ: اسْتَعْمَلَ عُمَرُ بْنُ الْخَطَّابِ بِحِمْصَ سَعِيدَ بْنَ عَامِرِ بْنِ حِذْيَمٍ، فَلَمَّا قَدِمَ عُمَرُ حِمْصَ قَالَ: يَا أَهْلَ حِمْصَ، كَيْفَ وَجَدْتُمْ عَامِلَكُمْ؟ فَشَكَوْهُ إِلَيْهِ، وَكَانَ يُقَالُ لِحِمْصَ "الْكُوَيْفَةُ" الصُّغْرَى لِشِكَايَتِهِمُ الْعُمَّالَ، قَالُوا: فَشَكَوْا أَرْبَعًا: لَا يَخْرُجُ إِلَيْنَا حَتَّى يَتَعَالَى النَّهَارُ. قَالَ: أَعْظِمْ بِهَا. قَالَ: وَمَاذَا؟ قَالُوا: لَا يُجِيبُ أَحَدًا بِاللَّيْلِ. قَالَ: وَعَظِيمَةٌ. قَالَ: وَمَاذَا؟ قَالُوا: وَلَهُ يَوْمٌ فِي الشَّهْرِ لَا يَخْرُجُ فِيهِ إِلَيْنَا، قَالَ: وَعَظِيمَةٌ. قَالَ: وَمَاذَا؟ قَالُوا: يُغْبَطُ الْغِبْطَةَ بَيْنَ الْأَيَّامِ -أَيْ: تَأْخُذُهُ مَوْتَةٌ- قَالَ: فَجَمَعَ عُمَرُ بَيْنَهُمْ وَبَيْنَهُ، وَقَالَ: اللَّهُمَّ لَا يُقْبَلُ رَأْيٌ فِيهِ الْيَوْمَ، مَا تَشْكُونَ مِنْهُ. قَالَ: وَلَا يَخْرُجُ إِلَيْنَا حَتَّى يَتَعَالَى النَّهَارُ. قَالَ: وَاللَّهِ إِنْ كُنْتُ لَأَكْرَهُ ذِكْرَهُ؛ لَيْسَ لِي وَلِأَهْلِي خَادِمٌ فَأَعْجِنُ عَجِينِي، ثُمَّ أَجْلِسُ حَتَّى يَخْتَمِرَ، ثُمَّ أَخْبِزُ خُبْزِي، ثُمَّ أَتَوَضَّأُ، ثُمَّ أَخْرَجُ إِلَيْهِمْ. فَقَالَ: مَا تَشْكُونَ مِنْهُ؟ فَقَالُوا: لَا يُجِيبُ أَحَدًا بِاللَّيْلِ. قَالَ: مَا يَقُولُونَ؟ قَالَ: إِنْ كُنْتُ لَأَكْرَهُ ذِكْرَهُ؛ إِنِّي جَعَلْتُ النَّهَارَ لَهُمْ وَاللَّيْلَ لِلَّهِ عَزَّ وَجَلَّ. قَالَ: وَمَا تَشْكُونَ مِنْهُ؟ قَالُوا: إِنَّ لَهُ يَوْمًا فِي الشَّهْرِ لَا يَخْرُجُ إِلَيْنَا فِيهِ. قَالَ: مَا يَقُولُونَ؟ قَالَ: لَيْسَ لِي خَادِمٌ يَغْسِلُ ثِيَابِي وَلَا لِي ثِيَابٌ أُبَدِّلُهَا، فَأَجْلِسُ حَتَّى تَجِفَّ، ثُمَّ أُدَلِّكَهَا، ثُمَّ أَخْرَجَ إِلَيْهِمْ مِنْ آخِرِ النَّهَارِ. قَالَ: مَا تَشْكُونَ مِنْهُ؟ قَالُوا: يُغْبَطُ الْغِبْطَةَ بَيْنَ الْأَيَّامِ. قَالَ: مَا يَقُولُونَ؟ قَالَ: شَهِدْتُ مَصْرَعَ خُبَيْبٍ الْأَنْصَارِيِّ بِمَكَّةَ، وَقَدْ بَضَّعَتْ قُرَيْشٌ لَحْمَهُ، ثُمَّ حَمَلُوهُ عَلَى جَدْعِهِ، فَقَالُوا: أَتُحِبُّ أَنَّ مُحَمَّدًا مَكَانَكَ؟ قَالَ: وَاللَّهِ مَا أُحِبُّ أَنِّي فِي أَهْلِي وَوَلَدِي، وَأَنَّ مُحَمَّدًا أُشِيكَ بِشَوْكَةٍ. ثُمَّ نَادَى: يَا مُحَمَّدُ. مَا ذَكَرْتُ ذَلِكَ الْيَوْمَ، وَتَرْكِي نُصْرَتَهُ فِي تِلْكَ الْحَالِ وَأَنَا مُشْرِكٌ لَا أُؤْمِنُ بِاللَّهِ الْعَظِيمِ إِلَّا ظَنَنْتُ أَنَّ اللَّهَ لَا يَغْفِرُ لِي ذَلِكَ الذَّنْبَ أَبَدًا، فَتُصِيبُنِي تِلْكَ الْغِبْطَةُ. فَقَالَ عُمَرُ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَقْبَلْ فِرَاسَتِي. فَبَعَثَ إِلَيْهِ بِأَلْفِ دِينَارٍ، وَقَالَ: اسْتَعِنْ بِهَا عَلَى أَمْرِكَ. فَقَالَتِ امْرَأَتُهُ: الْحَمْدُ لِلَّهِ الَّذِي أَغْنَانَا عَنْ خِدْمَتِكَ. فَقَالَ لَهَا: فَهَلْ لَكِ فِي خَيْرٍ مِنْ ذَلِكَ؟ نَدْفَعُهَا إِلَى مَنْ يَأْتِينَا بِهَا أَحْوَجَ مَا يَكُونُ إِلَيْهَا. قَالَتْ: نَعَمْ. فَدَعَا رَجُلًا مِنْ أَهْلِهِ يَثِقُ بِهِ، فَصَرَّرَهَا صُرَرًا، ثُمَّ قَالَ: انْطَلِقْ بِهَذِهِ إِلَى أَرْمَلَةِ آلِ فُلَانٍ، وَإِلَى يَتِيمِ آلِ فُلَانٍ، وَإِلَى مِسْكِينِ آلِ فُلَانٍ، وَإِلَى مُبْتَلَى آلِ فُلَانٍ، فَبَقِيَتْ مِنْهَا ذَهَبِيَّةٌ، فَقَالَ: أَنْفِقِي هَذِهِ. ثُمَّ عَادَ إِلَى عَمَلِهِ. فَقَالَتْ: أَلَا تَشْتَرِيَ لَنَا خَادِمًا، مَا فَعَلَ ذَلِكَ الْمَالُ؟! قَالَ: سَيَأْتِيكِ أَحْوَجَ مَا تَكُونِينَ. . عياض بن غنم عِيَاضُ بْنُ غَنْمِ بْنِ زُهَيْرٍ الْفِهْرِيُّ شَهِدَ الْحُدَيْبِيَةَ مَعَ رَسُولِ اللَّهِ ﷺ، وَحَضَرَ فَتْحَ الْمَدَائِنِ مَعَ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَفَتَحَ فُتُوحًا كَثِيرَةً بِبِلَادِ الشَّامِ، وَنَوَاحِي الْجَزِيرَةِ، وَلَمَّا احْتُضِرَ أَبُو عُبَيْدَةَ بِالشَّامِ وَلَّى عِيَاضَ بْنَ غَنْمٍ عَمَلَهُ، فَأَقَرَّهُ عُمَرُ بْنُ الْخَطَّابِ ؓ وَبَعَثَهُ سَعْدٌ إِلَى الْجَزِيرَةِ، فَنَزَلَ بِجُنْدِهِ عَلَى الرَّهَا، فَصَالَحَهُ أَهْلُهَا عَلَى الْجِزْيَةِ، وَصَالَحَتْ حَرَّانُ حَيْثُ صَالَحَتِ الرَّهَا، فَكَانَ فَتْحُ الْجَزِيرَةِ، وَالرَّهَا، وَحَرَّانَ، وَالرِّقَّةِ عَلَى يَدِهِ فِي سَنَةِ ثَمَانِ عِشْرَةَ، وَكَتَبَ لَهُمْ كِتَابًا، وَكَانَ جَوَادًا، فَقِيلَ لِعُمَرَ: إِنَّهُ يُبَذِّرُ الْمَالَ. فَقَالَ: إِنَّ سَمَاحَهُ فِي ذَاتِ يَدِهِ، فَإِذَا بَلَغَ مَالَ اللَّهِ لَمْ يُعْطِ مِنْهُ شَيْئًا، فَلَا أَعْزِلُ مَنْ وَلَّاهُ أَبُو عُبَيْدَةَ. عن الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: كَانَ عِيَاضُ بْنُ غَنْمٍ شَرِيفًا، وَلَهُ فُتُوحٌ بِنَوَاحِي الْجَزِيرَةِ. فِي زَمَانِ عُمَرَ، وَهُوَ أَوَّلُ مَنْ أَجَازَ الدَّرْبَ إِلَى أَرْضِ الرُّومِ].   عَنْ مُوسَى ?ْنِ عُقْبَةَ قَالَ: لَمَّا وَلِيَ عِيَاضُ بْنُ غَنْمٍ قَدِمَ عَلَيْهِ نَفَرٌ مِنْ أَهْلِ بَيْتِهِ يَطْلُبُونَ صِلَتَهُ، فَلَقِيَهُمْ بِالْبِشْرِ وَأَنْزَلَهُمْ وَأَكْرَمَهُمْ، فَأَقَامُوا أَيَّامًا، ثُمَّ كَلَّمُوهُ فِي الصِّلَةِ، وَأَخْبَرُوهُ بِمَا لَقَوْهُ مِنَ الْمَشَقَّةِ فِي السَّفَرِ رَجَاءَ صِلَتِهِ، فَأَعْطَى كُلَّ رَجُلٍ مِنْهُمْ عَشَرَةَ دَنَانِيرَ، وَكَانُوا خَمْسَةً، فَرَدُّوهَا وَتَسَخَّطُوا وَنَالُوا مِنْهُ فَقَالَ: أَيْ بَنِي عَمِّ، وَاللَّهِ مَا أُنْكِرُ قَرَابَتَكُمْ وَلَا حَقَّكُمْ وَلَا بُعْدَ شُقَّتِكُمْ، وَلَكِنْ -وَاللَّهِ- مَا خَلُصْتُ إِلَى مَا وَصَلْتُكُمْ بِهِ إِلَّا بِبَيْعِ خَادِمِي وَبَيْعِ مَا لَا غِنَى لِي عَنْهُ، فَاعْذُرُوا. قَالُوا: وَاللَّهِ مَا عَذَرَكَ اللَّهُ؛ فَإِنَّكَ وَالِي نِصْفِ الشَّامِ، وَتُعْطِي الرَّجُلَ مِنَّا مَا جُهْدُهُ يُبَلِّغُهُ إِلَى أَهْلِهِ. قَالَ: فَتَأْمُرُونَنِي أَنْ أَسْرِقَ مَالَ اللَّهِ، فَوَاللَّهِ لَئَنْ أُشَقَّ بِالْمِنْشَارِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَخُونَ فِلْسًا أَوْ أَتَعَدَّى. قَالُوا: عَذَرْنَاكَ فِي ذَاتِ يَدِكَ، فَوَلِّنَا أَعْمَالًا مِنْ أَعْمَالِكَ نُؤَدِّي مَا يُؤَدِّي النَّاسُ إِلَيْكَ، وَنُصِيبُ مِنَ الْمَنْفَعَةِ مَا يُصِيبُونَ، فَأَنْتَ تَعْرِفُ حَالَنَا، وَأَنَّا لَيْسَ نَعْدُو مَا جَعَلْتَ لَنَا. قَالَ: وَاللَّهِ لِأَنِّي أَعْرِفُكُمْ بِالْفَضْلِ وَالْخَيْرِ، وَلَكِنْ يَبْلُغُ عُمَرَ أَنِّي وَلَّيْتُ نَفَرًا مِنْ قَوْمِي فَيَلُومُنِي. قَالُوا: فَقَدْ وَلَّاكَ أَبُو عُبَيْدَةَ وَأَنْتَ مِنْهُ فِي الْقَرَابَةِ بِحَيْثُ أَنْتَ، فَأَنْفَذَ ذَلِكَ عُمَرُ، فَلَوْ وَلَّيْتَنَا أَنْفَذَهُ. قَالَ: إِنِّي لَسْتُ عِنْدَ عُمَرَ كَأَبِي عُبَيْدَةَ. فَمَضَوْا لَائِمِينَ لَهُ. وَمَاتَ وَلَا مَالَ لَهُ، وَلَا عَلَيْهِ دَيْنٌ لِأَحَدٍ، سَنَةَ [عِشْرِينَ] وَهُوَ ابْنُ سِتِّينَ سَنَةً مالك بن التيهان مَالِكُ بْنُ التَّيِّهَانِ، أَبُو الْهَيْثَمِ كَانَ يَكْرَهُ الْأَصْنَامَ فِي الْجَاهِلِيَّةِ، وَيَقُولُ بِالتَّوْحِيدِ هُوَ وَأَسْعَدُ بْنُ زُرَارَةَ، وَكَانَ أَوَّلَ مَنْ أَسْلَمَ مِنَ الْأَنْصَارِ الَّذِينَ لَقُوا رَسُولَ اللَّهِ ﷺ بِمَكَّةَ،  ثُمَّ شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَهُوَ أَحَدُ النُّقَبَاءِ الِاثْنَيْ عَشَرَ، شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ إِلَى خَيْبَرَ خَارِصًا. هرقل ملك الروم وَتُوُفِّيَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ 225 - هِرَقْلُ مِلْكُ الرُّومِ وَقَدْ سَبَقَتْ أَخْبَارُهُ وَمُكَاتَبَةُ الرَّسُولِ ﷺ إِيَّاهُ، وَغَيْرُ ذَلِكَ. مَاتَ فِي هَذِهِ السَّنَةِ، وَوَلِيَ مَكَانَهُ ابْنُهُ قُسْطَنْطِينُ. أم ورقة بنت الحارث 226 - أُمُّ وَرَقَةَ بِنْتُ الْحَارِثِ أَسْلَمَتْ وَبَايَعَتْ رَسُولَ اللَّهِ ﷺ، وَكَانَتْ قَدْ جَمَعَتِ الْقُرْآنَ، وَأَمَرَهَا النَّبِيُّ ﷺ أَنْ تَؤُمَّ أَهْلَ دَارِهَا، فَكَانَتْ تَؤُمُّهُمْ. وعن الْوَلِيدُ بْنُ جَمِيعٍ قَالَ: حَدَّثَتْنِي جَدَّتِي عَنْ أُمِّهَا أُمِّ وَرَقَةَ بِنْتِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ الْأَنْصَارِيَّةِ -وَكَانَ رَسُولُ اللَّهِ ﷺ يَزُورُهَا وَيُسَمِّيهَا الشَّهِيدَةَ، وَكَانَتْ قَدْ جَمَعَتِ الْقُرْآنَ، وَكَانَ رَسُولُ اللَّهِ ﷺ حِينَ غَزَا بَدْرًا قَالَتْ لَهُ: ائْذَنْ لِي فَأَخْرُجُ مَعَكَ وَأُدَاوِي جَرْحَاكُمْ وَأُمَرِّضُ مَرْضَاكُمْ لَعَلَّ اللَّهَ يُهْدِي لِي الشَّهَادَةَ. قَالَ: "إِنَّ اللَّهَ عَزَّ وَجَلَّ مَهَّدَ لَكِ الشَّهَادَةَ" حَتَّى عَدَا عَلَيْهَا جَارِيَةٌ وَغُلَامٌ لَهَا كَانَتْ قَدْ دَبَّرَتْهُمَا فَقَتَلَاهَا فِي إِمَارَةِ عُمَرَ ؓ، فَقَالَ عُمَرُ: صَدَقَ رَسُولُ اللَّهِ ﷺ كَانَ يَقُولُ: "انْطَلِقُوا بِنَا نَزُورُ الشَّهِيدَةَ". جِعَالُ بْنُ سُرَاقَةَ الضَّمْرِيُّ وَيُقَالُ: جُعَيْلٌ، وَغَيَّرَ النَّبِيُّ ﷺ اسْمَهُ فَسَمَّاهُ عُمَرَ، وَكَانَ دَمِيمًا قَبِيحَ الْخَلْقِ، إِلَّا أَنَّهُ كَانَ رَجُلًا صَالِحًا، أَسْلَمَ قَدِيمًا، وَشَهِدَ أُحُدًا وَالْمَشَاهِدَ بَعْدَهَا، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ بَشِيرًا إِلَى الْمَدِينَةِ بِسَلَامَتِهِمْ فِي غُزَاةِ ذَاتِ الرِّقَاعِ، وَلَمَّا قَسَّمَ رَسُولُ اللَّهِ ﷺ غَنَائِمَ حُنَيْنٍ قَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ: يَا رَسُولَ اللَّهِ، أَعْطَيْتَ الْأَقْرَعَ، وَعُيَيْنَةَ وَتَرَكْتُ جُعَيْلًا؟! فَقَالَ: "وَالَّذِي نَفْسِي بِيَدِهِ، لَجُعَيْلٌ خَيْرٌ مِنْ طِلَاعِ الْأَرْضِ كُلِّهَا مِثْلَ عُيَيْنَةَ وَالْأَقْرَعِ،  وَلَكِنِّي تَأَلَّفْتُهُمَا لِيُسْلِمَا، وَوَكَلْتُ جُعَيْلَ بْنَ سُرَاقَةَ إِلَى إِسْلَامِهِ" حُمَمَةُ وعن مُحَمَّدُ بْنُ سَعْدٍ، قَالَ: قَالَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ ] كَانَ رَجُلٌ يُقَالُ لَهُ حُمَمَةُ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ خَرَجَ إِلَى أَصْبَهَانَ غَازِيًا، وَفُتِحَتْ فِي خِلَافَةِ عُمَرَ، فَقَالَ: اللَّهُمَّ إِنَّ حُمَمَةَ يَزْعُمُ أَنَّهُ يُحِبُّ لِقَاءَكَ، فَإِنْ كَانَ صَادِقًا فَاعْزِمْ عَلَيْهِ بِصِدْقِهِ، وَإِنْ كَانَ كَاذِبًا فَاعْزِمْ لَهُ عَلَيْهِ،  وَإِنْ كَرِهَ، اللَّهُمَّ لَا تَرُدَّ حُمَمَةَ فِي سَفَرِهِ هَذَا. فَمَاتَ بِأَصْبَهَانَ، فَقَامَ أَبُو مُوسَى فَقَالَ: أَلَا إِنَّا وَاللَّهِ مَا سَمِعْنَا مِنْ نَبِيِّكُمْ، وَمَا بَلَغَ عِلْمَنَا إِلَّا أَنَّ حُمَمَةَ شَهِيدٌ. رَحِمَهُ اللَّهُ. خَالِدُ بْنُ الْوَلِيدِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، أَبُو سُلَيْمَانَ،   ؓ وَأُمُّهُ عَصْمَاءُ، وَهِيَ لُبَابَةُ الصُّغْرَى بِنْتُ الْحَارِثِ بْنِ حَرْبٍ، وَهِيَ أُخْتُ أُمِّ الْفَضْلِ بِنْتِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ أُمِّ بَنِي الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ [ ؓ ]. قَالَ عُلَمَاءُ السِّيَرِ: دَخَلَ خَالِدُ بْنُ الْوَلِيدِ ] يَوْمَ الْفَتْحِ مِنَ اللَّيْطِ، فَوَجَدَ جَمِيعًا مِنْ قُرَيْشٍ يَمْنَعُونَهُ الدُّخُولَ، فَقَاتَلَهُمْ فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَلَمْ أَنْهَ عَنِ الْقِتَالِ؟" فَقِيلَ: خَالِدٌ قُوتِلَ فَقَاتَلَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "قَضَاءُ اللَّهِ خَيْرٌ". وَخَرَجَ خَالِدٌ مَعَ رَسُولِ اللَّهِ ﷺ إِلَى حُنَيْنٍ، وَإِلَى تَبُوكَ، ثُمَّ بَعَثَهُ إِلَى أُكَيْدِرِ دُومَةَ، وَخَرَجَ مَعَهُ فِي حَجَّةِ الْوَدَاعِ، فَلَمَّا حَلَقَ رَسُولُ اللَّهِ ﷺ رَأْسَهُ أَعْطَاهُ نَاصِيَتَهُ، فَكَانَتْ فِي مُقَدِّمَةِ قَلَنْسُوَتِهِ، فَكَانَ لَا يَلْقَى أَحَدًا إِلَّا هَزَمَهُ. وَسَمَّاهُ رَسُولُ اللَّهِ ﷺ "سَيْفَ اللَّهِ".   ، وَكَانَ شُجَاعًا، فَكَانَ يَقُولُ: لَا أَدْرِي مِنْ أَيِّ يَوْمَيَّ أَفِرُّ، مِنْ يَوْمٍ أَرَادَ اللَّهُ أَنْ يُهْدِيَ لِي فِيهِ شَهَادَةً، أَوْ مِنْ يَوْمٍ أَرَادَ أَنْ يُهْدِيَ لِي فِيهِ كَرَامَةً. عَنْ سَالِمٍ قَالَ: حَجَّ عُمَرُ، وَاشْتَكَى خَالِدٌ بَعْدَهُ وَهُوَ خَارِجٌ مِنَ الْمَدِينَةِ زَائِرًا لِأُمِّهِ، فَقَالَ لَهَا: أَحْدِرُونِي إِلَى مُهَاجِرِي، فَقَدِمَتْ بِهِ الْمَدِينَةَ وَمَرَّضَتْهُ، فَلَمَّا ثَقُلَ وَأَظَلَّ قُدُومُ عُمَرَ لَقِيَهُ لَاقٍ عَلَى مَسِيرَةِ ثَلَاثٍ، صَادِرًا عَنْ حَجِّهِ، فَقَالَ لَهُ عُمَرُ: مَهْيَمْ. فَقَالَ: خَالِدُ بْنُ الْوَلِيدِ ثَقِيلٌ لِمَا بِهِ. فَطَوَى ثَلَاثًا فِي لَيْلَةٍ، فَأَدْرَكَهُ حِينَ قَضَى، فَرَقَّ عَلَيْهِ وَاسْتَرْجَعَ، وَجَلَسَ بِبَابِهِ حَتَّى جُهِّزَ، وَبَكَتْهُ الْبَوَاكِي، فَقِيلَ لِعُمَرَ: أَلَا تَسْمَعُ؟! أَلَا تَنْهَاهُنَّ؟ فَقَالَ: وَمَا عَلَى قُرَيْشٍ أَنْ يَبْكِينَ أَبَا سُلَيْمَانَ مَا لَمْ يَكُنْ نَقْعٌ أَوْ لَقْلَقَةٌ -النَّقْعُ: الشَّقُّ. وَاللَّقْلَقَةُ: الصَّوْتُ]- فَلَمَّا أُخْرِجَ بِجِنَازَتِهِ رَأَى عُمَرُ امْرَأَةً مُحْتَزِمَةً تَبْكِيهِ وَتَقُولُ: أَنْتَ خَيْرٌ مِنْ أَلْفِ أَلْفٍ مِنَ النَّا     سِ إِذَا مَا كَبَتْ وُجُوهُ الرِّجَالِ أَشُجَاعٌ فَأَنْتَ أَشْجَعُ مِنْ لَيْـ     ـثِ عَرِينٍ جَهْمٍ أَبِي أَشْبَالِ أَجَوَّادٌ فَأَنْتَ أَجْوَدُ مِنْ سَيْـ     ـلِ دِيَاسٍ يَسِيلُ بَيْنَ الْجِبَالِ فَقَالَ عُمَرُ: مَنْ هَذِهِ؟ فَقِيلَ: أُمُّهُ. فَقَالَ: أُمُّهُ وَالْإِلَهِ -ثَلَاثًا- هَلْ قَامَتِ النِّسَاءُ عَنْ مِثْلِ خَالِدٍ. وَكَانَ عُمَرُ يَتَمَثَّلُ فِي طَيِّهِ تِلْكَ الثَّلَاثَ فِي لَيْلَةٍ وَبَعْدَ مَا قَدِمَ: تُبَكِّي مَا وَصَلْتَ بِهِ النَّدَامَى     وَلَا تَبْكِي فَوَارِسَ كَالْجِبَالِ أُولَئِكَ إِنْ بَكَيْتَ أَشَدُّ فَقْدًا     مِنَ الْأَذْهَابِ وَالْعَكَرِ الْجَلَالِ تَمَنَّى بَعْدَهُمْ قَوْمٌ مَدَاهُمْ     فَلَمْ يَدْنُوا لِأَسْبَابِ الْكَمَالِ وَهَذَا الْحَدِيثُ يَدُلُّ عَلَى أَنَّهُ مَاتَ بِالْمَدِينَةِ. وَقَالَ الْوَاقِدِيُّ: مَاتَ بِحِمْصَ، وَدُفِنَ فِي قَرْيَةٍ عَلَى مِيلٍ مِنْ حِمْصَ. قَالُوا: وَوَصَّى إِلَى عُمَرَ، فَقُدِمَ عَلَيْهِ بِالْوَصِيَّةِ فَقَبَّلَهَا. عَنْ عَبْدِ الرَّحْمَنِ بْنِ] أَبِي الزِّنَادِ: أَنَّ خَالِدَ بْنَ الْوَلِيدِ لَمَّا حَضَرَتْهُ الْوَفَاةُ بَكَى  وَقَالَ: لَقَدْ لَقِيتُ كَذَا وَكَذَا زَحْفًا، وَمَا فِي جَسَدِي شِبْرٌ إِلَّا وَفِيهِ ضَرْبَةٌ بِسَيْفٍ، أَوْ رَمْيَةٌ بِسَهْمٍ، أَوْ طَعْنَةٌ بِرُمْحٍ، وَهَا أَنَا أَمُوتُ عَلَى فِرَاشِي حَتْفَ أَنْفِي، كَمَا يَمُوتُ الْعِيرُ، فَلَا نَامَتْ عَيْنُ الْجُبُنَاءِ. عُوَيْمُ بْنُ الْحَارِثِ بْنِ زَيْدِ بْنِ حَارِثَةَ بْنِ الْجَدِّ بْنِ عَجْلَانَ شَهِدَ أُحُدًا مَعَ رَسُولِ اللَّهِ ﷺ، وَلَمَّا قَدِمَ مِنْ تَبُوكَ رَمَى امْرَأَتَهُ بِشَرِيكِ بْنِ سَحْمَاءَ، فَلَاعَنَ رَسُولُ اللَّهِ ﷺ بَيْنَهُمَا فِي مَسْجِدِهِ بَعْدَ الْعَصْرِ،  قَائِمَيْنِ عِنْدَ الْمِنْبَرِ، وَذَلِكَ مِنْ شَعْبَانَ سَنَةَ تِسْعٍ، فَلَمَّا وَلَدَتْ جَاءَتْ بِهِ أَشْبَهَ النَّاسِ بِشَرِيكِ بْنِ سَحْمَاءَ، وَكَانَ قَوْمُ عُوَيْمٍ قَدْ لَامُوهُ فِيمَا قَالَ، فَلَمَّا رَأَوْهُ يُشْبِهُ شَرِيكًا عَذَرُوهُ فِيمَا قَالَ. وَعَاشَ الْمَوْلُودُ سَنَتَيْنِ ثُمَّ مَاتَ، وَعَاشَتْ أُمُّهُ بَعْدَهُ يَسِيرًا، وَكَانَ شَرِيكٌ عِنْدَ النَّاسِ بِحَالِ سُوءٍ بَعْدُ، وَقَدْ شَهِدَ شَرِيكٌ أُحُدًا أَيْضًا. أَبَانُ بْنُ سَعِيدِ بْنِ الْعَاصِ بْنِ أُمَيَّةَ  الْأُمَوِيُّ أَبُو الْوَلِيدِ الْمَكِّيُّ، صَحَابِيٌّ جَلِيلٌ، وَهُوَ الَّذِي أَجَارَ عُثْمَانَ بْنَ عَفَّانَ يَوْمَ الْحُدَيْبِيَةِ حَتَّى دَخَلَ مَكَّةَ لِأَدَاءِ رِسَالَةِ رَسُولِ اللَّهِ ﷺ، أَسْلَمَ بَعْدَ مَرْجِعِ أَخَوَيْهِ مَنِ الْحَبَشَةِ ; خَالِدٌ وَعَمْرٌو، فَدَعَوَاهُ إِلَى الْإِسْلَامِ فَأَجَابَهُمَا، وَسَارُوا فَوَجَدُوا رَسُولَ اللَّهِ ﷺ قَدْ فَتَحَ خَيْبَرَ، وَقَدِ اسْتَعْمَلَهُ رَسُولُ اللَّهِ ﷺ سَنَةَ تِسْعٍ عَلَى الْبَحْرِينِ وَقُتِلَ بِأَجْنَادِينَ. أنسة مولى رسول الله أَنَسَةُ مَوْلَى رَسُولِ اللَّهِ ﷺ  : الْمَشْهُورُ أَنَّهُ قُتِلَ بِبَدْرٍ فِيمَا ذَكَرَهُ الْبُخَارِيُّ وَغَيْرُهُ. وَزَعَمَ الْوَاقِدِيُّ فِيمَا نَقَلَهُ عَنْ أَهْلِ الْعِلْمِ أَنَّهُ شَهِدَ أُحُدًا، وَأَنَّهُ بَقِيَ بَعْدَ ذَلِكَ زَمَانًا قَالَ: وَحَدَّثَنِي ابْنُ أَبِي الزِّنَادِ عَنْ مُحَمَّدِ بْنِ يُوسُفَ، أَنَّ أَنَسَةَ مَاتَ فِي خِلَافَةِ أَبِي بَكْرٍ الصِّدِّيقِ، وَكَانَ يُكَنَّى أَبَا مَسْرُوحٍ. وَقَالَ الزُّهْرِيُّ: كَانَ يَأْذَنُ لِلنَّاسِ عَلَى النَّبِيِّ ﷺ. تميم بن الحارث بن قيس تَمِيمُ بْنُ الْحَارِثِ بْنِ قَيْسٍ السَّهْمِيُّ  وَأَخُوهُ سَعِيدٌ ; صَحَابِيَّانِ جَلِيلَانِ هَاجَرَا إِلَى الْحَبَشَةِ، وَقُتِلَا بِأَجْنَادِينَ الْحَارِثُ بْنُ أَوْسِ بْنِ عَتِيكٍ، مِنْ مُهَاجِرَةِ الْحَبَشَةِ، قُتِلَ بِأَجْنَادِينَ. خَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ الْأُمَوِيُّ  ، مِنَ السَّابِقِينَ الْأَوَّلِينَ، مِمَّنْ هَاجَرَ إِلَى الْحَبَشَةِ، وَأَقَامَ بِهَا بِضْعَ عَشْرَةَ سَنَةً، وَيُقَالُ: إِنَّهُ كَانَ عَلَى صَنْعَاءَ مِنْ جِهَةِ رَسُولِ اللَّهِ ﷺ، وَأَمَّرَهُ الصِّدِّيقُ عَلَى بَعْضِ الْفُتُوحَاتِ كَمَا تَقَدَّمَ، قُتِلَ يَوْمَ مَرْجِ الصُّفَّرِ فِي قَوْلٍ، وَقِيلَ: بَلْ هَرَبَ فَلَمْ يُمَكِّنْهُ الصِّدِّيقُ مِنْ دُخُولِ الْمَدِينَةِ تَعْزِيرًا لَهُ، فَأَقَامَ شَهْرًا فِي بَعْضِ ظَوَاهِرِهَا حَتَّى أَذِنَ لَهُ. وَيُقَالُ: إِنَّ الَّذِي قَتَلَهُ أَسْلَمَ، وَقَالَ: رَأَيْتُ لَهُ حِينَ قَتَلْتُهُ نُورًا سَاطِعًا إِلَى السَّمَاءِ، ؓ. ضِرَارُ بْنُ الْأَزْوَرِ الْأَسَدِيُّ  ، كَانَ مِنَ الْفُرْسَانِ الْمَشْهُورِينَ، وَالْأَبْطَالِ الْمَذْكُورِينَ، لَهُ مَوَاقِفٌ مَشْهُودَةٌ، وَأَحْوَالٌ مَحْمُودَةٌ. ذَكَرَ عُرْوَةُ وَمُوسَى بْنُ عُقْبَةَ أَنَّهُ قُتِلَ بِأَجْنَادِينَ. لَهُ حَدِيثٌ فِي اسْتِحْبَابِ إِبْقَاءِ شَيْءٍ مِنَ اللَّبَنِ فِي الضَّرْعِ عِنْدَ الْحَلْبِ. طُلَيْبُ بْنُ عُمَيْرِ بْنِ وَهْبِ بْنِ كَثِيرِ  بْنِ عَبْدِ بْنِ قُصَيٍّ الْقُرَشِيِّ الْعَبْدِيِّ، أُمُّهُ أَرْوَى بِنْتُ عَبْدِ الْمُطَّلِبِ عَمَّةُ النَّبِيِّ ﷺ، أَسْلَمَ قَدِيمًا وَهَاجَرَ إِلَى الْحَبَشَةِ الْهِجْرَةَ الثَّانِيَةَ، وَشَهِدَ بَدْرًا. قَالَهُ ابْنُ إِسْحَاقَ وَالْوَاقِدِيُّ وَالزَّبِيرُ بْنُ بَكَّارٍ. وَيُقَالُ: إِنَّهُ أَوَّلُ مَنْ ضَرَبَ مُشْرِكًا  . وَذَلِكَ أَنَّ أَبَا جَهْلٍ سَبَّ النَّبِيَّ ﷺ فَضَرَبَهُ طُلَيْبٌ بَلَحْيِ جَمَلٍ فَشَجَّهُ. اسْتُشْهِدَ طُلَيْبٌ بِأَجْنَادِينَ وَقَدْ شَاخَ، ؓ. عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ الْقُرَشِيُّ الْهَاشِمِيُّ  ، ابْنُ عَمِّ النَّبِيِّ ﷺ، كَانَ مِنَ الْأَبْطَالِ الْمَذْكُورِينَ وَالشُّجْعَانِ الْمَشْهُورِينَ، قُتِلَ يَوْمَ أَجْنَادِينَ بَعْدَمَا قَتَلَ عَشَرَةً مِنَ الرُّومِ مُبَارَزَةً، كُلُّهُمْ بِطَارِقَةٌ أَبْطَالٌ. وَلَهُ مِنَ الْعُمُرِ يَوْمَئِذٍ بِضْعٌ وَثَلَاثُونَ سَنَةً. عبد الله بن عمرو الدوسي عَبْدُ اللَّهِ بْنُ عَمْرٍو الدَّوْسِيُّ، قُتِلَ بِأَجْنَادِينَ. وَلَيْسَ هَذَا الرَّجُلُ مَعْرُوفًا. عُثْمَانُ بْنُ طَلْحَةَ الْعَبْدَرِيُّ الْحَجَبِيُّ، قِيلَ: إِنَّهُ قُتِلَ بِأَجْنَادِينَ. وَالصَّحِيحُ أَنَّهُ تَأَخَّرَ إِلَى مَا بَعْدَ الْأَرْبَعِينَ. عتاب بن أسيد بن أبي العيص عَتَّابُ بْنُ أَسِيدِ بْنِ أَبِي الْعِيصِ بْنِ أُمَيَّةَ الْأُمَوِيُّ  . أَبُو عَبْدِ الرَّحْمَنِ، أَمِيرُ مَكَّةَ نِيَابَةً عَنْ رَسُولِ اللَّهِ ﷺ، اسْتَعْمَلَهُ عَلَيْهَا عَامَ الْفَتْحِ وَلَهُ مِنَ الْعُمُرِ عِشْرُونَ سَنَةً، فَحَجَّ بِالنَّاسِ عَامَئِذٍ، وَاسْتَنَابَهُ عَلَيْهَا أَبُو بَكْرٍ بَعْدَهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، وَكَانَتْ وَفَاتُهُ بِمَكَّةَ، قِيلَ: يَوْمَ تُوُفِّيَ أَبُو بَكْرٍ. ؓ. لَهُ حَدِيثٌ وَاحِدٌ. رَوَاهُ أَهْلُ السُّنَنِ الْأَرْبَعَةِ. عِكْرِمَةُ بْنُ أَبِي جَهْلٍ عَمْرِو بْنِ هِشَامِ  بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، أَبُو عُثْمَانَ الْقُرَشِيُّ الْمَخْزُومِيُّ، كَانَ مِنْ سَادَاتِ الْجَاهِلِيَّةِ كَأَبِيهِ، ثُمَّ أَسْلَمَ عَامَ الْفَتْحِ بَعْدَمَا فَرَّ، ثُمَّ رَجَعَ إِلَى الْحَقِّ، وَاسْتَعْمَلَهُ الصِّدِّيقُ عَلَى عُمَانَ حِينَ ارْتَدُّوا، فَظَفِرَ بِهِمْ، كَمَا تَقَدَّمَ، ثُمَّ قَدِمَ الشَّامَ وَكَانَ أَمِيرًا عَلَى بَعْضِ الْكَرَادِيسِ، وَيُقَالُ: إِنَّهُ لَا يُعْرَفُ لَهُ ذَنْبٌ بَعْدَمَا أَسْلَمَ. وَكَانَ يُقَبِّلُ الْمُصْحَفَ وَيَبْكِي وَيَقُولُ: كَلَامُ رَبِّي كَلَامُ رَبِّي. احْتَجَّ بِهَذَا الْإِمَامُ أَحْمَدُ عَلَى جَوَازِ تَقْبِيلِ الْمُصْحَفِ  وَمَشْرُوعِيَّتِهِ. وَقَالَ الشَّافِعِيُّ: كَانَ عِكْرِمَةُ مَحْمُودَ الْبَلَاءِ فِي الْإِسْلَامِ. قَالَ عُرْوَةُ: قُتِلَ بِأَجْنَادِينَ. وَقَالَ غَيْرُهُ: بِالْيَرْمُوكِ بَعْدَمَا وُجِدَ بِهِ بِضْعٌ وَسَبْعُونَ مَا بَيْنَ ضَرْبَةٍ وَطَعْنَةٍ. ؓ. نُعَيْمُ بْنُ عَبْدِ اللَّهِ النَّحَّامُ  ، أَحَدُ بَنِي عَدِيٍّ، أَسْلَمَ قَدِيمًا قَبْلَ عُمَرَ، وَلَمْ يَتَهَيَّأْ لَهُ هِجْرَةٌ إِلَى مَا بَعْدِ الْحُدَيْبِيَةِ ; وَذَلِكَ لِأَنَّهُ كَانَ فِيهِ بِرٌّ بِأَقَارِبِهِ، فَقَالَتْ لَهُ قُرَيْشٌ: أَقِمْ عِنْدَنَا عَلَى أَيِّ دِينٍ شِئْتَ، فَوَاللَّهِ لَا يَتَعَرَّضُكَ أَحَدٌ إِلَّا ذَهَبَتْ أَنْفُسُنَا دُونَكَ. اسْتُشْهِدَ يَوْمَ أَجْنَادِينَ، وَقِيلَ: يَوْمَ الْيَرْمُوكِ. ؓ. هَبَّارُ بْنُ الْأَسْوَدِ بْنِ أَسَدٍ. أَبُو الْأَسْوَدِ الْقُرَشِيُّ الْأَسَدِيُّ  ، هَذَا الرَّجُلُ كَانَ قَدْ طَعَنَ رَاحِلَةَ زَيْنَبَ بِنْتِ النَّبِيِّ ﷺ يَوْمَ خَرَجَتْ مِنْ مَكَّةَ حَتَّى أَسْقَطَتْ، ثُمَّ أَسْلَمَ بَعْدُ فَحَسُنَ إِسْلَامُهُ، وَقُتِلَ بِأَجْنَادِينَ، ؓ. هَبَّارُ بْنُ سُفْيَانَ بْنِ عَبْدِ الْأَسَدِ الْمَخْزُومِيُّ  . ابْنُ أَخِي أَبِي سَلَمَةَ. أَسْلَمَ قَدِيمًا وَهَاجَرَ إِلَى الْحَبَشَةِ، وَاسْتُشْهِدَ يَوْمَ أَجْنَادِينَ عَلَى الصَّحِيحِ، وَقِيلَ: قُتِلَ يَوْمَ مُؤْتَةَ. وَاللَّهُ أَعْلَمُ. هِشَامُ بْنُ الْعَاصِ بْنِ وَائِلٍ السَّهْمِيُّ  ، أَخُو عَمْرِو بْنِ الْعَاصِ، رَوَى التِّرْمِذِيُّ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: ابْنَا الْعَاصِ مُؤْمِنَانِ. وَقَدْ أَسْلَمَ هِشَامٌ قَبْلَ عَمْرٍو.، وَهَاجَرَ إِلَى الْحَبَشَةِ، فَلَمَّا رَجَعَ مِنْهَا احْتَبَسَ بِمَكَّةَ، ثُمَّ هَاجَرَ بَعْدَ الْخَنْدَقِ، وَقَدْ أَرْسَلَهُ الصِّدِّيقُ إِلَى مَلِكِ الرُّومِ، وَكَانَ مِنَ الْفُرْسَانِ. وَقُتِلَ بِأَجْنَادِينَ، وَقِيلَ: بِالْيَرْمُوكِ. وَالْأَوَّلُ أَصَحُّ. وَاللَّهُ أَعْلَمُ. عُتْبَةُ بْنُ غَزْوَانَ بْنِ جَابِرِ بْنِ وُهَيْبٍ الْمَازِنِيُّ  ، حَلِيفُ بَنِي عَبْدِ شَمْسٍ، صَحَابِيٌّ بَدْرِيٌّ، وَأَسْلَمَ قَدِيمًا بَعْدَ سَنَةٍ، وَهَاجَرَ إِلَى أَرْضِ الْحَبَشَةِ، وَهُوَ أَوَّلُ مَنِ اخْتَطَّ الْبَصْرَةَ عَنْ أَمْرِ عُمَرَ، وَإِمْرَتُهُ لَهُ عَلَى ذَلِكَ كَمَا تَقَدَّمَ، وَلَهُ فَضَائِلُ وَمَآثِرُ، وَتُوُفِّيَ سَنَةَ أَرْبَعَ عَشْرَةَ، وَقِيلَ: سَنَةَ خَمْسَ عَشْرَةَ. وَقِيلَ: سَنَةَ سَبْعَ عَشْرَةَ. وَقِيلَ: سَنَةَ عِشْرِينَ. فَاللَّهُ أَعْلَمُ. وَقَدْ جَاوَزَ الْخَمْسِينَ. وَقِيلَ: بَلَغَ سِتِّينَ سَنَةً، ؓ. عَمْرُو بْنُ أُمِّ مَكْتُومٍ الْأَعْمَى  ، وَيُقَالُ: اسْمُهُ عَبْدُ اللَّهِ. صَحَابِيٌّ مُهَاجِرٌ، هَاجَرَ بَعْدَ مُصْعَبِ بْنِ عُمَيْرٍ قَبْلَ النَّبِيِّ ﷺ، فَكَانَ يُقْرِئُ النَّاسَ الْقُرْآنَ، وَقَدِ اسْتَخْلَفَهُ رَسُولُ اللَّهِ ﷺ عَلَى الْمَدِينَةِ غَيْرَ مَرَّةٍ، فَيُقَالُ: ثَلَاثَ عَشْرَةَ مَرَّةً. وَشَهِدَ الْقَادِسِيَّةَ مَعَ سَعْدٍ زَمَنَ عُمَرَ، فَيُقَالُ: إِنَّهُ قُتِلَ بِهَا شَهِيدًا. وَيُقَالُ: إِنَّهُ رَجَعَ إِلَى الْمَدِينَةِ وَتُوفِي بِهَا. فَاللَّهُ أَعْلَمُ. الْمُثَنَّى بْنُ حَارِثَةَ بْنِ سَلَمَةَ بْنِ ضَمْضَمِ  بْنِ سَعْدِ بْنِ مُرَّةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ الشَّيْبَانِيُّ، نَائِبُ خَالِدٍ عَلَى الْعِرَاقِ، وَهُوَ الَّذِي صَارَتْ إِلَيْهِ الْإِمْرَةُ بَعْدَ أَبِي عُبَيْدٍ يَوْمَ الْجِسْرِ، فَدَارَى بِالْمُسْلِمِينَ حَتَّى خَلَّصَهُمْ مِنَ الْفُرْسِ يَوْمَئِذٍ، وَكَانَ أَحَدَ الْفُرْسَانِ الْأَبْطَالِ، وَهُوَ الَّذِي رَكِبَ إِلَى الصِّدِّيقِ فَحَرَّضَهُ عَلَى غَزْوِ الْعِرَاقِ، وَلَمَّا تُوُفِّيَ تَزَوَّجَ سَعْدُ بْنُ أَبِي وَقَّاصٍ بِامْرَأَتِهِ سَلْمَى بِنْتِ حَفْصٍ، ؓ وَأَرْضَاهُمَا وَقَدْ ذَكَرَهُ ابْنُ الْأَثِيرِ فِي كِتَابِهِ " الْغَابَةِ فِي أَسْمَاءِ الصَّحَابَةِ ". أَبُو زَيْدٍ الْأَنْصَارِيُّ النَّجَّارِيُّ  ، أَحَدُ الْقُرَّاءِ الْأَرْبَعَةِ الَّذِينَ حَفِظُوا الْقُرْآنَ  مَنِ الْأَنْصَارِ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ، كَمَا ثَبَتَ ذَلِكَ فِي حَدِيثِ أَنَسِ بْنِ مَالِكٍ، وَهُمْ: مُعَاذُ بْنُ جَبَلٍ، وَأُبَيُّ بْنُ كَعْبٍ، وَزَيْدُ بْنُ ثَابِتٍ، وَأَبُو زَيْدٍ. قَالَ أَنَسٌ: أَحَدُ عُمُومَتِي. قَالَ الْكَلْبِيُّ: وَاسْمُ أَبِي زَيْدٍ هَذَا قَيْسُ بْنُ السَّكَنِ بْنِ قَيْسِ بْنِ زَعُورَاءَ بْنِ حَرَامِ بْنِ جُنْدُبِ بْنِ غَنْمِ بْنِ عَدِيِّ بْنِ النَّجَّارِ، شَهِدَ بَدْرًا. قَالَ مُوسَى بْنُ عُقْبَةَ: وَاسْتُشْهِدَ يَوْمَ جِسْرِ أَبِي عُبَيْدٍ. وَهِيَ عِنْدَهُ فِي سَنَةِ أَرْبَعَ عَشْرَةَ. وَقَالَ بَعْضُ النَّاسِ: أَبُو زَيْدٍ الَّذِي جَمَعَ الْقُرْآنَ سَعْدُ بْنُ عُبَيْدٍ. وَرَدُّوا هَذَا بِرِوَايَةِ قَتَادَةَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: افْتَخَرَتِ الْأَوْسُ وَالْخَزْرَجُ. فَقَالَتِ الْأَوْسُ: مِنَّا غَسِيلُ الْمَلَائِكَةِ  حَنْظَلَةُ بْنُ أَبِي عَامِرٍ، وَمِنَّا الَّذِي حَمَتْهُ الدَّبْرُ  عَاصِمُ بْنُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ، وَمِنَّا الَّذِي اهْتَزَّ لَهُ عَرْشُ الرَّحْمَنِ  سَعْدُ بْنُ مُعَاذٍ، وَمِنَّا الَّذِي جُعِلَتْ شَهَادَتُهُ شَهَادَةَ رَجُلَيْنِ  خُزَيْمَةُ بْنُ ثَابِتٍ. فَقَالَتِ الْخَزْرَجُ: مِنَّا أَرْبَعَةٌ جَمَعُوا الْقُرْآنَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ ; أُبَيٌّ، وَزَيْدُ بْنُ ثَابِتٍ، وَمُعَاذٌ، وَأَبُو زَيْدٍ. ؓ أَجْمَعِينَ. أَبُو عُبَيْدِ بْنُ مَسْعُودِ بْنِ عَمْرٍو الثَّقَفِيُّ  ، وَالِدُ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ أَمِيرِ الْعِرَاقِ، وَوَالِدُ صَفِيَّةَ امْرَأَةِ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَسْلَمَ أَبُو عُبَيْدٍ فِي حَيَاةِ النَّبِيِّ ﷺ، وَذَكَرَهُ الشَّيْخُ أَبُو عُمَرَ بْنُ عَبْدِ الْبَرِّ فِي الصَّحَابَةِ. قَالَ شَيْخُنَا الْحَافِظُ أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ: وَلَا يَبْعُدُ أَنْ يَكُونَ لَهُ رِوَايَةٌ. وَاللَّهُ أَعْلَمُ. هِنْدُ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ  بْنِ عَبْدِ شَمْسِ بْنِ أُمَيَّةَ الْأُمَوِيَّةُ، وَالِدَةُ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، وَكَانَتْ مِنْ سَيِّدَاتِ نِسَاءِ قُرَيْشٍ، ذَاتَ رَأْيٍ وَدَهَاءٍ وَرِيَاسَةٍ فِي قَوْمِهَا، وَقَدْ شَهِدَتْ يَوْمَ أُحُدٍ مَعَ زَوْجِهَا، وَكَانَ لَهَا تَحْرِيضٌ عَلَى قَتْلِ الْمُسْلِمِينَ يَوْمَئِذٍ، وَلَمَّا قُتِلَ حَمْزَةُ مَثَّلَتْ بِهِ، وَأَخَذَتْ مِنْ كَبِدِهِ فَلَاكَتْهَا، فَلَمْ تَسْتَطِعْ إِسَاغَتَهَا ; لِأَنَّهُ كَانَ قَدْ قَتَلَ أَبَاهَا وَأَخَاهَا يَوْمَ بَدْرٍ، ثُمَّ بَعْدَ ذَلِكَ كُلِّهِ أَسَلَمَتْ - وَحَسُنَ إِسْلَامُهَا - عَامَ الْفَتْحِ بَعْدَ زَوْجِهَا بِلَيْلَةٍ، وَلَمَّا أَرَادَتِ الذَّهَابَ إِلَى رَسُولِ اللَّهِ ﷺ لِتُبَايِعَهُ اسْتَأْذَنَتْ أَبَا سُفْيَانَ، فَقَالَ لَهَا: قَدْ كُنْتِ بِالْأَمْسِ مُكَذِّبَةً بِهَذَا الْأَمْرِ. فَقَالَتْ: وَاللَّهِ مَا رَأَيْتُ اللَّهَ عُبِدَ حَقَّ عِبَادَتِهِ بِهَذَا الْمَسْجِدِ قَبْلَ هَذِهِ اللَّيْلَةِ، وَاللَّهِ لَقَدْ بَاتُوا لَيْلَهُمْ كُلُّهُمْ يُصَلُّونَ فِيهِ. فَقَالَ لَهَا: إِنَّكِ قَدْ فَعَلْتِ مَا فَعَلْتِ فَلَا تَذْهَبِي وَحْدَكِ. فَذَهَبَتْ إِلَى عُثْمَانَ بْنِ عَفَّانَ - وَيُقَالُ: إِلَى أَخِيهَا أَبِي حُذَيْفَةَ بْنِ عُتْبَةَ - فَذَهَبَ مَعَهَا، فَدَخَلَتْ وَهِيَ مُتَنَقِّبَةً، فَلَمَّا بَايَعَهَا رَسُولُ اللَّهِ ﷺ مَعَ غَيْرِهَا مِنَ النِّسَاءِ قَالَ: " عَلَى أَنْ لَا تُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا تَسْرِقْنَ وَلَا تَزْنِينَ " فَقَالَتْ: أَوَتَزْنِي الْحُرَّةُ ؟ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ قَالَتْ: قَدْ رَبَّيْنَاهُمْ صِغَارًا فَقَتَلْتَهُمْ كِبَارًا. فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ: وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فَبَادَرَتْ وَقَالَتْ: فِي مَعْرُوفٍ. فَقَالَ: فِي مَعْرُوفٍ. وَهَذَا مِنْ فَصَاحَتِهَا وَحَزْمِهَا، وَقَدْ قَالَتْ لِرَسُولِ اللَّهِ ﷺ: وَاللَّهِ يَا مُحَمَّدُ مَا كَانَ عَلَى ظَهْرِ الْأَرْضِ أَهْلُ خِبَاءٍ أَحَبَّ إِلَيَّ مِنْ أَنْ يَذِلُّوا مِنْ أَهْلِ خِبَاءِكَ، فَقَدْ وَاللَّهِ أَصْبَحَ الْيَوْمَ وَمَا عَلَى ظَهْرِ الْأَرْضِ مِنْ أَهْلِ خِبَاءٍ أَحَبَّ إِلَيَّ مِنْ أَنْ يَعِزُّوا مِنْ أَهْلِ خِبَاءِكَ. فَقَالَ: وَكَذَلِكَ وَالَّذِي نَفْسِي بِيَدِهِ. وَشَكَتْ مِنْ شُحِّ أَبِي سُفْيَانَ، فَأَمَرَهَا أَنْ تَأْخُذَ مَا يَكْفِيهَا وَيَكْفِي بَنِيهَا  بِالْمَعْرُوفِ. وَقِصَّتُهَا مَعَ الْفَاكِهِ بْنِ الْمُغِيرَةِ مَشْهُورَةٌ، وَقَدْ شَهِدَتِ الْيَرْمُوكَ مَعَ زَوْجِهَا، وَمَاتَتْ يَوْمَ مَاتَ أَبُو قُحَافَةَ فِي سَنَةِ أَرْبَعَ عَشْرَةَ. أُبَيُّ بْنُ كَعْبٍ  ، سَيِّدُ الْقُرَّاءِ، وَهُوَ أُبَيُّ بْنُ كَعْبِ بْنِ قَيْسِ بْنِ عُبَيْدِ بْنِ زَيْدِ بْنِ مُعَاوِيَةَ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ النَّجَّارِ، أَبُو الْمُنْذِرِ وَأَبُو الطُّفَيْلِ، الْأَنْصَارِيُّ النَّجَّارِيُّ، سَيِّدُ الْقُرَّاءِ، شَهِدَ الْعَقَبَةَ وَبَدْرًا وَمَا بَعْدَهُمَا، وَكَانَ سَيِّدًا جَلِيلَ الْقَدْرِ. وَهُوَ أَحَدُ الْقُرَّاءِ الْأَرْبَعَةِ الْخَزْرَجِيِّينَ الَّذِينَ جَمَعُوا الْقُرْآنَ فِي حَيَاةِ رَسُولِ اللَّهِ، ﷺ،، وَقَدْ قَالَ لِعُمَرَ يَوْمًا: إِنِّي تَلَقَّيْتُ الْقُرْآنَ مِمَّنْ تَلَقَّاهُ مِنْ جِبْرِيلَ وَهُوَ رَطْبٌ. وَفِي " الْمُسْنَدِ "، وَ " النَّسَائِيِّ "، وَ " ابْنِ مَاجَهْ "، مِنْ طَرِيقِ أَبِي قِلَابَةَ، عَنْ أَنَسٍ مَرْفُوعًا: أَقْرَأُ أُمَّتِي أُبَيُّ بْنُ كَعْبٍ. وَفِي الصَّحِيحِ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لَهُ: " إِنَّ اللَّهَ أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ الْقُرْآنَ ". قَالَ: وَسَمَّانِي لَكَ ؟ قَالَ: " نَعَمْ " فَذَرَفَتْ عَيْنَاهُ. وَقَدْ تَكَلَّمْنَا عَلَى ذَلِكَ فِي التَّفْسِيرِ عِنْدَ سُورَةِ لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنْفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ [ الْبَيِّنَةِ: 1 ]. قَالَ الْهَيْثَمُ بْنُ عَدِيٍّ تُوُفِّيَ أُبَيٌّ سَنَةَ تِسْعَ عَشْرَةَ. وَقَالَ يَحْيَى بْنُ مَعِينٍ سَنَةَ تِسْعَ عَشْرَةَ أَوْ عِشْرِينَ. وَقَالَ الْوَاقِدِيُّ، عَنْ غَيْرِ وَاحِدٍ: تُوُفِّيَ سَنَةَ ثِنْتَيْنِ وَعِشْرِينَ. وَبِهِ قَالَ أَبُو عُبَيْدٍ، وَابْنُ نُمَيْرٍ، وَجَمَاعَةٌ. وَقَالَ الْفَلَّاسُ، وَخَلِيفَةُ: تُوُفِّيَ فِي خِلَافَةِ عُثْمَانَ بْنِ عَفَّانَ، ؓ. خَبَّابٌ مَوْلَى عُتْبَةَ بْنِ غَزْوَانَ  ، مِنَ الْمُهَاجِرِينَ، شَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَهُوَ صَحَابِيٌّ مِنَ السَّابِقِينَ، وَصَلَّى عَلَيْهِ عُمَرُ. صَفِيَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ،  عَمَّةُ الرَّسُولِ، ﷺ، وَهِيَ أُمُّ الزُّبَيْرِ بْنِ الْعَوَّامِ، وَهِيَ شَقِيقَةُ حَمْزَةَ وَالْمُقَوَّمِ وَحَجْلَ، أُمُّهُمْ هَالَةُ بِنْتُ وُهَيْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ. لَا خِلَافَ فِي إِسْلَامِهَا، وَقَدْ حَضَرَتْ يَوْمَ أُحُدٍ وَوَجَدَتْ عَلَى أَخِيهَا حَمْزَةَ وَجْدًا كَثِيرًا، وَقَتَلَتْ يَوْمَ الْخَنْدَقِ رَجُلًا مِنَ الْيَهُودِ جَاءَ فَجَعَلَ يُطِيفُ بِالْحِصْنِ الَّتِي هِيَ فِيهِ، وَهُوَ فَارِعٌ؛ حِصْنِ حَسَّانَ، فَقَالَتْ لِحَسَّانَ: انْزِلْ فَاقْتُلْهُ. فَأَبَى، فَنَزَلَتْ إِلَيْهِ فَقَتَلَتْهُ، ثُمَّ قَالَتْ: انْزِلْ فَاسْلُبْهُ فَلَوْلَا أَنَّهُ رَجُلٌ لَاسْتَلَبْتُهُ. فَقَالَ: لَا حَاجَةَ لِي فِيهِ. وَكَانَتْ أَوَّلَ امْرَأَةٍ قَتَلَتْ رَجُلًا مِنَ الْمُشْرِكِينَ  . وَقَدِ اخْتُلِفَ فِي إِسْلَامِ مَنْ عَدَاهَا مِنْ عَمَّاتِ النَّبِيِّ، ﷺ. فَقِيلَ: أَسْلَمَتْ أَرَوَى وَعَاتِكَةُ. قَالَ ابْنُ الْأَثِيرِ وَشَيْخُنَا أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ الْحَافِظُ: وَالصَّحِيحُ أَنَّهُ لَمْ يُسْلِمْ مِنْهُنَّ غَيْرُهَا. وَقَدْ تَزَوَّجَتْ أَوَّلًا بِالْحَارِثِ بْنِ حَرْبِ بْنِ أُمَيَّةَ، ثُمَّ خَلَفَ عَلَيْهَا الْعَوَّامَ بْنَ خُوَيْلِدٍ، فَوَلَدَتْ لَهُ الزُّبَيْرَ وَعَبْدَ الْكَعْبَةِ. وَقِيلَ: تَزَوَّجَهَا الْعَوَّامُ بِكْرًا. وَالصَّحِيحُ الْأَوَّلُ. تُوُفِّيَتْ بِالْمَدِينَةِ سَنَةَ عِشْرِينَ، عَنْ ثَلَاثٍ وَسَبْعِينَ سَنَةً. وَدُفِنَتْ بِالْبَقِيعِ، ؓ.

     ✧ Those Who Died During the Caliphate of ʿUmar b. al-Khaṭṭāb, ؓ Al-Aqraʿ b. Ḥābis b. ʿIqāl b. Muḥammad b. Sufyān b. Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm al-Tamīmī al-Mujāshiʿī. Ibn Durayd said: His name was Firās b. Ḥābis, and he was nicknamed al-Aqraʿ because of a bald patch on his head. He was one of the chieftains. He came to the Messenger of Allah ﷺ with the delegation of Banū Tamīm, and he was the one who called from behind the apartments: "O Muḥammad, my praise is an ornament and my blame is a disgrace." He is the one who said — when he saw the Messenger of Allah ﷺ kissing al-Ḥasan — "Do you kiss him?! By Allah, I have ten children and have never kissed a single one of them." So he said: "He who does not show mercy will not be shown mercy." In another narration: "I cannot help it if Allah has removed mercy from your heart." He was among those whose hearts the Messenger of Allah ﷺ sought to win, so he gave him one hundred camels on the day of Ḥunayn, and likewise to ʿUyaynah b. Ḥiṣn al-Fazārī, and he gave ʿAbbās b. Mirdās fifty camels, so he said: Will you place my spoil and the spoil of al-ʿUbayd between ʿUyaynah and al-Aqraʿ? For neither Ḥiṣn nor Ḥābis surpassed Mirdās in any assembly. And I am not inferior to either of them, and he who is lowered today will not be raised. So the Messenger of Allah ﷺ said to him: "You are the one who said: Will you place my spoil and the spoil of al-ʿUbayd between al-Aqraʿ and ʿUyaynah? Narrated by al-Bukhārī. Al-Suhaylī said: The Messenger of Allah ﷺ mentioned al-Aqraʿ before ʿUyaynah only because al-Aqraʿ was better than ʿUyaynah, and for this reason he did not apostatize after the Prophet ﷺ as ʿUyaynah did, for he gave allegiance to Ṭulayḥah and believed him, then returned. The point is that al-Aqraʿ was an obeyed leader, and he witnessed Khālid's battles in the land of Iraq, and he was at the head of his vanguard on the day of al-Anbār. Our shaykh mentioned him among those who died during the caliphate of ʿUmar b. al-Khaṭṭāb. But what Ibn al-Athīr mentioned in "al-Ghābah" is that ʿAbd Allāh b. ʿĀmir appointed him over an army and sent him to al-Jūzjān, where he and all his men were killed, and that was during the caliphate of ʿUthmān. Ḥubāb b. al-Mundhir b. al-Jamūḥ Ḥubāb b. al-Mundhir b. al-Jamūḥ b. Zayd b. Ḥarām b. Kaʿb b. Ghanm b. Kaʿb b. Salamah. Abū ʿUmar, and it is said Abū ʿAmr, al-Anṣārī al-Khazrajī al-Sulamī. He was called "Dhū al-Raʾy" (the man of sound judgment), because on the day of Badr he suggested that the Messenger of Allah ﷺ encamp at the nearest water to the enemy, and that he fill in the wells behind them, and he was correct in this opinion, and the angel came down confirming it. As for his saying on the day of al-Saqīfah, "I am its smooth rubbing post and its propped-up little palm; from us an amīr and from you an amīr," al-Ṣiddīq and the Companions rejected that. Rabīʿah b. al-Ḥārith b. ʿAbd al-Muṭṭalib al-Hāshimī Rabīʿah b. al-Ḥārith b. ʿAbd al-Muṭṭalib al-Hāshimī, the cousin of the Messenger of Allah ﷺ. ʿUtbah b. Masʿūd al-Hudhalī. He emigrated with his full brother ʿAbd Allāh to Abyssinia, and he witnessed Uḥud and what followed. Al-Zuhrī said: ʿAbd Allāh was not more learned in fiqh than he, but ʿUtbah died before him. He died in the time of ʿUmar according to the sound view, and it is said in the time of Muʿāwiyah in the year 44. ʿAlqamah b. ʿUlāthah b. ʿAwf b. al-Aḥwaṣ b. Jaʿfar b. Kilāb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah al-ʿĀmirī al-Kilābī ʿAlqamah b. ʿUlāthah b. ʿAwf b. al-Aḥwaṣ b. Jaʿfar b. Kilāb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah al-ʿĀmirī al-Kilābī. He embraced Islam in the year of the conquest, witnessed Ḥunayn, and was given one hundred camels that day to win his heart. He used to be in Tihāmah, and he was a noble man, obeyed among his people. He apostatized during the days of al-Ṣiddīq, so he sent a detachment against him, and he fled, then he embraced Islam and his Islam became good. He came as a delegate to ʿUmar during his caliphate and went to Damascus in pursuit of an inheritance of his. It is said that ʿUmar appointed him over Ḥawrān and he died there. Al-Ḥuṭayʾah had intended to visit him to praise him, but he died a few nights before his arrival, so he said: What was between me, had I met you safe, and wealth, but a few nights? ʿAlqamah b. Mujazziz b. al-Aʿwar b. Jaʿdah b. Muʿādh b. ʿUtwārah b. ʿAmr b. Mudlij al-Kinānī al-Mudlijī ʿAlqamah b. Mujazziz b. al-Aʿwar b. Jaʿdah b. Muʿādh b. ʿUtwārah b. ʿAmr b. Mudlij al-Kinānī al-Mudlijī, one of the commanders of the Messenger of Allah ﷺ over some of the expeditions. He kindled a fire and ordered his companions to enter it, but they refused, so the Prophet ﷺ said: "If they had entered it, they would never have come out of it." And he said: "Obedience is only in what is good." ʿAlqamah was generous and praised; Jawwās al-ʿUdhrī mourned him, saying: Indeed peace and the best of every greeting go forth to the son of Mujazziz and return. ʿUwaym b. Sāʿidah b. ʿĀʾish Abū ʿAbd al-Raḥmān al-Anṣārī al-Awsī ʿUwaym b. Sāʿidah b. ʿĀʾish Abū ʿAbd al-Raḥmān al-Anṣārī al-Awsī, one of Banū ʿAmr b. ʿAwf. He witnessed al-ʿAqabah and Badr and what followed. He has a ḥadīth in Aḥmad and Ibn Mājah about cleansing oneself with water. Ibn ʿAbd al-Barr said: He died during the lifetime of the Prophet ﷺ, and it is said during the caliphate of ʿUmar. He said while standing at his grave: "No one can say: I am better than the occupant of this grave; no banner was raised for the Prophet ﷺ except that he was standing beneath it." Ibn Abī ʿĀṣim narrated this report, as Ibn al-Athīr cited from his path. Ghaylān b. Salamah al-Thaqafī Ghaylān b. Salamah al-Thaqafī. He embraced Islam in the year of the conquest while married to ten women, so the Messenger of Allah ﷺ ordered him to choose four of them. He had visited Kisrā before Islam, who ordered him to build a palace for him in al-Ṭāʾif. Kisrā asked him: "Which of your children is dearest to you?" He said: "The little one until he grows, the sick one until he recovers, and the absent one until he returns." Kisrā said to him: "How do you come by this! This is the speech of wise men!" He said: "What is your food?" He said: "Wheat." He said: "Yes, this is from wheat, not from dates and milk." Maʿmar b. al-Ḥārith b. Ḥabīb Maʿmar b. al-Ḥārith b. Ḥabīb b. Wahb b. Ḥudhāfah b. Jumaḥ al-Qurashī al-Jumaḥī, the brother of Ḥāṭib and Ḥaṭṭāb; their mother was Qutaylah bt. Maẓʿūn, the sister of ʿUthmān b. Maẓʿūn. Maʿmar embraced Islam before the Messenger entered the house of al-Arqam, witnessed Badr and what followed, and the Messenger of Allah ﷺ made him a brother of Muʿādh b. ʿAfrāʾ. Maysarah b. Masrūq al-ʿAbsī Maysarah b. Masrūq al-ʿAbsī A righteous shaykh; it is said that he was a Companion. He witnessed al-Yarmūk and entered Byzantine territory as commander of an army of six thousand, and he had high aspirations, so he killed, took captives, and gained booty, and that was in the year 20. He narrated from Abū ʿUbaydah, and from him Aslam, the freedman of ʿUmar, narrated. Ibn al-Athīr did not mention him in "al-Ghābah". Wāqid b. ʿAbd Allāh b. ʿAbd Manāf b. ʿArīn al-Ḥanẓalī al-Yarbūʿī Wāqid b. ʿAbd Allāh b. ʿAbd Manāf b. ʿArīn al-Ḥanẓalī al-Yarbūʿī, an ally of Banū ʿAdī b. Kaʿb. He embraced Islam before the house of al-Arqam, witnessed Badr and what followed, and the Messenger of Allah ﷺ made him a brother of Bishr b. al-Barāʾ b. Maʿrūr. He was the first to kill for the sake of Allah, Mighty and Majestic, at Baṭn Nakhlah with ʿAbd Allāh b. Jaḥsh when he killed ʿAmr b. al-Ḥaḍramī. He died during the caliphate of ʿUmar, ؓ. Abū Khirāsh al-Hudhalī Abū Khirāsh al-Hudhalī the poet, whose name was Khuwaylid b. Murrah. He used to outrun horses on his own two feet, and he was a desperate warrior in the Jāhiliyyah, then he embraced Islam and his Islam became good. He died in the time of ʿUmar. Pilgrims came to him, and he went to bring them water, and a snake bit him, but he returned to them with the water and gave them a sheep and a pot without telling them what had happened to him. He became ill and died, so they buried him. Ibn ʿAbd al-Barr and Ibn al-Athīr mentioned him among the names of the Companions. It is apparent that he did not come as a delegate; rather he embraced Islam during the lifetime of the Prophet ﷺ, so he is a mukhaḍram. And Allah knows best. Abū Laylā ʿAbd al-Raḥmān b. Kaʿb b. ʿAmr al-Anṣārī Abū Laylā ʿAbd al-Raḥmān b. Kaʿb b. ʿAmr al-Anṣārī. He witnessed Uḥud and what followed, except Tabūk, for he stayed behind due to the excuse of poverty. He was one of the weepers mentioned. Sawdah bt. Zamʿah al-Qurashiyyah al-ʿĀmiriyyah, Mother of the Believers Sawdah bt. Zamʿah al-Qurashiyyah al-ʿĀmiriyyah, Mother of the Believers. The first woman the Messenger of Allah ﷺ consummated marriage with after Khadījah, ؓ. She was given to much fasting and prayer. It is said that there was some sharpness in her character. She grew old, and the Messenger of Allah ﷺ wanted to separate from her — and it is said he did separate from her — so she said: "O Messenger of Allah, do not separate from me, and I will give my day to ʿĀʾishah." So the Messenger of Allah ﷺ kept her and made that agreement with her. Concerning that Allah, Mighty and Majestic, revealed: "And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them, and settlement is best" [al-Nisāʾ: 128]. ʿĀʾishah said: It was revealed concerning Sawdah bt. Zamʿah. She died during the caliphate of ʿUmar b. al-Khaṭṭāb. Hind bt. ʿUtbah. It is said that she died during the caliphate of ʿUmar, and it is said she died before that, as previously mentioned. Allah knows best. Qatādah b. al-Nuʿmān al-Anṣārī. He was the one whose eye the Messenger of Allah ﷺ restored, and ʿUmar b. al-Khaṭṭāb prayed over him, and he was a Badrī. It is said he died in the year 24. Al-Akhnas b. Sharīq: His name was Ubayy b. Sharīq b. ʿAmr b. Wahb, and his name was Ubayy. When he advised Banū Zuhrah to return to Makkah as they set out in the levy to Badr to protect the caravan, and they accepted his advice, it was said: He held them back, so he was called al-Akhnas that day. He embraced Islam on the day of the conquest of Makkah and witnessed Ḥunayn with the Messenger of Allah ﷺ, and he gave him along with those whose hearts were to be reconciled. He died at the beginning of the caliphate of ʿUmar ؓ. Sulaym, Abū Kabshah, the freedman of the Messenger of Allah ﷺ: He was from those born in the land of Daws. He witnessed Badr and all the battles. He died on the day ʿUmar was made caliph, which was Tuesday, eight nights remaining of Jumādā al-Ākhirah of this year. ʿAmr b. al-Ṭufayl b. ʿAmr b. Ṭarīf b. al-ʿĀṣ b. Thaʿlabah b. Sulaym: His father came to the Messenger of Allah ﷺ in Makkah. When the Arabs apostatized, he went out with the Muslims and fought, then he marched with the Muslims to al-Yamāmah with his son ʿAmr. Al-Ṭufayl was killed at al-Yamāmah, and his son's hand was cut off, but then it healed and his hand became sound. While he was with ʿUmar b. al-Khaṭṭāb ؓ, food was brought, and he drew back from it. ʿUmar said: "What is the matter with you? Perhaps you drew back because of your hand?" He said: "Yes." He said: "By Allah, I will not taste it until you stir it with your hand, for by Allah, there is no one among the people whose part is in Paradise except you." Then he went out in the year of al-Yarmūk during the caliphate of ʿUmar b. al-Khaṭṭāb ؓ and was killed as a martyr. Al-Ḥārith b. Qays b. Khālid b. Makhlad b. ʿĀmir, Abū Khālid: He witnessed al-ʿAqabah with the seventy, and Badr, and all the battles with the Messenger of Allah ﷺ. He witnessed al-Yamāmah with Khālid b. al-Walīd, and was wounded that day and it healed, then it reopened and he died, so he is counted among the martyrs of al-Yamāmah. Ziyād b. Labīd b. Thaʿlabah b. Sinān b. ʿĀmir b. ʿAdī: He witnessed al-ʿAqabah with the seventy. When he embraced Islam, he used to break the idols of Banū Bayāḍah. Ziyād went out to the Prophet ﷺ and stayed with him in Makkah, and emigrated with him to Madinah, so he is a Muhājirī Anṣārī. He witnessed Badr and all the battles with the Messenger of Allah ﷺ. The Messenger of Allah ﷺ died while he was his governor over Ḥaḍramawt, and he took charge of fighting the apostates in Yemen when the people of al-Baḥrayn apostatized with al-Ashʿath b. Qays. He was victorious over them, killed some and captured others, and sent al-Ashʿath b. Qays to Abū Bakr in bonds. Salamah b. Aslam: He witnessed Badr and all the battles with the Messenger of Allah ﷺ, and was killed in Iraq on the day of the bridge of Abū ʿUbayd al-Thaqafī, at the age of sixty-three. Salamah b. Hishām b. al-Mughīrah: He embraced Islam in Makkah early, emigrated to Abyssinia, then returned to Makkah, where Abū Jahl imprisoned him, beat him, and starved him. The Messenger of Allah ﷺ used to supplicate for him in his prayer, saying: "O Allah, save Salamah b. Hishām, ʿAyyāsh b. Abī Rabīʿah, al-Walīd b. al-Walīd, and the weak among the Muslims." Salamah escaped and joined the Messenger of Allah ﷺ on the day of the Trench. When Abū Bakr ؓ sent the armies to fight the Byzantines, Salamah was killed as a martyr at Marj al-Ṣuffar in Muḥarram of this year. Salīṭ b. Qays b. ʿAmr b. ʿUbayd Salīṭ b. Qays b. ʿAmr b. ʿUbayd: He witnessed Badr and all the battles with the Messenger of Allah ﷺ, and was killed on the day of the bridge of Abū ʿUbayd. ʿUthmān b. ʿĀmir b. ʿAmr b. Kaʿb, Abū Quḥāfah: The father of Abū Bakr al-Ṣiddīq ؓ. He embraced Islam on the day of the conquest. From Muḥammad b. Isḥāq, who said: Yaḥyā b. ʿAbbād b. ʿAbd Allāh b. al-Zubayr narrated to me, from his father, from Asmāʾ bt. Abī Bakr, who said: When the Messenger of Allah ﷺ entered Makkah and was at ease and sat in the mosque, Abū Bakr brought Abū Quḥāfah to him. When the Messenger of Allah ﷺ saw him, he said: "O Abū Bakr, why did you not leave the old man so that I might be the one to walk to him?" He said: "O Messenger of Allah, he is more deserving to walk to you than you to walk to him." So the Messenger of Allah ﷺ seated him before him and placed his hand on his chest, then said: "O Abū Quḥāfah, embrace Islam and you will be safe." He said: So he embraced Islam and bore witness to the testimony of truth. He said: He was brought in, and his head and beard were as white as the thughāmah plant, so the Messenger of Allah ﷺ said: "Change this white hair, and avoid black dye." And from Abū Mūsā Muḥammad b. al-Muthannā, who said: Abū Quḥāfah died in Makkah in the year 14. The scholars of sīrah said: Abū Quḥāfah died in Makkah in Muḥarram of the year 14, at the age of ninety-seven, six months and some days after the death of Abū Bakr ؓ. ʿAfrāʾ bt. ʿUbayd b. Thaʿlabah: She embraced Islam and gave allegiance to the Messenger of Allah ﷺ, and Allah granted her seven sons, all of whom witnessed Badr as Muslims. That is because she married al-Ḥārith b. Rifāʿah and bore him Muʿādh and Muʿawwidh, then he divorced her. She went to Makkah and Bakr b. ʿAbd Yālīl married her, and she bore him Khālid, Iyās, ʿĀqil, and ʿĀmir. Then she returned to Madinah, and al-Ḥārith b. Rifāʿah took her back, and she bore him ʿAwf. So all of them witnessed Badr as Muslims. Muʿādh, Muʿawwidh, and ʿĀqil were martyred at Badr, Khālid on the day of al-Rajīʿ, ʿĀmir on the day of Biʾr Maʿūnah, Iyās on the day of al-Yamāmah, and the remainder of them were for ʿAwf. Farwah b. ʿAmr b. Wadhfah b. ʿUbayd: He was present at al-ʿAqabah with the seventy, and he was present at Badr and all the expeditions with the Messenger of Allah ﷺ. He appointed him over the spoils on the day of Khaybar, and he would send him as an assessor of dates in Madinah. Nawfal b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim: He had a son named ʿAbd Allāh who resembled the Messenger of Allah ﷺ, and he was the first to hold the judiciary of Madinah during the caliphate of Muʿāwiyah, and another son named Saʿd, who was a jurist. And on the authority of Hishām [b. Muḥammad b. al-Sāʾib al-Kalbī] from his father, he said: When the polytheists forced those of Banū Hāshim who were in Makkah to go out to Badr against their will, Nawfal was among them, and he began to say: Ḥarāmun ʿalayya ḥarbu Aḥmada innanī     arā Aḥmadan minnī qarīban awāṣiruh Fa-in taku Fihrun allabat wa-tajammaʿat     ʿalayhi fa-inna Allāha lā shakka nāṣiruh The compiler said: Then Nawfal was taken captive at Badr, and the Messenger of Allah ﷺ said to him: "Ransom yourself with your spears that are in Juddah." He said: I bear witness that you are the Messenger of Allah. So he ransomed himself with them, and they were a thousand spears. He was older than Ḥamzah and al-ʿAbbās. He returned to Makkah, then he and al-ʿAbbās emigrated to the Messenger of Allah ﷺ during the days of the Trench, and he witnessed the conquest of Makkah and al-Ṭāʾif. He stood firm with the Messenger of Allah ﷺ on the day of Ḥunayn, and he aided the Messenger of Allah ﷺ on that day with three thousand spears. He died one year and three months after ʿUmar became caliph, and ʿUmar prayed over him and followed him to al-Baqīʿ until he was buried there. Umm ʿImārah, whose name is Nasībah, with a fatḥah on the nūn and a kasrah on the sīn, daughter of Kaʿb b. ʿAmr b. ʿAwf al-Anṣāriyyah: She embraced Islam, attended al-ʿAqabah, gave allegiance, and witnessed Uḥud, al-Ḥudaybiyah, Khaybar, Ḥunayn, the ʿUmrah of al-Qaḍāʾ, and the day of al-Yamāmah. ʿUmar b. al-Khaṭṭāb ؓ narrated from the Prophet ﷺ that he said: "On the day of Uḥud I did not turn right or left without seeing her fighting in my defense." Al-Wāqidī said: She fought on the day of Uḥud and was wounded with twelve wounds, and she treated a wound in her neck for a year. Then the caller of the Messenger of Allah ﷺ announced: To Ḥamrāʾ al-Asad, so she bound her clothes tightly, though she could not because of the bleeding, and she went out with the Muslims in the fighting against the people of apostasy. She engaged in battle herself until Allah killed Musaylimah, and she returned with ten wounds from stabs and blows. Umm Sulayṭ bint ʿUbayd b. Ziyād al-Anṣāriyyah: She embraced Islam, gave allegiance, and witnessed Uḥud, Khaybar, and Ḥunayn. She died in this year. [He said:] Thaʿlabah b. Abī Mālik said: ʿUmar b. al-Khaṭṭāb ؓ distributed cloaks among the women of Madinah, and one good cloak remained. Someone with him said: O Commander of the Faithful, give this to the daughter of the Messenger of Allah ﷺ who is with you—meaning Umm Kulthūm. He said: Umm Sulayṭ is more entitled to it, for she was among those who gave allegiance to the Messenger of Allah ﷺ, and she used to carry water skins for us on the day of Uḥud. Saʿd b. ʿUbādah b. Dulaym b. Ḥārithah b. Thaʿlabah, Abū Thābit al-Khazrajī: He could write in the pre-Islamic era, and writing was rare among the Arabs. He was skilled in swimming and archery, and one who combined these was called al-kāmil (the complete one). Saʿd b. ʿUbādah and several of his forefathers before him in the pre-Islamic era used to have it proclaimed from their fortress: Whoever loves fat and meat, let him come to the fortress of Dulaym b. Ḥārithah. It was also proclaimed from the fortress of his father. [We were informed by ʿAbd Allāh b. ʿAlī al-Muqrī with his chain from Muḥammad] b. Sīrīn, who said: When the people of al-Ṣuffah entered the evening, one man would take one man, another would take two men, and another would take five. As for Saʿd b. ʿUbādah, he would take eighty every night. From Ibn Sīrīn: Saʿd b. ʿUbādah used to spread out his garment and say: O Allah, expand for me, for only abundance suffices me. From Hishām, from his father: Saʿd b. ʿUbādah used to supplicate: O Allah, grant me praise and glory; there is no glory except through deeds, and no deeds except through wealth. O Allah, little does not set me right, nor am I set right upon it. Yaḥyā, meaning Ibn Abī Kathīr, said: The Prophet ﷺ had from Saʿd every day a large bowl of food that went around with him wherever he went, and he used to say: O Allah, provide me with wealth, for deeds are only set right through wealth. The scholars of biography said: Saʿd embraced Islam, attended al-ʿAqabah with the seventy, and was one of the twelve chiefs. He prepared to go out to Badr but was bitten, so he stayed. He witnessed Uḥud and the expeditions after it with the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ died, the Anṣār gathered and made him their leader. When allegiance was given to Abū Bakr, Saʿd did not give allegiance to him, nor did he give allegiance to ʿUmar. He went to Syria and died in Ḥawrān. The cause of his death was that he sat down to urinate in a burrow, and he was killed instantly. They found that his skin had turned green. Some servants in Madinah heard a voice coming from a well saying: Naḥnu qatalnā sayyida al-Khazraji Saʿda bna ʿUbādah     wa-ramaynāhu bi-sahmayni fa-lam tukhṭi fuʾādah We killed the chief of the Khazraj, Saʿd b. ʿUbādah,     and we shot him with two arrows that did not miss his heart. The servants were alarmed and noted that day, and they found it was the day Saʿd died in Ḥawrān. ʿAbd Allāh b. al-Zibaʿrā b. Qays b. ʿAdī b. Saʿd b. Sahm al-Sāʿidī: He used to satirize the companions of the Messenger of Allah ﷺ and incite the polytheists against the Muslims in his poetry, and he exchanged lampoons with Ḥassān b. Thābit and other Muslim poets. He traveled with Quraysh wherever they marched to fight the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ entered Makkah in the year of the conquest, he fled until he reached Najrān and entered its fortress. He said to its people: Quraysh has been killed and Muḥammad has entered Makkah, and we think Muḥammad is heading to your fortress. So they began repairing what was dilapidated in their fortress and gathering their livestock. Then Ibn al-Zibaʿrā went down to the Prophet ﷺ and said, apologizing to the Messenger of Allah ﷺ: Yā rasūla al-malīki inna lisānī     rātiqun mā fataqtu idh anā būru Idh ujārī al-shayṭāna fī sanani al-ghayyi     wa-man māla mayluhu mathbūru Yashhadu al-samʿu wa-al-fuʾādu bimā qultu     wa-nafsī al-shahīdu wa-hiya al-khabīru Inna mā jiʾtanā bihi ḥaqqu ṣidqin     sāṭiʿun nūruhu muḍīʾun munīru Jiʾtanā bi-al-yaqīni wa-al-ṣidqi wa-al-birri     wa-fī al-ṣidqi wa-al-surūri al-surūru Adhhaba Allāhu ẓulmata al-jahli ʿannā     wa-atānā al-rakhāʾu wa-al-maysūru O Messenger of the King, my tongue     mends what I tore when I was perishing, When I ran with Satan in the way of error,     and whoever inclines as he does is destroyed. Hearing and heart bear witness to what I said,     and my soul is the witness, and it is knowing. What you have brought us is true and right,     its light shining, radiant, illuminating. You came to us with certainty, truth, and piety,     and in truth and joy there is joy. Allah removed from us the darkness of ignorance,     and brought us ease and prosperity. He also said, apologizing to the Messenger of Allah ﷺ: Manaʿa al-ruqāda balābilun wa-humūmu     wa-al-laylu muʿtaliju al-riwāqi bahīmu Mimmā atānī anna Aḥmada lāmanī     fīhi fa-bittu ka-annanī maḥmūmu Yā khayra man ḥamalat ʿalā awṣālihā     ʿayrānatun suruḥu al-yadayni ghashūmu Innī la-muʿtadhirun ilayka mina alladhī     asdaytu idh anā fī al-ḍalāli ahīmu Ayyāma taʾmurunī bi-aswaʾi khuṭṭatin     Sahmun wa-taʾmurunī bihā Makhzūmu Wa-amuddu asbāba al-radā wa-yaqūdunī     amru al-ghuwāti wa-amruhum mashʾūmu Maḍat al-ʿadāwatu wa-inqaḍat asbābuhā     wa-atat awāṣiru baynanā wa-ḥulūmu Fa-ghfir fidan laka wālidāya kilāhumā     wa-irḥam fa-innaka rāḥimun marḥūmu Wa-ʿalayka min simati al-malīki ʿalāmatun     fawzun aʿazzu wa-khātamun makhtūmu Aʿṭāka baʿda maḥabbatin burhānahu     sharafan, wa-burhānu al-ilāhi ʿaẓīmu Sleeplessness is caused by griefs and cares,     and the night is dark with its curtain drawn. Because news came to me that Aḥmad blamed me     for it, so I spent the night as if feverish. O best of those carried on their limbs by     a swift she-camel, smooth-gaited, powerful. I apologize to you for what I did     when I wandered in error, In the days when Sahm commanded me to the worst plan,     and Makhzūm commanded me to it. I extended the causes of ruin, and led me     the command of the misguided, and their command is ominous. Enmity has passed and its causes ended,     and bonds and forbearance have come between us. Forgive, may my parents be ransom for you, both of them,     and have mercy, for you are merciful and shown mercy. Upon you is a mark from the King, a sign of     supreme triumph and a sealed seal. He gave you, after love, His proof     as honor, and the proof of God is great. Al-Mughīrah b. al-Ḥārith b. ʿAbd al-Muṭṭalib, Abū Sufyān: He was the foster brother of the Messenger of Allah ﷺ; Ḥalīmah suckled him for some days. He was fond of the Messenger of Allah ﷺ and resembled him. When the Messenger of Allah ﷺ was sent, he became hostile to him, satirized him, and satirized his companions. He was a poet. He remained for twenty years an enemy of the Messenger of Allah ﷺ, never absent from any place where Quraysh marched to fight the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ prepared to go out to the expedition of the conquest, Allah cast Islam into his heart. He came to his wife and son and said: Prepare to go out, for Muḥammad's arrival is imminent. They said to him: It is time for you to support the Arabs and the non-Arabs. You have followed Muḥammad while persisting in enmity toward him, and you were the most entitled of people to support him. So he went out seeking the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ had vowed to shed his blood. He met the Messenger of Allah ﷺ, but the Messenger turned away from him. He moved to the other side, but he turned away from him. He said: I am surely to be killed. Then he embraced Islam and went out with him until he witnessed the conquest of Makkah and Ḥunayn. He said: When we met the enemy at Ḥunayn, I dismounted from my horse with my sword drawn in my hand. By Allah, I know that I wanted death in his defense while he was looking at me. Al-ʿAbbās said: O Messenger of Allah, he is your brother and your cousin, Abū Sufyān b. al-Ḥārith, so be pleased with him. He said: "I have done so." May Allah forgive him every enmity he showed to me. Then he turned to me and said: My brother, by my life. I kissed his foot in the stirrup and said: No blame. He said: No blame. Abū Sufyān performed the pilgrimage in this year, and the barber shaved his head at Minā while there was a wart on his head, and he cut it. That was the cause of his death. He said: When death came to Abū Sufyān b. al-Ḥārith, he said to his family: Do not weep for me, for I have not committed a sin since I embraced Islam. The scholars of biography said: Abū Sufyān died in Madinah in this year. It is also said: rather he died in the year twenty, and he dug his own grave three days before his death. ʿUmar b. al-Khaṭṭāb ؓ prayed over him. Umm Sulaym bint Milḥān b. Khālid b. Zayd b. Ḥarām, and she is al-Rumayṣāʾ: They differed about her name. Al-Baghawī narrated from ʿAlī b. al-Madīnī, who said: Her name is Mulaykah, and her nickname is al-Rumayṣāʾ. Others said: Her name is Suhaylah. It is also said: Rumaylah, and it is said: Rumaythah, and it is said: Anīfah. Mālik b. al-Naḍr married her, and she bore him Anas b. Mālik. Then an enemy met him and killed him. Abū Ṭalḥah proposed to her. From Anas, he said: Abū Ṭalḥah proposed to Umm Sulaym before he embraced Islam. She said: I am indeed desirous of you, and one like you is not rejected, but you are an unbeliever and I am a Muslim woman. If you embrace Islam, that is my dowry, and I will ask you for nothing else. So Abū Ṭalḥah embraced Islam and married her. From Anas, he said: Abū Ṭalḥah came on the day of Ḥunayn laughing to the Messenger of Allah ﷺ about Umm Sulaym. He said: O Messenger of Allah, did you not see Umm Sulaym with her a dagger? The Messenger of Allah ﷺ said: "What are you doing, O Umm Sulaym?" She said: I intended, if any of them came near me, to stab him. From Anas b. Mālik, he said: The Messenger of Allah ﷺ visited Umm Sulaym and prayed in her house voluntarily. He said: "O Umm Sulaym, when you pray the obligatory prayer, say: Subḥāna Allāh ten times, al-ḥamdu li-llāh ten times, and Allāhu akbar ten times, then ask Allah for whatever you wish, for it will be said to you: yes, yes, yes." From ʿAbāyah b. Rifāʿah, from Umm Sulaym, she said: A son of mine died while my husband was absent. I got up and shrouded him in a corner of the house. My husband arrived, and I perfumed myself for him, and he had intercourse with me. Then I brought him food, and he began to eat. I said: Would you not be amazed at our neighbors? He said: What is wrong with them? I said: They lent a loan, and when it was demanded back from them, they grieved. He said: Evil is what they did. I said: It is your son. He said: No doubt, you will not overcome me in patience tonight. When morning came, he went to the Messenger of Allah ﷺ and told him. He said: "You spent the night as newlyweds while he was beside you. O Allah, bless them in their night." After that I saw seven of their children in the mosque, all of whom had memorized the Qurʾān. Saʿd b. ʿUbayd b. al-Nuʿmān b. Qays—he is the one called Saʿd al-Qāriʾ (the reciter)—and his kunyah is Abū Zayd. The Kufans narrate that he was among those who collected the Qurʾān during the lifetime of the Messenger of Allah ﷺ. He witnessed Badr and all the expeditions with the Messenger of Allah ﷺ. His son, ʿUmar b. Saʿd, was appointed by ʿUmar over part of Syria. Saʿd was martyred on the day of al-Qādisiyyah at the age of sixty-four. Māriyah al-Qibṭiyyah: Al-Muqawqis gave her as a gift to the Messenger of Allah ﷺ, and he had intercourse with her by right of ownership. She bore him Ibrāhīm. The Messenger of Allah ﷺ died, and Abū Bakr ؓ spent on her until he died, then ʿUmar ؓ spent on her. She died in Muḥarram of this year, and ʿUmar gathered the people to attend her funeral, prayed over her, and buried her in al-Baqīʿ. Al-Barāʾ b. Mālik b. al-Naḍr b. Ḍamḍam b. Zayd b. Ḥarām: His mother is Umm Sulaym bint Milḥān, and he is the full brother of Anas. He witnessed Uḥud and all the expeditions with the Messenger of Allah ﷺ. He was brave and effective in battle. ʿUmar used to write: Do not appoint al-Barāʾ over any army of the Muslims, for he will destroy it by his boldness. On the day of al-Yamāmah he mounted his horse and said: O people, by Allah, it is Paradise, and there is no way to Madinah. He spurred his horse forward, and the people charged with him, and Allah defeated the polytheists. There was a breach in their city. From Muḥammad b. Sīrīn: The Muslims came to a wall whose gate was closed and in which there were men from the polytheists. Al-Barāʾ b. Mālik sat on a shield and said: Lift me with your spears and throw me over to them. They did so, and they reached him after he had killed fifteen of them. From Anas b. Mālik, he said: The Messenger of Allah ﷺ said: "How many a weak man, deemed weak, in two worn garments, if he swore by Allah, Allah would fulfill his oath. Among them is al-Barāʾ b. Mālik." And al-Barāʾ met a host of polytheists while they were routing the Muslims. They said: O Barāʾ, the Messenger of Allah ﷺ said that if you swore by Allah, He would fulfill your oath. So swear by your Lord. He said: I adjure You, O Lord, to grant us their backs. So they were granted their backs. Then they met at the bridge of al-Sūs, and the polytheists routed the Muslims. They said: Swear, O Barāʾ, by your Lord. He said: I adjure You, O my Lord, to grant us their backs and to join me with my Prophet ﷺ. So they were granted their backs, and he was martyred. The author of the book said: We have already mentioned that he was killed on the day of Tustar. Ḥudayr: It is reported in the ḥadīth that the Messenger of Allah ﷺ distributed something one day and forgot Ḥudayr. Jibrīl descended and said: O Muḥammad, you forgot Ḥudayr. The Prophet ﷺ sent someone to look for him. The one who went to look for him said: I caught up with him while he was saying: Subḥāna Allāh, al-ḥamdu li-llāh, lā ilāha illā Allāh, wa-Allāhu akbar. I said: O you, return to the Messenger of Allah ﷺ, for he has been admonished concerning you. He said: O You who did not forget Ḥudayr, make Ḥudayr not forget You. From Ibn ʿUmar: The Messenger of Allah ﷺ sent an army in which there was a man called Ḥudayr. That year they had been afflicted with severe shortage of food. The Messenger of Allah ﷺ gave them provisions and forgot to provision Ḥudayr. Ḥudayr went out patiently, seeking reward, and he was at the rear of the caravan saying: Lā ilāha illā Allāh, wa-Allāhu akbar, wa-subḥāna Allāh, wa-lā ḥawla wa-lā quwwata illā bi-llāh, and he said: What an excellent provision it is, O Lord. He kept repeating it while he was at the rear of the caravan. He said: Then Jibrīl came to the Prophet ﷺ and said to him: 'My Lord sent me to you to inform you that you have provisioned your companions and forgot to provision Ḥudayr, and he is at the rear of the caravan saying: "There is no god but Allah, and Allah is Most Great, and praise be to Allah, and glory be to Allah, and there is no might and no power except with Allah," and saying: "What excellent provision this is, O my Lord."' He said: 'And that speech of his will have light on the Day of Resurrection between heaven and earth, so send him provision.' So the Prophet ﷺ called a man and gave him the provision, and he retained what he said, and he was to tell him: 'The Messenger of Allah ﷺ sends you greetings of peace and the mercy of Allah, and he informs you that he had forgotten to provision you, and that my Lord, Blessed and Exalted, sent Jibrīl to me to remind me of you, and Jibrīl reminded him and informed him of your place.' He said: So he reached him while he was saying: 'There is no god but Allah, and Allah is Most Great, and praise be to Allah, and glory be to Allah, and there is no might and no power except with Allah,' and saying: 'What excellent provision this is, O my Lord.' He said: Then he drew near to him and said to him: 'The Messenger of Allah ﷺ sends you greetings of peace and the mercy of Allah, and he has sent me to you with provision and says: "I only forgot you, so Jibrīl was sent to me from heaven to remind me of you."' He said: So he praised Allah and extolled Him, and invoked blessings upon the Prophet ﷺ, then said: 'Praise be to Allah, Lord of the worlds. My Lord remembered me from above seven heavens and above His Throne and had mercy on my hunger and my weakness. O my Lord, just as You did not forget Ḥudayr, make Ḥudayr not forget You.' He said: And he retained what he said and returned to the Prophet ﷺ and informed him of what he had heard from him when he reached him, and of what he said when he informed him. Then the Messenger of Allah ﷺ said: 'Indeed, if you had raised your head to the sky, you would have seen for his speech a shining light between heaven and earth.' [ʿUtbah b. Masʿūd b. Ḥabīb, the brother of ʿAbd Allāh b. Masʿūd on his father's and mother's side: He was an early Muslim in Makkah, and he emigrated to Abyssinia in the second emigration, then he returned and was present at Uḥud and the expeditions after it, and he died during the caliphate of ʿUmar, and he prayed over him] and he died during the caliphate of ʿUmar, and he prayed over him]. 206 - ʿUmayr b. ʿAdī b. Kharashah b. Umayyah b. ʿĀmir b. Ḥaṭmah, and he is ʿUmayr al-Qārī: He was an early Muslim, blind of sight, and ʿAṣmāʾ bt. Marwān used to harm the Messenger of Allah ﷺ and incite against him and find fault with Islam and compose poetry about that. When the Messenger of Allah ﷺ was away at Badr, ʿUmayr vowed that if Allah returned the Messenger of Allah ﷺ safely, he would kill ʿAṣmāʾ. When the Messenger of Allah ﷺ returned from Badr, ʿUmayr came to her in the middle of the night and killed her, then he came to the Messenger of Allah ﷺ and informed him. The Messenger of Allah ﷺ said: "No two goats will butt heads over her." This saying was the first heard from the Messenger of Allah ﷺ, then he said: "If you would like to look at a man who helped Allah and His Messenger in secret, then look at ʿUmayr b. ʿAdī." And ʿUmayr used to give the call to prayer for his people [ʿAdī b. Abī al-Zaghbāʾ, and the name of Abū al-Zaghbāʾ is Sinān b. Subayʿ: The Prophet ﷺ sent him with Basbas b. ʿAmr al-Juhanī as a scouting party to spy on the news of the caravan. They arrived at Badr and found that the caravan had passed and eluded them, so they returned and informed the Prophet ﷺ. And ʿAdī was present at Badr and all the expeditions with the Messenger of Allah ﷺ. He died during the caliphate of ʿUmar b. al-Khaṭṭāb ؓ, and he has no descendants. Al-Aghlab b. Jusham b. Saʿd b. ʿIjl b. Jusham: He lived long in the age of ignorance, and he reached Islam, and his Islam was good, and he emigrated. Then he was among those who set out to al-Kūfah with Saʿd b. Abī Waqqāṣ, and he was martyred in the battle of Nahāwand, and his grave is there with the graves of the martyrs. He was the first to compose rajaz poems. ʿUmar b. al-Khaṭṭāb ؓ had written to al-Mughīrah b. Shuʿbah while he was governor of al-Kūfah: 'Ask the poets who are with you to recite what they have said in Islam.' Labīd said: 'Allah has given me Sūrat al-Baqarah in place of poetry.' Then al-Aghlab b. al-Mughīrah came and said: Do you want rajaz or a qaṣīdah? You have asked for something easy and available. So al-Mughīrah wrote that to ʿUmar, and he reduced al-Aghlab's stipend by five hundred and placed it in Labīd's stipend. [Then al-Aghlab wrote to ʿUmar: 'Will you reduce my stipend because I obeyed you?' So he returned five hundred to him and kept it in Labīd's stipend.] Ṣafwān b. al-Muʿaṭṭal b. Rakhīṣah Abū ʿAmr al-Dhakwānī al-Sulamī: He became Muslim before the expedition of al-Muraysīʿ, and he was present at it with the Prophet ﷺ, and he was present at the Trench and the expeditions after it. He was killed on the day of Armenia, and it is said: he died in Shamīshāṭ in the year sixty. Ṭulayḥah b. Khuwaylid b. Nawfal b. Naḍlah b. al-Ashtar b. Jaḥwān: Ṭulayḥah was counted as equal to a thousand horsemen because of his strength, courage, and insight into war. Ṭulayḥah came as a delegate to the Messenger of Allah ﷺ in the year nine in a group, and they became Muslims. Then they apostatized, and he claimed prophethood—as was previously explained—and when Khālid b. al-Walīd fell upon them at Buzākhah, Ṭulayḥah fled until he reached Syria, and he stayed there until Abū Bakr ؓ died. Then he set out in pilgrim sanctity for the Ḥajj, and he arrived in Makkah. When ʿUmar saw him, he said: 'O Ṭulayḥah, I do not love you after the killing of the two righteous men: ʿUkkāshah b. Miḥṣan and Thābit b. Aqram—and they were two scouts for Khālid b. al-Walīd, and Ṭulayḥah and his brother Salamah met them and killed them.' Then Ṭulayḥah said: 'O Commander of the Faithful, two men whom Allah honored by my hand and did not dishonor me by their hands.' So he became a Muslim with a sound Islam, and he was present at al-Qādisiyyah and Nahāwand. And ʿUmar ؓ wrote: 'Consult Ṭulayḥah in your war, but do not appoint him over anything,' and he was killed at Nahāwand. ʿAmr b. Maʿdīkarib b. ʿUbayd Allāh b. ʿAmr b. ʿUṣm b. ʿAmr b. Zubayd, Abū Thawr al-Zubaydī: He was a courageous horseman and poet. In the age of ignorance he had great raids and wondrous battles. On his sword was written: A male upon a male, he prances with a keen sword, a Yemeni male in the right hand of a Yemeni. ʿAmr met Ḥayyī al-Kindiyyah at Dhū al-Majāz—which is the market of ʿArafāt—and he was impressed by her beauty and intelligence, so he offered himself to her and said: 'Would you like a noble equal, a striker of men's skulls, a violent death-dealer? You would have a sweet body from Saʿd al-ʿAshīrah in the core.' She said: 'From Saʿd al-ʿAshīrah?' He said: 'From Saʿd al-ʿAshīrah in the root of its origin and its shining might, if you are discerning about the opportunity.' She said: 'I have a husband who is true in meeting, terrifies enemies, and gives abundant gifts.' He said: 'Had I known that you had a husband, I would not have sought you for myself nor offered myself to you. How would you be if I killed him?' She said: 'I would not turn away from you nor prefer another over you nor fall short before you. But beware lest my words deceive you and you expose yourself to death, for I see you alone, without helper or family, while my husband has strength of family and abundant wealth.' So ʿAmr left her, and he kept following her without her knowing. When she arrived at her husband, he asked her about what she had seen on her way. She said: 'I saw a man of imposing appearance to people, who exposes himself to fighting and courts the wives of men, and he offered himself to me, so I described you to him.' Her husband said: 'That is ʿAmr. May his mother give birth to me if I do not bring him bound and fettered to a burden of stubborn resistance and not submissive.' When ʿAmr heard his words, he entered upon him suddenly and killed him, and he lay with her. When he had satisfied his desire with her, he said to her: 'I have never lain with a woman in my intercourse except that she conceived, and I do not think you have done otherwise. So if you are granted a boy, name him al-Khazr, and if you are granted a girl, name her ʿIkrishah.' And he made that a sign between them. Then he went on his way. Then one day he went out exposing himself to combat, and behold, there was a man on a horse fully armed. ʿAmr called him to single combat, and when they joined, the youth threw ʿAmr down and sat on his chest intending to slaughter him. He said to him: 'Who are you?' He said: 'I am ʿAmr.' Then the youth got off his chest and said: 'I am your son al-Khazr.' ʿAmr said to him: 'Go to Ṣanʿāʾ and do not rival me in a land.' It was not long before he became master over those among whom he lived, and they incited him and commanded him to fight his father, and they complained to him about ʿAmr's raids upon them, so they met, and ʿAmr killed him. [And ʿAbbās b. Hishām b. Muḥammad al-Kalbī narrated, he said: Abū al-Mundhir narrated to me], from his father, he said: When the news of the Messenger of Allah ﷺ reached ʿAmr b. Maʿdīkarib, he said to Qays b. Makshūḥ: 'O Qays, you are the master of your people, and it has been mentioned to me the matter of this Qurashī who has appeared in the Ḥijāz and claims that he is a prophet. So come with us to him so that we may learn his knowledge. For if he is a prophet as he says, his matter will not be hidden from us.' But Qays refused and deemed his opinion foolish. So ʿAmr mounted his riding camel with a delegation from Banū Zubayd, and he came to the Messenger of Allah ﷺ. ʿAmr said: I met him returning from the expedition of Tabūk, and I went to approach him, but I was prevented from that until the Messenger of Allah ﷺ gave me permission and said: 'Clear the way for the man.' So I came forward until I drew near to him, and I said to him: 'Good morning, may you be far from cursing.' The Messenger of Allah ﷺ said: 'O ʿAmr, the curse of Allah and of the angels and of all people is upon those who do not believe. So believe in Allah and His Messenger, and Allah will protect you on the Day of the greatest terror.' ʿAmr said: 'What is the terror? For I do not fear anything.' The Messenger of Allah ﷺ said: 'It is not what you see and think. When it is the Day of the greatest terror, a shout will be cried out to the people such that no possessor of a spirit will remain except that he dies, and no dead person except that he is resurrected, and as Allah wills of that. That shout will persist until the earth spins from it, the mountains fall, the sky splits, and the Fire emerges, having two tongues, throwing sparks like the fragments of mountains. Then no possessor of a spirit will remain except that his heart is wrenched out, and he remembers his sin. So where will you be from the terror, O ʿAmr?' ʿAmr said: 'Nowhere, O Messenger of Allah.' He said: 'Then submit.' ʿAmr said: So I submitted. The scholars of the biographical tradition said: ʿAmr became Muslim, and he heard from the Messenger of Allah ﷺ, and he narrated from him. Then he apostatized after the Messenger of Allah ﷺ, then he returned to Islam. And ʿUmar sent him to Saʿd b. Abī Waqqāṣ at al-Qādisiyyah, and he wrote to him: 'I have reinforced you with two thousand men: ʿAmr b. Maʿdīkarib and Ṭulayḥah b. Khuwaylid. Consult them in war, but do not appoint them over anything.' On that day ʿAmr performed excellently. ʿAmr said: The horses of the Muslims were shying from the elephants on the day of al-Qādisiyyah, and the horses of the Persians did not shy. So I ordered a man to shield me, then I approached the elephant and struck its trunk and cut it off, [so it bolted] and the elephants bolted and crushed the army, and the Muslims pressed upon them until they were routed. On that day ʿAmr was one hundred and thirty years old. ʿUmar b. al-Khaṭṭāb ؓ used to ask ʿAmr b. Maʿdīkarib about things. He asked him about war, and he said: 'Bitter in taste when it bares its shin. Whoever is patient in it is known, and whoever is weak in it perishes.' And he asked him about weapons: 'What do you say about the spear?' He said: 'Your brother, and sometimes he betrays you.' He said: 'The arrows?' He said: 'Fates that miss and hit.' He said: 'The coat of mail?' He said: 'A preoccupation for the horseman and a weariness for the foot soldier, and indeed it is a strong fortress.' He said: 'The shield?' He said: 'It is the protection upon which turns of fortune revolve.' He said: 'The sword?' He said: 'At that, may your mother be elevated above bereavement.' Then ʿUmar said to him: 'Rather, your mother.' He said: 'Rather, my mother, and the fever has made me submissive to you.' This is a proverb meaning: Islam has humbled me, and had I been in the age of ignorance, you would not have dared to answer me back. And one day he said to him: 'Tell me about the bravest man you have met, and the most cowardly man you have met.' He said: What From al-Shaʿbī, he said: ʿAmr b. Maʿdīkarib entered one day upon ʿUmar b. al-Khaṭṭāb ؓ, and he said to him: 'O ʿAmr, tell me about the bravest man you have met, and the most cunning man you have met, and the most cowardly man you have met.' He said: 'Yes, O Commander of the Faithful. I went out once intending a raid, and while I was traveling, behold, there was a horse tethered and a spear planted, and a man sitting, and he was of the greatest of men in stature, and he was holding a sword. So I said to him: 'Take your guard, for I am going to kill you.' He said: 'Who are you?' I said: 'I am ʿAmr b. Maʿdīkarib.' Then he gasped one gasp and died. So this is the most cowardly man I have seen, O Commander of the Faithful. And I went out another day until I came to a tribe, and behold, there was a horse tethered and a spear planted, and its owner was in a hollow relieving himself. So I said to him: 'Take your guard, for I am going to kill you.' He said: 'Who are you?' I said: 'I am ʿAmr b. Maʿdīkarib.' Then he said: 'O Abū Thawr, you have not been fair to me. You are on the back of your horse, and I am in a well. So give me a covenant that you will not kill me until I mount my horse and take my guard.' So I gave him a covenant that I would not kill him until he mounted his horse and took his guard. Then he came out of the place where he was, and he took up his sword and sat down. I said: 'What is this?' He said: 'I am not going to mount my horse nor fight you.' So this, O Commander of the Faithful, is the most cunning man I have seen. Then I went out another day until I came to a place where I used to waylay, and I saw no one, so I ran my horse right and left, and behold, there was a horseman. When he drew near to me, behold, he was a young man whose face was among the most handsome of the youths I had seen and the most beautiful, and he had come from the direction of al-Yamāmah. When he came close to me, he greeted me, and I returned his greeting and said: 'Who is the youth?' He said: 'Al-Ḥārith b. Saʿd, the horseman of al-Shahbāʾ.' So I said to him: 'Take your guard, for I am going to kill you.' He went on and did not turn to me, so I said to him: 'O youth, take your guard, for I am going to kill you.' He said: Woe to you, who are you? I said: I am ʿAmr b. Maʿdīkarib. He said: The contemptible, abased one. By God, nothing prevents me from killing you except that I deem you too insignificant. He said: So my soul shrank within me, and what he confronted me with seemed great to me. I said to him: Take your guard, for by God, only one of us will turn away. He said: Begone, may your mother be bereaved of you, for I am of a household that has never flinched from a horseman. I said: He is the one we hear of, so choose for yourself. He said: Either you charge me or I charge you. So I seized the opportunity from him and said: Charge me. He charged, and I attacked him until when I thought I had placed the lance between his shoulder blades, he had suddenly become a girth for his horse, then he pursued me and struck my head with the spear shaft, saying: O ʿAmr, take this back to you — one. By God, were it not that I dislike killing the like of you, I would have killed you. So my soul shrank within me, and death, by God, O Commander of the Faithful, became dearer to me than what I saw. I said: By God, only one of us will turn away. He said: Choose for yourself. I said: Charge me. So he charged, and I thought I had gotten the better of him, so I pursued him until I thought I had placed the lance between his shoulder blades, but suddenly he had become a breast-girth for his horse, then he pursued me and struck my head with the spear shaft, saying: O ʿAmr, take this back to you — two. So my soul shrank within me, and I said: By God, only one of us will turn away. He said: Choose for yourself. I said: Charge me. So he charged until when I thought I had placed the lance between his shoulder blades, he leaped from his horse, and there he was on the ground, so I missed him and passed on, then he mounted his horse and pursued me and struck my head with the spear shaft, saying: O ʿAmr, take this back to you — three. Were it not that I dislike killing the like of you, I would have killed you. So I said to him: Killing me is dearer to me than what I see befalling myself and than that the youths of the Arabs should hear this. He said to me: O ʿAmr, forgiveness is only three times. Indeed, if I get the better of you the fourth time, I will kill you. And he began to chant rajaz verse, saying: I have bound with firm oaths of faith — if you return, O ʿAmr, to transgression, The blaze of the youths will surely be kindled for you — otherwise I am not of the Banū Shaybān. When he said this, I feared him with a great fear, and I said to him: I have a need of you. He said: And what is it? I said: That I be a companion to you. And I accepted that, O Commander of the Faithful. He said: You are not of my companions. And that, by God, was harder and greater than what he had done. I did not cease entreating him until he said: Woe to you, do you know where I am heading? I said: No. He said: I am heading for death face to face. So I said: I accept death with you. He said: Come with us. So we traveled together for a day until night enveloped us and half of it passed. We arrived at a settlement of the Arab encampments, and he said to me: O ʿAmr, in this settlement is death. And he pointed to a tent in the settlement, saying: And in that tent is the red death. So either you hold my horse for me while I dismount and fetch what I need, or I hold your horse for you and you bring me what I need. I said: No, rather dismount, for you know best where your need lies. So he threw his horse's rein to me and dismounted, and I was content, by God, O Commander of the Faithful, to be a groom for him. Then he went on until he entered the tent and brought out from it a young woman the like of whom my eyes had never seen in beauty and comeliness. He placed her on a camel, then said to me: O ʿAmr. I said: At your service. He said: Either you protect me and I lead, or I protect you and you lead. I said: No, rather you protect me and I lead. So he threw me the halter of his camel, and we went before him while he was behind us, until when morning came he said to me: O ʿAmr. I said: At your service, what do you wish? He said: Turn and see if you see anyone. So I turned and said: I see camels. He said: Spur on the march. Then he said to me: O ʿAmr. I said: At your service. He said: Look, for if the people are few, then it is endurance and strength — and that is death; and if they are many, then they are nothing. He said: So I turned and said: They are four or five. He said: Spur on the march. So I did, and he heard the beat of hooves close by. He said to me: O ʿAmr, be on the right side of the road and halt, and turn the faces of our mounts toward the road. So I did, and I halted on the right side of the riding camel, and he halted on its left. The people drew near to us, and behold they were three men, among them an old man, and he was the father of the young woman, and her two brothers, young men. They greeted us, and we returned the greeting, and they halted on the left side of the road. The old man said: Leave the young woman, son of my brother. He said: I will not leave her, nor did I take her for that. So he said to the younger of his two sons: Go out to him. So he went out dragging his lance, and al-Ḥārith charged him while chanting rajaz, saying: Short of what you hope for is the dyeing of the spear — from a horseman who conceals himself, a fighter, Who traces his lineage to Shaybān, the best of the torrent — my journey toward her was not in vain. Then he charged him and thrust him with a thrust that shattered his backbone, and he fell dead. So the old man said to his other son: Go out to him, my son, for there is no good in life upon humiliation. So he went out to him, and al-Ḥārith came on chanting rajaz, saying: You have seen how my thrust was — and thrusting at the adversary is strong with my spirit, And death is better than parting from my beloved — so my killing today, and let there be no humiliation for me. Then he charged him and thrust him with a thrust from which he fell dead. So the old man said to him: Leave the woman in the howdah, son of my brother, for I am not like those you have seen. He said: I will not leave her, nor did I intend that. So the old man said: Choose, son of my brother; if you wish, I will exchange charges with you, and if you wish, I will dismount and fight you on foot. He said: So the young man seized the opportunity and said: Dismount and fight me. Then he dismounted, and the old man dismounted while chanting rajaz, saying: I do not hope at the end of my life — I will make the years like a month, An old man defending the white-skinned ones of the curtained litter — if the white-skinned ones are violated, the back is broken. You will see how my patience will be. Then al-Ḥārith came to him chanting rajaz, saying: After my departing and my long journey — and I have triumphed and healed my breast, And death is better than wearing treachery — and shame I gift to the tribe of Bakr. Then he drew near, and the old man said to him: Son of my brother, if you wish, I will strike you, and if strength remains in you, you strike me; and if you wish, strike me, and if strength remains in me, I strike you. So the young man seized the opportunity and said: I will begin first. He said: Bring it. So al-Ḥārith raised the sword, and when the old man saw that he had brought it down toward his head, he struck his belly with a blow that cut through his entrails, and al-Ḥārith's blow fell upon his head, and they both fell dead. So I took, O Commander of the Faithful, four horses and four swords. Then I came to the camel, and I led the reins of the horses one to another, and I began to lead them. The young woman said to me: O ʿAmr, to where? You are not a companion for me, nor are you like those you saw. Had you been my companion, you would have taken their path. I said: Be quiet. She said: If I am truthful, then give me a lance or a sword, for if you defeat me, then I am yours, and if I defeat you, I will kill you. So I said to her: I will not give you that, for I know your origin and the boldness of your people and their bravery. So she threw herself from the camel, then came to me while chanting rajaz, saying: After my old father and after my brothers — I seek a life after them in my pleasure? Would that my death had been before this. Then she reached for the lance and nearly snatched it from my hand. When I saw that from her, I feared that if she got the better of me she would kill me, so I killed her. So this is the hardest thing I have seen, O Commander of the Faithful. ʿUmar said: You have spoken truth. The scholars of the prophetic biography said: Al-Nuʿmān, Ṭulayḥa, and ʿAmr b. Maʿdīkarib were killed on the day of Nahāwand, and their graves are there. Some scholars said: ʿAmr b. Maʿdīkarib was buried in Rūdha, which is between Qumm and al-Rayy, and there he died. A woman mourned him, saying: The riders who departed left at Rūdha a figure — neither weak nor inexperienced, So say to Zubayd, nay to all of Madhḥij — you have lost Abū Thawr, your spearhead, ʿAmr. And if you grieve, that will not avail you — but ask the Merciful to grant you patience in return. It is said that he remained until the caliphate of ʿUthmān. It is said that he lived to the caliphate of Muʿāwiya, but the first is more sound. ʿAyyāsh b. [Abī] Rabīʿa b. al-Mughīra b. ʿAbd Allāh b. ʿUmar b. Makhzūm: His mother was Asmāʾ bt. Makhrama, the mother of Abū Jahl, so he was the maternal brother of Abū Jahl. He embraced Islam before the Messenger of God ﷺ entered the house of al-Arqam, and he emigrated to Abyssinia in the second emigration. Then he returned to Makkah, then emigrated to Madinah and accompanied ʿUmar b. al-Khaṭṭāb. When he alighted at Qubāʾ, his two maternal brothers, Abū Jahl and al-Ḥārith, the two sons of Hishām, came to him and did not cease with him until they brought him back to Makkah, where they bound him and imprisoned him. Then he escaped and came to Madinah, and he remained there. When the Messenger of God ﷺ passed away, he went out to Syria as a warrior, then returned to Makkah and died there, may God have mercy on him. Al-Nuʿmān b. ʿAmr b. Muqarrin b. ʿĀʾidh b. ʿAmr: He witnessed the Trench with the Prophet ﷺ along with six of his brothers: al-Nuʿmān, Suwayd, Sinān, Maʿqil, ʿAqīl, and ʿAbd al-Raḥmān. Al-Nuʿmān carried one of the three banners of Muzayna on the day of the conquest, and he was the commander of the people on the day of Nahāwand, with al-Ashʿath b. Qays on his right wing and al-Mughīra b. Shuʿba on his left wing. Al-Nuʿmān was the first slain on that day. Usayd b. Ḥuḍayr b. Simāk b. ʿAtīk b. Imriʾ al-Qays. His father was a nobleman in the Age of Ignorance, the chief of the Aws on the day of Buʿāth. Usayd after his father was a nobleman among his people, counted among those of intellect and judgment. He wrote in Arabic, excelled in swimming and archery, and in the Age of Ignorance they called whoever combined these qualities "the perfect one." He and Saʿd b. Muʿādh embraced Islam at the hands of Muṣʿab b. ʿUmayr on a single day. Usayd witnessed the last ʿAqaba with the seventy, and he was one of the twelve chiefs. He did not witness Badr because he did not think that fighting would take place. He witnessed Uḥud and stood firm that day with the Messenger of God ﷺ and was wounded with seven wounds. He witnessed the Trench and the battles after it. From Anas, who said: Usayd b. Ḥuḍayr and ʿAbbād b. Bishr were with the Messenger of God ﷺ on a dark, black night. They conversed with him until when they left, a staff shone for them, and they walked in its light. When the road parted them, each one's staff shone for him, and he walked in its light. Al-Bukhārī transmitted it. Usayd [b. Ḥuḍayr] died in Shaʿbān in this year, and ʿUmar prayed over him in al-Baqīʿ. Bilāl b. Rabāḥ, the client of Abū Bakr al-Ṣiddīq ؓ, whose kunya was Abū ʿAbd Allāh. He was one of the mawālī of al-Sarāt, and his mother's name was Ḥamāma. He was dark-skinned, very dark, thin, tall, with a bent back and thick lips, abundant hair, light beard, and had much gray hair that he did not dye. The scholars of the prophetic biography said: Bilāl witnessed Badr and all the battles with the Messenger of God ﷺ. The Messenger of God ﷺ ordered him, and he gave the call to prayer on the day of the conquest atop the Kaʿba, while al-Ḥārith b. Hishām and Ṣafwān b. Umayya were sitting. One said to the other: Look at this Abyssinian. The other said: If God hates him, He will change him. When the Messenger of God ﷺ died, Bilāl used to give the call to prayer, and when he said, "I bear witness that Muḥammad is the Messenger of God," the people sobbed. When the Messenger of God ﷺ was buried, Abū Bakr said to him: Give the call. He said to him: If you freed me only so that I might be with you, then that is your way; but if you freed me for God, then leave me to the One for whom you freed me. He said: I freed you only for God. He said: Then I will not give the call to prayer for anyone after the Messenger of God ﷺ. He said: That is up to you. He said: So he stayed until the expeditions to Syria set out, and he went with them. It is said that he stayed only during the life of Abū Bakr, and when ʿUmar took charge, he departed to Syria and died there in this year, at the age of some sixty-odd years. Khuwaylid b. Murra — Khuwaylid b. Murra, Abū Khirāsh al-Hudhalī: A glorious poet among the poets of Hudhayl. He lived through the Age of Ignorance and Islam and embraced Islam, and I have not seen anyone who mentioned him among the Companions. He lived after the Messenger of God ﷺ until he died in the caliphate of ʿUmar: a viper bit him and he died. When he ran, he outran horses. Al-Aṣmaʿī said: A man from Hudhayl told me: Abū Khirāsh al-Hudhalī entered Makkah, and al-Walīd b. al-Mughīra had two racehorses that he wanted to send in a race. He said to al-Walīd: What will you give me if I outrun them? He said: If you do that, they are yours. So they were sent, and he ran between them and outran them and took them. Zaynab bt. Jaḥsh: Zayd b. Ḥāritha married her, then divorced her, and the Messenger of God ﷺ married her in the year four. Because of her the verse of the veil was revealed. She used to boast over the women, saying: Your families married you off, but God married me from above seven heavens. When His saying, mighty and glorious, "We have given her to you in marriage" was revealed, the Messenger of God ﷺ entered upon her without permission. She used to work with her hands and give charity. From Barza bt. Rāfiʿ, who said: When the stipend came, ʿUmar ؓ sent to Zaynab bt. Jaḥsh what was due to her. When it was brought in to her, she said: May God forgive ʿUmar; others of my sisters were better able to divide this than I. They said: This is all for you. She said: Glory be to God. And she veiled herself from it with a cloth, saying: Pour it out and throw a cloth over it. She said to me: Put your hand in and take a handful, and take it to so-and-so and so-and-so among her orphans and her kin. So she divided it until a remainder was left. Barza said to her: May God forgive you; by God, we had a share in this. She said: Then yours is what is under the cloth. She said: So we lifted the cloth and found eighty-five dirhams. Then she raised her hands and said: O God, let no stipend of ʿUmar reach me after this year of mine. So she died [before the year's end]. From al-Zuhrī, from Sālim, from his father, who said: The Messenger of God ﷺ said while sitting with his wives: "The one among you with the longest arm is the quickest of you to join me." So they used to stretch out their arms to something; the Messenger of God ﷺ meant by that charity. Zaynab was a skillful woman, and she used to give charity from it, and she was the quickest of his wives to join him. From ʿAbd Allāh b. ʿĀmir b. Rabīʿa, who said: I saw ʿUmar b. al-Khaṭṭāb ؓ pray over Zaynab bt. Jaḥsh in the year twenty, on a summer day, and I saw a cloth spread over her grave while ʿUmar stood, and the prominent men among the Companions of the Messenger of God ﷺ stood. ʿUmar ordered Muḥammad b. ʿAbd Allāh b. Jaḥsh, Usāma b. Zayd, ʿAbd Allāh b. Abī Aḥmad b. Jaḥsh, and Muḥammad b. Ṭalḥa — who was her sister's son — and they descended into her grave. They said: She died at the age of fifty-three. 222 - Saʿīd b. ʿĀmir: Saʿīd b. ʿĀmir b. Ḥidhyam b. Salāmān. He embraced Islam before Khaybar and witnessed it with the Messenger of God ﷺ and what came after it. From ʿAbd al-Raḥmān b. Sābiṭ, who said: ʿUmar sent for Saʿīd b. ʿĀmir and said: "We are appointing you over these people; you will lead them to the enemy's land and fight alongside them." Saʿīd said: "O ʿUmar, do not tempt me." ʿUmar said: "By God, I will not leave you alone. You placed it upon my neck and then abandoned me. I am only sending you over a people of whom you are not the best. I am not sending you to strike their skins or violate their honor, but to fight their enemy with them and divide [the spoils] among them." Saʿīd said: "Fear God, O ʿUmar. Love for the people of Islam what you love for yourself, urge the masses toward the truth wherever you know it, and do not fear the blame of any blamer for the sake of God." ʿUmar said: "Woe to you, O Saʿīd! Who can bear this?" Saʿīd said: "He upon whose neck God has placed the like of what He placed upon your neck. You only need to command and have your command obeyed, or to refrain and have the argument be yours." Then ʿUmar said: "We shall assign you a stipend." Saʿīd said: "I have been given what suffices me without it," meaning his allowance, "and I will not take anything more from the Muslims' wealth." He said: When his allowance came out, he would look at his family's sustenance of food and clothing and what set them aright, and set it aside. Then he would look at the remainder of it and give it as charity. His family would say: "Where is the rest of the money?" He would say: "I lent it." He said: A group of his people came to him and said: "If only your family did not have a right over you, and your in-laws did not have a right over you, and your people did not have a right over you." He said: "I do not begrudge them seeing the flash of their hands. I am not seeking or soliciting the pleasure of any person by my pursuit of the ḥūr al-ʿīn, one of whom, were she to look forth, the earth would shine for her as the sun shines. I am not one to appoint a successor after the first emancipation, since I heard the Messenger of God ﷺ say: 'The poor of the Muhājirūn will come, proceeding in rows as doves are led in procession.' He said: 'Then it will be said to them: "Stop for the reckoning." They will say: "By God, we left nothing to be reckoned." God, Mighty and Majestic, will say: "My servants have spoken truly." So they will enter Paradise [before the rest of mankind] by seventy years.'" From Khālid b. Maʿdān: He said: ʿUmar b. al-Khaṭṭāb appointed Saʿīd b. ʿĀmir b. Ḥidhyam over Ḥimṣ. When ʿUmar came to Ḥimṣ, he said: "O people of Ḥimṣ, how have you found your governor?" They complained about him. Ḥimṣ was called "the little Kūfa" because of their complaints against governors. They said: They complained of four things: He does not come out to us until the day is advanced. He said: "How great that is!" He said: "And what else?" They said: "He does not answer anyone at night." He said: "That too is grave." He said: "And what else?" They said: "He has one day in the month when he does not come out to us." He said: "That too is grave." He said: "And what else?" They said: "He is seized by a swoon between days," meaning a death-like faint takes him. He said: So ʿUmar brought them together with him and said: "O God, let no judgment be accepted against him today. What do you complain of regarding him?" They said: "He does not come out to us until the day is advanced." He said: "By God, I used to hate mentioning it. I have no servant for myself or my family, so I knead my dough, then I sit until it rises, then I bake my bread, then I perform ablution, then I go out to them." He said: "What do you complain of regarding him?" They said: "He does not answer anyone at night." He said: "What do they say?" He said: "I used to hate mentioning it. I made the day for them and the night for God, Mighty and Majestic." He said: "And what do you complain of regarding him?" They said: "He has one day in the month when he does not come out to us." He said: "What do they say?" He said: "I have no servant to wash my clothes, and I have no other clothes to change into. So I sit until they dry, then I rub them, then I go out to them at the end of the day." He said: "What do you complain of regarding him?" They said: "He is seized by a swoon between days." He said: "What do they say?" He said: "I witnessed the killing of Khubayb al-Anṣārī in Makkah, when Quraysh had cut his flesh into pieces, then they carried him upon a palm trunk. They said: 'Would you like Muḥammad to be in your place?' He said: 'By God, I would not like to be safe among my family and children while Muḥammad is pricked by a thorn.' Then he called out: 'O Muḥammad!' I never remember that day, and my failing to help him in that situation while I was a polytheist not believing in God the Almighty, except that I think God will never forgive me that sin. So that swoon seizes me." ʿUmar said: "Praise be to God who did not accept my suspicion." He sent him a thousand dinars and said: "Use them to help with your affairs." His wife said: "Praise be to God who has made us independent of your service." He said to her: "Would you like something better than that? We give it to someone who will bring it to us when we are most in need of it." She said: "Yes." So he called a man of his household whom he trusted, wrapped the dinars in packets, and said: "Go with these to the widow of the family of so-and-so, to the orphan of the family of so-and-so, to the poor of the family of so-and-so, and to the afflicted of the family of so-and-so." One gold piece remained. He said: "Spend this." Then he returned to his work. She said: "Will you not buy us a servant? What happened to that money?!" He said: "It will come to you when you are most in need." . ʿIyāḍ b. Ghanm ʿIyāḍ b. Ghanm b. Zuhayr al-Fihrī He attended al-Ḥudaybiyyah with the Messenger of God ﷺ, and was present at the conquest of al-Madāʾin with Saʿd b. Abī Waqqāṣ. He achieved many conquests in the lands of Syria and the regions of the Jazīrah. When Abū ʿUbaydah was dying in Syria, he appointed ʿIyāḍ b. Ghanm over his command, and ʿUmar b. al-Khaṭṭāb ؓ confirmed him. Saʿd sent him to the Jazīrah, and he encamped with his troops at al-Ruhā. Its people made peace with him on payment of the jizyah, and Ḥarrān made peace when al-Ruhā did. Thus the conquest of the Jazīrah, al-Ruhā, Ḥarrān, and al-Raqqah was at his hands in the year eighteen. He wrote a document for them. He was generous, and it was said to ʿUmar: "He squanders money." ʿUmar said: "His liberality is with his own wealth. When it comes to God's wealth, he gives none of it. I will not remove one whom Abū ʿUbaydah appointed." From al-Zubayr b. Bakkār, who said: ʿIyāḍ b. Ghanm was noble, and he had conquests in the regions of the Jazīrah in the time of ʿUmar. He was the first to cross the mountain pass into the land of the Byzantines. From Mūsā b. ʿUqbah, who said: When ʿIyāḍ b. Ghanm became governor, some of his household came to him seeking his kinship gifts. He met them with cheerfulness, lodged them, and honored them. They stayed for some days, then they spoke to him about the gifts, and told him of the hardship they had met in travel hoping for his gift. He gave each man among them ten dinars, and they were five. They returned them and were displeased, and spoke ill of him. He said: "O sons of my uncle, by God, I do not deny your kinship or your right or the distance of your journey. But, by God, I only obtained what I gave you by selling my servant and selling what I cannot do without. So excuse me." They said: "By God, may God not excuse you! You are governor of half of Syria, and you give a man among us what barely gets him back to his family." He said: "Would you have me steal God's wealth? By God, if I were sawn with a saw, that would be dearer to me than to betray a single fals or to transgress." They said: "We excuse you concerning your own wealth. Appoint us to some of your offices, so that we may render what people render to you, and obtain some of the benefit they obtain. You know our condition, and that we would not exceed what you assign us." He said: "By God, I know you for virtue and goodness, but if ʿUmar learns that I appointed a group of my own people, he will blame me." They said: "Abū ʿUbaydah appointed you, and you are as close to him in kinship as you are; ʿUmar ratified that. If you appointed us, he would ratify it too." He said: "I am not to ʿUmar as Abū ʿUbaydah was." So they went away blaming him. He died having no wealth and owing no debt to anyone, in the year [twenty], at the age of sixty. Mālik b. al-Tayyihān Mālik b. al-Tayyihān, Abū al-Haytham He used to hate idols in the Jāhiliyyah and profess monotheism, he and Asʿad b. Zurārah. He was one of the first of the Anṣār who met the Messenger of God ﷺ in Makkah to accept Islam. Then he attended al-ʿAqabah with the seventy, and he was one of the twelve nuqabāʾ. He fought at Badr and all the battles with the Messenger of God ﷺ, and the Messenger of God ﷺ sent him to Khaybar as an assessor of dates. Heraclius, king of the Byzantines He died in al-Madīnah in this year. 225 - Heraclius, king of the Byzantines His reports and the correspondence of the Messenger ﷺ with him have preceded, and other matters. He died in this year, and his son Constantine succeeded him. Umm Waraqah bt. al-Ḥārith 226 - Umm Waraqah bt. al-Ḥārith She accepted Islam and gave allegiance to the Messenger of God ﷺ. She had collected the Qurʾān, and the Prophet ﷺ commanded her to lead the people of her house in prayer, and she used to lead them. From al-Walīd b. Jamīʿ, who said: My grandmother narrated to me from her mother, Umm Waraqah bt. ʿAbd Allāh b. al-Ḥārith al-Anṣāriyyah—the Messenger of God ﷺ used to visit her and called her "the martyr." She had collected the Qurʾān, and when the Messenger of God ﷺ went on the expedition of Badr, she said to him: "Give me permission to go out with you and tend your wounded and nurse your sick; perhaps God will grant me martyrdom." He said: "God, Mighty and Majestic, has prepared martyrdom for you." Then a slave girl and a slave boy of hers, whom she had set free after her death, attacked her and killed her during the governorship of ʿUmar ؓ. ʿUmar said: "The Messenger of God ﷺ spoke the truth. He used to say: 'Come with us to visit the martyr.'" Jiʿāl b. Surāqah al-Ḍamrī He is also called Juʿayl. The Prophet ﷺ changed his name and called him ʿUmar. He was ugly and ill-favored in appearance, but he was a righteous man. He accepted Islam early and fought at Uḥud and the battles after it. The Messenger of God ﷺ sent him as a bearer of good tidings to al-Madīnah about their safety in the expedition of Dhāt al-Riqāʿ. When the Messenger of God ﷺ divided the spoils of Ḥunayn, Saʿd b. Abī Waqqāṣ said: "O Messenger of God, you gave to al-Aqraʿ and ʿUyaynah, and you left Juʿayl?!" He said: "By Him in whose hand is my soul, Juʿayl is better than an earthful of the like of ʿUyaynah and al-Aqraʿ. But I sought to win them over so that they might submit, and I entrusted Juʿayl b. Surāqah to his Islam." Ḥumamah From Muḥammad b. Saʿd, who said: Ḥumayd b. ʿAbd al-Raḥmān said: There was a man called Ḥumamah among the companions of the Messenger of God ﷺ. He went out to Iṣbahān as a warrior, and it was conquered during the caliphate of ʿUmar. He said: "O God, Ḥumamah claims that he loves to meet You. If he is truthful, then confirm him in his truthfulness; and if he is lying, then impose it upon him even if he dislikes it. O God, do not turn Ḥumamah back from this journey of his." He died at Iṣbahān. Abū Mūsā stood up and said: "Indeed, by God, we have not heard from your Prophet, and our knowledge has not reached, except that Ḥumamah is a martyr. May God have mercy on him." Khālid b. al-Walīd b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm, Abū Sulaymān, ؓ His mother was ʿAṣmāʾ, who is Lubābah al-Ṣughrā bt. al-Ḥārith b. Ḥarb, sister of Umm al-Faḍl bt. al-Ḥārith b. ʿAbd al-Muṭṭalib, mother of the sons of al-ʿAbbās b. ʿAbd al-Muṭṭalib ؓ. The scholars of sīrah said: Khālid b. al-Walīd entered on the day of the conquest from al-Layṭ, and he found a group of Quraysh preventing his entry, so he fought them. The Messenger of God ﷺ said: "Did I not forbid fighting?" It was said: "Khālid was fought, so he fought." The Messenger of God ﷺ said: "God's decree is better." Khālid went out with the Messenger of God ﷺ to Ḥunayn and to Tabūk. Then he sent him to Ukaydir of Dūmah, and he went out with him on the Farewell Pilgrimage. When the Messenger of God ﷺ shaved his head, he gave him his forelock, and it was in the front of his cap. He never met anyone but he routed him. The Messenger of God ﷺ named him "the Sword of God." He was brave, and he used to say: "I do not know from which of my two days I flee: from a day on which God wills to grant me martyrdom, or from a day on which He wills to grant me honor." From Sālim, who said: ʿUmar performed the pilgrimage, and Khālid fell ill after him while he was leaving al-Madīnah to visit his mother. He said to her: "Take me down to my place of emigration." She brought him to al-Madīnah and nursed him. When his condition worsened and ʿUmar's return approached, a man met ʿUmar at a distance of three days' journey, coming back from his pilgrimage. ʿUmar said to him: "What news?" He said: "Khālid b. al-Walīd is gravely ill." So ʿUmar traveled three days' journey in one night, and reached him when he had just died. He felt compassion for him and said, "We belong to God," and sat at his door until he was prepared for burial. The women mourned him, and it was said to ʿUmar: "Do you not hear?! Will you not forbid them?" He said: "What harm is it for Quraysh to weep for Abū Sulaymān, as long as there is no naqʿ or laqlaqah—naqʿ is slapping the cheeks; laqlaqah is raising the voice." When his bier was brought out, ʿUmar saw a woman with her waist wrapped, weeping for him and saying: You are better than a thousand thousand of mankind when the faces of men are cast down. Are you brave? You are braver than a lion of a grim thicket, father of cubs. Are you generous? You are more generous than a flood of Diyās flowing between the mountains. ʿUmar said: "Who is this?" It was said: "His mother." He said: "His mother, by God"—three times—"Have women ever stood for the like of Khālid?" ʿUmar used to recite the following verses during his folding up of those three days' journey in one night, and after he arrived: You weep for what you gave to drinking companions, but you do not weep for horsemen like mountains. Those, if you weep, are a greater loss than the gold and the noble steeds. After them a people wished to reach their extent, but they did not come near the means of perfection. This report indicates that he died in al-Madīnah. Al-Wāqidī said: He died in Ḥimṣ and was buried in a village one mile from Ḥimṣ. They said: He bequeathed to ʿUmar, and the will was brought to him and he accepted it. From ʿAbd al-Raḥmān b. Abī al-Zinād: When death came to Khālid b. al-Walīd, he wept and said: "I have faced such-and-such a number of battles, and there is no span of my body without a blow of a sword, a shot of an arrow, or a thrust of a spear. Yet here I am dying on my bed a natural death, as a donkey dies. May the eyes of cowards never sleep." ʿUwaym b. al-Ḥārith b. Zayd b. Ḥārithah b. al-Jadd b. ʿAjlān He fought at Uḥud with the Messenger of God ﷺ. When he returned from Tabūk, he accused his wife of adultery with Sharīk b. Saḥmāʾ. The Messenger of God ﷺ conducted the liʿān between them in his mosque after the afternoon prayer, while they stood near the pulpit. That was in Shaʿbān of the year nine. When she gave birth, the child resembled Sharīk b. Saḥmāʾ more than anyone else. ʿUwaym's people had blamed him for what he said, but when they saw the resemblance to Sharīk, they excused him. The child lived two years then died, and its mother lived a short while after it. Sharīk was thereafter in a bad state among the people. Sharīk also fought at Uḥud. Abān b. Saʿīd b. al-ʿĀṣ b. Umayyah al-Umawī, Abū al-Walīd al-Makkī, a noble companion. He was the one who granted protection to ʿUthmān b. ʿAffān on the day of al-Ḥudaybiyyah until he entered Makkah to deliver the message of the Messenger of God ﷺ. He accepted Islam after the return of his two brothers from Abyssinia, Khālid and ʿAmr; they called him to Islam and he answered them. They traveled and found that the Messenger of God ﷺ had conquered Khaybar. The Messenger of God ﷺ appointed him in the year nine over al-Baḥrayn, and he was killed at Ajnādayn. Anasah, the freedman of the Messenger of Allah ﷺ: The well-known opinion is that he was killed at Badr, as mentioned by al-Bukhārī and others. Al-Wāqidī claimed, in what he transmitted from the people of knowledge, that he witnessed Uḥud and that he remained for a time after that. He said: Ibn Abī al-Zinād narrated to me, from Muḥammad b. Yūsuf, that Anasah died during the caliphate of Abū Bakr al-Ṣiddīq, and his kunyah was Abū Masrūḥ. Al-Zuhrī said: He used to ask permission for people to enter upon the Prophet ﷺ. Tamīm b. al-Ḥārith b. Qays al-Sahmī and his brother Saʿīd were two noble Companions who emigrated to Abyssinia and were both killed at Ajnādayn. Al-Ḥārith b. Aws b. ʿAtīk, one of the emigrants to Abyssinia, was killed at Ajnādayn. Khālid b. Saʿīd b. al-ʿĀṣ al-Umawī was among the earliest forerunners, one of those who emigrated to Abyssinia and stayed there for more than ten years. It is said that he was in charge of Ṣanʿāʾ on behalf of the Messenger of Allah ﷺ, and al-Ṣiddīq appointed him over some of the conquests as previously mentioned. He was killed on the day of Marj al-Ṣuffar in one account; and it is also said that he fled, and al-Ṣiddīq did not permit him to enter Madinah as a rebuke to him, so he stayed for a month in some of its outskirts until he was granted permission. It is said that the one who killed him later embraced Islam and said: 'When I killed him, I saw a brilliant light ascending to the sky.' ؓ Ḍirār b. al-Azwar al-Asadī was one of the renowned horsemen and famous champions. He had witnessed positions and praiseworthy conduct. ʿUrwah and Mūsā b. ʿUqbah mentioned that he was killed at Ajnādayn. He has a ḥadīth about the desirability of leaving some milk in the udder when milking. Ṭulayb b. ʿUmayr b. Wahb b. Kathīr b. ʿAbd b. Quṣayy al-Qurashī al-ʿAbdī, his mother was Arwā bt. ʿAbd al-Muṭṭalib, the paternal aunt of the Prophet ﷺ. He embraced Islam early and emigrated to Abyssinia in the second emigration, and he witnessed Badr. This was said by Ibn Isḥāq, al-Wāqidī, and al-Zubayr b. Bakkār. It is said that he was the first to strike a polytheist. That was because Abū Jahl insulted the Prophet ﷺ, so Ṭulayb struck him with the jawbone of a camel and wounded him. Ṭulayb was martyred at Ajnādayn after he had grown old. ؓ ʿAbd Allāh b. al-Zubayr b. ʿAbd al-Muṭṭalib b. Hāshim al-Qurashī al-Hāshimī, the cousin of the Prophet ﷺ, was one of the mentioned champions and famous brave men. He was killed on the day of Ajnādayn after he had killed ten of the Byzantines in single combat, all of them leaders and heroes. He was then a little over thirty years old. ʿAbd Allāh b. ʿAmr al-Dawsī was killed at Ajnādayn. This man is not well known. ʿUthmān b. Ṭalḥah al-ʿAbdarī al-Ḥajabī: It is said that he was killed at Ajnādayn. The correct view is that he remained until after the year forty. ʿAttāb b. Asīd b. Abī al-ʿĪṣ b. Umayyah al-Umawī, Abū ʿAbd al-Raḥmān, governor of Makkah as deputy of the Messenger of Allah ﷺ. He appointed him over it in the year of the conquest when he was twenty years old, and he led the people in Ḥajj that year. Abū Bakr afterward appointed him as his deputy over it, upon him be peace and blessings. His death occurred in Makkah; it is said on the day Abū Bakr died. ؓ He has one ḥadīth, narrated by the authors of the four Sunan. ʿIkrimah b. Abī Jahl ʿAmr b. Hishām b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm, Abū ʿUthmān al-Qurashī al-Makhzūmī, was one of the chiefs of the Jāhiliyyah like his father, then he embraced Islam in the year of the conquest after he had fled, then he returned to the truth. Al-Ṣiddīq appointed him over ʿUmān when they apostatized, and he overcame them, as previously mentioned. Then he went to Syria and was commander over some of the squadrons. It is said that no sin is known of him after he embraced Islam. He used to kiss the muṣḥaf and weep, saying: 'The word of my Lord, the word of my Lord.' Imām Aḥmad used this as evidence for the permissibility and legality of kissing the muṣḥaf. Al-Shāfiʿī said: 'ʿIkrimah was praiseworthy in his tribulations in Islam.' ʿUrwah said: He was killed at Ajnādayn. Others said: At al-Yarmūk, after he was found with over seventy wounds between blows and thrusts. ؓ Nuʿaym b. ʿAbd Allāh al-Naḥḥām, one of the Banū ʿAdī, embraced Islam early before ʿUmar, but was not able to emigrate until after al-Ḥudaybiyyah; that was because he was kind to his relatives, so Quraysh said to him: 'Stay with us upon whatever religion you wish, for by Allah no one will harm you except that we will give our lives for you.' He was martyred on the day of Ajnādayn, and it is also said: On the day of al-Yarmūk. ؓ Habbār b. al-Aswad b. Asad, Abū al-Aswad al-Qurashī al-Asadī, this man had struck the camel of Zaynab, the daughter of the Prophet ﷺ, on the day she left Makkah until she miscarried. Then he embraced Islam afterward and his Islam became good. He was killed at Ajnādayn. ؓ Habbār b. Sufyān b. ʿAbd al-Asad al-Makhzūmī, the nephew of Abū Salamah, embraced Islam early and emigrated to Abyssinia. He was martyred on the day of Ajnādayn according to the sound view, and it is also said: He was killed on the day of Muʾtah. And Allah knows best. Hishām b. al-ʿĀṣ b. Wāʾil al-Sahmī, the brother of ʿAmr b. al-ʿĀṣ. Al-Tirmidhī narrated that the Messenger of Allah ﷺ said: 'The two sons of al-ʿĀṣ are believers.' Hishām embraced Islam before ʿAmr and emigrated to Abyssinia. When he returned from there, he was detained in Makkah, then he emigrated after the Battle of the Trench. Al-Ṣiddīq sent him to the king of Byzantium, and he was one of the horsemen. He was killed at Ajnādayn, and it is also said: At al-Yarmūk. The former is more correct. And Allah knows best. ʿUtbah b. Ghazwān b. Jābir b. Wuhayb al-Māzinī, an ally of the Banū ʿAbd Shams, was a Companion who witnessed Badr. He embraced Islam early after a year and emigrated to the land of Abyssinia. He was the first to lay out Baṣrah by order of ʿUmar, and his governorship over it was as previously mentioned. He had virtues and merits. He died in the year fourteen, and it is said: in the year fifteen, and it is said: in the year seventeen, and it is said: in the year twenty. Allah knows best. He was over fifty, and it is said he reached sixty years. ؓ ʿAmr b. Umm Maktūm the blind, it is also said his name was ʿAbd Allāh, was a Companion and an emigrant. He emigrated after Muṣʿab b. ʿUmayr, before the Prophet ﷺ, and he used to teach the people the Qurʾān. The Messenger of Allah ﷺ appointed him as his deputy over Madinah more than once; it is said thirteen times. He witnessed al-Qādisiyyah with Saʿd during the time of ʿUmar. It is said that he was martyred there, and it is said that he returned to Madinah and died there. Allah knows best. Al-Muthannā b. Ḥārithah b. Salamah b. Ḍamḍam b. Saʿd b. Murrah b. Dhuhl b. Shaybān al-Shaybānī, the deputy of Khālid over Iraq, and he was the one to whom command passed after Abū ʿUbayd on the day of the Bridge. He managed the Muslims until he delivered them from the Persians that day, and he was one of the heroic horsemen. He was the one who rode to al-Ṣiddīq and urged him to raid Iraq. When he died, Saʿd b. Abī Waqqāṣ married his wife Salmā bt. Ḥafṣ. ؓ ؓ. Ibn al-Athīr mentioned him in his book 'Al-Ghābah fī Asmāʾ al-Ṣaḥābah.' Abū Zayd al-Anṣārī al-Najjārī was one of the four reciters from the Anṣār who had memorized the Qurʾān during the time of the Messenger of Allah ﷺ, as established in the ḥadīth of Anas b. Mālik. They are: Muʿādh b. Jabal, Ubayy b. Kaʿb, Zayd b. Thābit, and Abū Zayd. Anas said: 'One of my uncles.' Al-Kalbī said: The name of this Abū Zayd is Qays b. al-Sakan b. Qays b. Zaʿūrāʾ b. Ḥarām b. Jundub b. Ghanm b. ʿAdī b. al-Najjār. He witnessed Badr. Mūsā b. ʿUqbah said: He was martyred on the day of the Bridge of Abū ʿUbayd, which he dates to the year fourteen. Some people say: Abū Zayd who compiled the Qurʾān was Saʿd b. ʿUbayd. They rejected this with the narration of Qatādah from Anas b. Mālik, who said: The Aws and Khazraj boasted. The Aws said: 'From us is the one washed by the angels, Ḥanẓalah b. Abī ʿĀmir; from us is the one protected by the bees, ʿĀṣim b. Thābit b. Abī al-Aqlaḥ; from us is the one for whom the Throne of the Merciful shook, Saʿd b. Muʿādh; and from us is the one whose testimony was made equal to the testimony of two men, Khuzaymah b. Thābit.' The Khazraj said: 'From us are four who compiled the Qurʾān during the time of the Messenger of Allah ﷺ: Ubayy, Zayd b. Thābit, Muʿādh, and Abū Zayd.' ؓ ؓ. Abū ʿUbayd b. Masʿūd b. ʿAmr al-Thaqafī, the father of al-Mukhtār b. Abī ʿUbayd, governor of Iraq, and the father of Ṣafiyyah, the wife of ʿAbd Allāh b. ʿUmar. Abū ʿUbayd embraced Islam during the lifetime of the Prophet ﷺ, and Shaykh Abū ʿUmar b. ʿAbd al-Barr mentioned him among the Companions. Our shaykh, the ḥāfiẓ Abū ʿAbd Allāh al-Dhahabī, said: It is not unlikely that he has a narration. And Allah knows best. Hind bt. ʿUtbah b. Rabīʿah b. ʿAbd Shams b. Umayyah al-Umawiyyah, the mother of Muʿāwiyah b. Abī Sufyān, was one of the leading women of Quraysh, possessing judgment, shrewdness, and leadership among her people. She witnessed the day of Uḥud with her husband and incited the killing of Muslims that day. When Ḥamzah was killed, she mutilated him and took a piece of his liver and chewed it but could not swallow it, because he had killed her father and brother on the day of Badr. Then after all that she embraced Islam, and her Islam became good, in the year of the conquest, one night after her husband. When she wanted to go to the Messenger of Allah ﷺ to pledge allegiance, she asked Abū Sufyān for permission. He said to her: 'Yesterday you were denying this matter.' She said: 'By Allah, I have not seen Allah truly worshipped in this mosque before this night. By Allah, they spent their entire night praying in it.' He said to her: 'You have done what you have done, so do not go alone.' She went to ʿUthmān b. ʿAffān—and it is said: to her brother Abū Ḥudhayfah b. ʿUtbah—and he went with her. She entered veiled. When the Messenger of Allah ﷺ took her pledge along with other women, he said: 'On the condition that you do not associate anything with Allah, do not steal, do not commit adultery.' She said: 'Does a free woman commit adultery?' He said: 'And do not kill your children.' She said: 'We raised them when they were young, and you killed them when they were grown.' The Messenger of Allah ﷺ smiled. He said: 'And do not bring slander that you fabricate between your hands and feet, and do not disobey me.' She hastened and said: 'In what is right.' He said: 'In what is right.' This is from her eloquence and resoluteness. She said to the Messenger of Allah ﷺ: 'By Allah, O Muḥammad, there was no people of a tent on the face of the earth more beloved to me to be humiliated than the people of your tent. By Allah, today there is no people of a tent on the face of the earth more beloved to me to be honored than the people of your tent.' He said: 'And likewise, by the One in whose hand is my soul.' She complained about Abū Sufyān's stinginess, and he ordered her to take what sufficed her and her children in a reasonable manner. Her story with al-Fākih b. al-Mughīrah is well known. She witnessed al-Yarmūk with her husband and died on the day Abū Quḥāfah died, in the year fourteen. Ubayy b. Kaʿb, the master of the reciters, is Ubayy b. Kaʿb b. Qays b. ʿUbayd b. Zayd b. Muʿāwiyah b. ʿAmr b. Mālik b. al-Najjār, Abū al-Mundhir and Abū al-Ṭufayl, al-Anṣārī al-Najjārī, the master of the reciters. He witnessed al-ʿAqabah and Badr and what followed them, and he was a noble chief of great stature. He is one of the four Khazrajī reciters who compiled the Qurʾān during the lifetime of the Messenger of Allah ﷺ. He once said to ʿUmar: 'I received the Qurʾān from one who received it from Jibrīl while it was fresh.' In the Musnad, al-Nasāʾī, and Ibn Mājah, through the path of Abū Qilābah, from Anas, as a marfūʿ ḥadīth: 'The most reciting of my Ummah is Ubayy b. Kaʿb.' In the Ṣaḥīḥ, the Messenger of Allah ﷺ said to him: 'Allah has commanded me to recite the Qurʾān to you.' He said: 'And did He name me to you?' He said: 'Yes,' so his eyes shed tears. We have discussed this in the commentary on Sūrat al-Bayyinah. Al-Haytham b. ʿAdī said: Ubayy died in the year nineteen. Yaḥyā b. Maʿīn said: In the year nineteen or twenty. Al-Wāqidī, from more than one, said: He died in the year twenty-two, and this was also said by Abū ʿUbayd, Ibn Numayr, and a group. Al-Fallās and Khalīfah said: He died during the caliphate of ʿUthmān b. ʿAffān. ؓ Khabbāb, the freedman of ʿUtbah b. Ghazwān, was one of the emigrants. He witnessed Badr and what followed, and he was a Companion of the forerunners. ʿUmar prayed over him. Ṣafiyyah bt. ʿAbd al-Muṭṭalib, the paternal aunt of the Messenger ﷺ, was the mother of al-Zubayr b. al-ʿAwwām. She was the full sister of Ḥamzah, al-Muqawwam, and Ḥajl; their mother was Hālah bt. Wuhayb b. ʿAbd Manāf b. Zuhrah. There is no disagreement about her Islam. She was present on the day of Uḥud and grieved greatly for her brother Ḥamzah. On the day of the Trench, she killed a man from the Jews who came and began circling the fortress she was in, which was the fortress of Ḥassān. She said to Ḥassān: 'Come down and kill him.' He refused, so she went down to him and killed him, then said: 'Come down and strip him, for were it not that he is a man, I would have stripped him myself.' He said: 'I have no need of him.' She was the first woman to kill a man from the polytheists. There is disagreement about the Islam of the Prophet's ﷺ other paternal aunts. It is said: Arwā and ʿĀtikah embraced Islam. Ibn al-Athīr and our shaykh, the ḥāfiẓ Abū ʿAbd Allāh al-Dhahabī, said: The correct view is that none of them embraced Islam except her. She first married al-Ḥārith b. Ḥarb b. Umayyah, then al-ʿAwwām b. Khuwaylid married her after him, and she bore him al-Zubayr and ʿAbd al-Kaʿbah. It is said: Al-ʿAwwām married her as a virgin. The correct view is the former. She died in Madinah in the year twenty at the age of seventy-three and was buried in al-Baqīʿ. ؓ

179. Tarikh (al-Tabari) 1854No grade recorded

     خِلَافَةُ عُمَرَ بْنِ الْخَطَّابِ ؓ. تُوُفِّيَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ فِي السَّنَةِ الثَّالِثَةَ عَشْرَ مِنَ الْهِجْرَةِ وَأَوْصَى بِالْخِلَافَةِ لِعُمَرَ ؓ، وَقَدْ رَضِيَ الصَّحَابَةُ بَيْعَتَهُ، فَلَمَّا وَلِيَ الْخِلَافَةَ ؓ كَانَ أَوَّلَ مَا قَامَ بِهِ أَنَّهُ عَزَلَ خَالِدًا عَنْ قِيَادَةِ الْجَيْشِ وَوَلَّى أَبَا عُبَيْدَةَ ؓ وَذَلِكَ عَنْ غَيْرِ خِيَانَةٍ وَلَا عَجْزٍ وَإِنَّمَا خَشِيَ أَنْ يُفْتَنَ النَّاسُ بِهِ، وَإِنْ كَانَ قَدْ نَقَمَ عَلَيْهِ أَشْيَاءَ أَثْنَاءَ جِهَادِهِ هِيَ أَخْطَاءٌ لَهَا ظُرُوفُهَا التَّارِيخِيَّةُ. وَفِي هَذَا الْعَامِ بَعَثَ أَبُو عُبَيْدَةَ خَالِدًا فَافْتَتَحَ الْبِقَاعَ بِالسَّيْفِ. كَمَا كَانَتْ مَعْرَكَةُ فِحْلٍ وَفَتْحُ بَيْسَانَ وَطَبَرِيَّةَ، وَفِيهِ جَاءَ الْمُثَنَّى بْنُ حَارِثَةَ إِلَى الصِّدِّيقِ يَسْتَمِدُّهُ خَشْيَةً عَلَى الْعِرَاقِ بَعْدَ أَنْ خَرَجَ خَالِدٌ بِعَدَدٍ مِنَ الْجَيْشِ إِلَى أَبِي عُبَيْدَةَ فِي الشَّامِ فَوَجَدَ أَبَا بَكْرٍ فِي مَرَضِ الْمَوْتِ وَقَدْ أَوْصَى عُمَرَ بِأَنْ يَنْدُبَ النَّاسَ إِلَى الْخُرُوجِ مَعَ الْمُثَنَّى إِلَى الْعِرَاقِ فَقَامَ عُمَرُ فَنَدَبَ النَّاسَ أَيَّامًا فَلَمْ يَنْهَضْ أَحَدٌ حَتَّى قَامَ أَبُو عُبَيْدَةَ بْنُ مَسْعُودٍ الثَّقَفِيُّ ثُمَّ تَتَابَعَ النَّاسُ مِنْ بَعْدِهِ فَأَمَّرَهُ عُمَرُ عَلَى الْجَيْشِ. وَفِيهِ كَانَ اضْطِرَابُ مِلْكِ الْفُرْسِ وَكَانَ مِنْ آخِرِ أَمْرِهِمْ أَنِ اجْتَمَعُوا عَلَى يَزْدَجِرْدَ وَنَقَضَ أَهْلُ السَّوَادِ عَهْدَهُمْ وَخَفَرُوا ذِمَمَهُمْ. وَفِي هَذِهِ السَّنَةِ كَانَتْ مَعْرَكَةُ النَّمَارِقِ وَالسَّقَاطِيَّةِ بِكَسْكَرَ، وَوَقْعَةُ الْجِسْرِ وَالَّتِي انْحَازَ فِيهَا الْمُسْلِمُونَ بَعْدَمَا قُتِلَ مِنْهُمْ عَدَدٌ أَكْثَرُهُمْ غَرَقًا وَقُتِلَ فِيهَا أَبُو عُبَيْدَةَ بْنُ مَسْعُودٍ الثَّقَفِيُّ الْأَمِيرُ، وَقَدِ اقْتَصَّ الْمُسْلِمُونَ فِي مَعْرَكَةِ الْبُوَيْبِ، وَفِيهَا كَانَتْ أُلْيَسُ الصُّغْرَى، وَفِيهَا أَرْسَلَ عُمَرُ سَعْدَ بْنَ أَبِي وَقَاصٍّ ؓ أَمِيرًا عَلَى الْعِرَاقِ، وَفِيهَا كَانَتْ وَقْعَةُ سُوقِ الْخَنَافِسِ وَسُوقِ بَغْدَادَ. ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعَةَ عَشَرَ مِنَ الْهِجْرَةِ وَفِيهَا كَانَ فَتْحُ دِمَشْقَ عَلَى الرَّاجِحِ وَذَلِكَ بَعْدَ حِصَارِهَا وَقَدِ اخْتُلِفَ فِي فَتْحِهَا هَلْ كَانَ صُلْحًا أَمْ عَنْوَةً وَرَجَّحَ الْكَثِيرُونَ أَنَّ نِصْفَهَا صُلْحًا وَنِصْفَهَا عَنْوَةً. وَفِي هَذَا الْعَامِ كَانَتْ مَعْرَكَةُ الْقَادِسِيَّةِ وَأَيَّامُهَا يَوْمَ أَرْمَاثَ، وَيَوْمَ أَغَوَاثٍ، وَيَوْمَ عِمَاسَ وَلَيْلَةَ الْهَرِيرِ وَيَوْمَ الْقَادِسِيَّةِ وَالَّذِي كَانَ فِيهِ الْفَتْحُ مِنَ اللَّهِ سُبْحَانَهُ عَلَى عِبَادِهِ الْمُوَحِّدِينَ. وَفِيهَا كَانَتْ وِلَايَةُ عُتْبَةَ بْنِ غَزْوَانَ عَلَى الْبَصْرَةِ، وَجَمَعَ عُمْرُ الْمُسْلِمِينَ عَلَى صَلَاةِ التَّرَاوِيحِ فِي رَمَضَانَ. ثُمَّ دَخَلَتْ سَنَةُ خَمْسَ عَشْرَةَ مِنَ الْهِجْرَةِ، وَفِيهَا كَانَتْ مَعْرَكَةُ مَرْجِ رَاهِطٍ، وَفَتْحُ حِمْصٍ وَحَمَاةَ وَبَعْلَبَكَّ وَاللَّاذِقِيَّةِ وَالْعَدِيدِ مِنَ الْبُلْدَانِ وَالْقُرَى، وَفَتْحُ قِنَّسْرِينَ وَدُخُولُ هِرَقْلَ الْقُسْطَنْطِينِيَّةَ، وَفَتْحُ حَلَبٍ وَأَنْطَاكِيَةَ وَغَيْرِهَا، وَفَتْحُ قَيْسَارِيَّةَ وَحَصْرُ غَزَّةَ، وَمَسِيرُ عَمْرِو بْنِ الْعَاصِ إِلَى إِيلِيَاءَ، وَمَعْرَكَةُ أَجْنَادِينَ، وَفَتْحُ بَيْتِ الْمَقْدِسِ عَلَى يَدِ عُمَرَ ؓ، وَفَرْضُ عُمَرَ بْنِ الْخَطَّابِ الْعَطَاءَ وَالْفُرُوضَ لِلْمُسْلِمِينَ. ثُمَّ دَخَلَتْ سَنَةُ سِتَّةَ عَشَرَ، وَفِيهَا كَانَ فَتْحُ مَدِينَتَيْ بَهُرَسِيرَ وَالْمَدَائِنِ، وَمَعْرَكَةُ جَلُولَاءَ، وَقَدْ فَتَحَ اللَّهُ فِيهَا عَلَى الْمُسْلِمِينَ، وَفَتْحُ حُلْوَانَ عَلَى يَدِ الْقَعْقَاعِ، وَفَتْحُ تَكْرِيتَ وَالْمَوْصِلِ، وَفَتْحُ مَاسَبَذَانَ، وَفَتْحُ قَرْقِيسِيَاءَ وَهِيتَ، وَفِيهَا كَانَ اعْتِمَادُ عُمَرَ بْنِ الْخَطَّابِ ؓ التَّقْوِيمَ الْهِجْرِيَّ، وَكَانَتْ بِدَايَتُهُ مِنْ شَهْرِ اللَّهِ الْمُحَرَّمِ. ثُمَّ دَخَلَتْ سَنَةُ سَبْعَ عَشْرَةَ مِنَ الْهِجْرَةِ وَفِيهَا كَانَ بِنَاءُ الْكُوفَةِ وَالْبَصْرَةِ وَذَلِكَ بَعْدَمَا رَأَى عُمَرُ مِنْ تَغَيُّرِ أَلْوَانِ مَنْ أَتَاهُ مِنَ الْجَيْشِ، فَأَمَرَ سَعْدًا أَنْ يُرْسِلَ سَلْمَانَ وَحُذَيْفَةَ رَائِدَيْنِ فَلْيَرْتَادَا مَنْزِلًا بَرِّيًّا بَحْرِيًّا لَيْسَ بَيْنِي وَبَيْنَكُمْ فِيهِ بَحْرٌ وَلَا جِسْرٌ. وَقَدْ نَزَلَ الْمُسْلِمُونَ بِهِمَا وَسَكَنَ سَعْدًا الْكُوفَةَ. وَفِيهَا كَانَ إِعَانَةُ عُمَرَ أَبَا عُبَيْدَةَ ؓ وَأَهْلَ حِمْصٍ بَعْدَ حِصَارِ الرُّومِ لَهُمْ، وَقُدُومُ عُمَرَ بْنِ الْخَطَّابِ ؓ إِلَى الشَّامِ، وَفَتْحُ الْجَزِيرَةِ وَأَرْمِينِيَّةَ، وَفِيهَا كَانَتْ تَوْسِعَةُ الْمَسْجِدِ الْحَرَامِ وَتَجْدِيدُ أَنْصَابِ الْحَرَمِ، وَفَتْحُ الْأَهْوَازِ وَمَنَاذِرَ وَنَهَرَ تِيرَى، وَصُلْحُ الْهُرْمُزَانِ وَأَهْلِ تُسْتَرَ مَعَ الْمُسْلِمِينَ، وَغَزْوُ بِلَادِ فَارِسَ مِنْ نَاحِيَةِ الْبَحْرَيْنِ، وَعَزْلُ سَعْدِ بْنِ أَبِي وَقَّاصٍ ؓ عَنْ وِلَايَةِ الْكُوفَةِ، عَنْ غَيْرِ عَجْزٍ أَوْ خِيَانَةٍ وَذَلِكَ لَمَّا شَكَوْهُ أَهْلُهَا، وَعَزْلُ الْمُغِيرَةِ بْنِ شُعْبَةَ عَنْ وِلَايَةِ الْبَصْرَةِ بَعْدَمَا اتُّهِمَ خَطَأً عَلَى أُمِّ جَمِيلٍ، وَتَوْلِيَةُ أَبِي مُوسَى الْأَشْعَرِيِّ، وَفَتْحُ رَامَهُرْمُزَ وَتُسْتَرَ وَأَسْرُ الْهُرْمُزَانِ، وَفَتْحُ السُّوسِ وَالْقُدُومُ بِالْهُرْمُزَانِ عَلَى عُمَرَ بْنِ الْخَطَّابِ ؓ بِالْمَدِينَةِ، وَفَتْحُ وَمُصَالَحَةُ أَهْلِ جُنْدِيْسَابُورَ، وَإِذْنُ عُمَرَ بْنِ الْخَطَّابِ ؓ لِلْمُسْلِمِينَ فِي الِانْسِيَاحِ فِي بِلَادِ فَارِسَ، وَوُقُوعُ طَاعُونِ عَمْوَاسَ، وَعَزْلُ خَالِدٍ ؓ عَنَ الْجَيْشِ وَقُدُومُهُ الْمَدِينَةَ، وَفِيهَا كَانَ زَوَاجُ عُمَرَ بْنِ الْخَطَّابِ بِأُمِّ كُلْثُومٍ بِنْتِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ. ثُمَّ دَخَلَتْ سَنَةُ ثَمَانِيَ عَشْرَةَ مِنَ الْهِجْرَةِ وَفِيهَا كَانَ عَامُ الرَّمَادَةِ، حَيْثُ وَقَعَ الْقَحْطُ فِي الشَّامِ وَالْحِجَازِ حَتَّى أَرْسَلَ عُمَرُ إِلَى أُمَرَاءِ الْأَمْصَارِ يَسْتَمِدُّهُمْ مِنَ الْبَصْرَةِ وَمِصْرَ وَاسْتَسْقَى عُمَرُ النَّاسَ وَتَوَسَّلَ بِدُعَاءِ الْعَبَّاسِ عَمِّ النَّبِيِّ ﷺ، وَفِيهَا تُوُفِّيَ عَدَدٌ كَبِيرٌ مِنَ الصَّحَابَةِ وَالنَّاسِ فِي طَاعُونِ عَمْوَاسَ بَلَغُوا قُرَابَةَ خَمْسَةٍ وَعِشْرِينَ أَلْفًا، وَفِيهَا كَانَ تَحْوِيلُ عُمَرَ الْمَقَامِ إِلَى مَوْضِعِهِ الْيَوْمَ وَكَانَ مُلْصَقًا بِالْبَيْتِ قَبْلَ ذَلِكَ. ثُمَّ دَخَلَتْ سَنَةُ تِسْعَ عَشْرَةَ مِنَ الْهِجْرَةِ وَفِيهَا كَانَ ظُهُورُ نَارٍ مِنْ حَرَّةِ لَيْلَى فَأَمَرَ عُمَرُ النَّاسَ بِالصَّدَقَةِ فَفَعَلُوا فَأَطْفَأَهَا اللَّهُ سُبْحَانَهُ، وَفِيهَا كَانَتُ تَوْسِعَةُ الْمَسْجِدِ النَّبَوِيِّ فَزَادَ فِي مُقَدَّمِهِ وَزَادَ فِي نَاحِيَةِ دَارِ مَرْوَانَ، وَعُمِلَ سَقْفُهُ بِالْجَرِيدِ، وَجُعِلَ عُمُدَهُ الْخَشَبُ، وَقِيلَ: هَذَا بَابٌ لِلنِّسَاءِ. ثُمَّ دَخَلَتْ سَنَةُ عِشْرِينَ مِنَ الْهِجْرَةِ، وَفِيهَا كَانَ فَتْحُ مِصْرَ وَالْإِسْكَنْدَرِيَّةِ وَغَزْوُ النُّوبَةِ عَلَى خِلَافٍ بَيْنِ أَهْلِ الْعِلْمِ فِي زَمَنِ فَتْحِهَا فَقَدْ جَعَلَهَا بَعْضُهُمْ عَامَ سِتَّةَ عَشَرَ نَظَرًا لِقِصَّةٍ بَعْثِ عَمْرٍو الْمِيرَةَ مِنْ مِصْرَ إِلَى الْمَدِينَةِ عَامَ الرَّمَادَةِ، وَبِفَتْحِهَا أَزَالَ اللَّهُ سُبْحَانَهُ عَنْهُمْ عَادَتَهُمُ السَّيِّئَةَ مِنْ إِلْقَاءِ جَارِيَةٍ فِي النِّيلِ كُلَّ عَامٍ فِي الثَّانِي عَشَرَ مِنْ شَهْرِ بَؤُنَةَ حَتَّى يَفِيضَ النِّيلُ لَهُمْ فَمَنَعَهُمُ الْمُسْلِمُونَ وَأَفَاضَهُمُ اللَّهُ سُبْحَانَهُ لَهُمْ، وَيُقَالُ: إِنَّ عُمَرَ أَرْسَلَ بِطَاقَةً فَأُلْقِيَتْ فِي النِّيلِ فَأَفَاضَهُ اللَّهُ عَلَيْهِمْ. وَفِي هَذِهِ السَّنَةِ زُلْزِلَتِ الْمَدِينَةُ فَقَالَ عُمَرُ ؓ: أَيُّهَا النَّاسُ، مَا أَسْرَعَ مَا أَحْدَثْتُمْ، لَئِنْ عَادَتْ لَا أُسَاكِنُكُمْ فِيهَا. ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَعِشْرِينَ، وَفِيهَا مِنَ الْأَحْدَاثِ: مَعْرَكَةُ نَهَاوَنْدَ، وَفَتْحُ أَصْبَهَانَ، وَفَتْحُ قُمَّ وَقَاشَانَ وَكَرْمَانَ وَبَرْقَةَ وَزُوَيْلَةَ، وَالدِّينَوَرُ وَالصَّيْمَرَةَ، وَفِيهَا كَانَ ضَرْبُ الدَّرَاهِمِ عَلَى نَقْشِ الْكِسْرَوِيَّةِ، إِلَّا أَنَّهُ جُعِلَ فِيهَا اسْمُ اللَّهِ، فَبَعْضُهَا كُتِبَ فِيهِ: "الْحَمْدُ لِلَّهِ"، وَبَعْضُهَا: "مُحَمَّدٌ رَسُولُ اللَّهِ"، وَبَعْضُهَا: "لَا إِلَهَ إِلَّا اللَّهُ" وَبَعْضُهَا "عُمَرُ" وَتَوْلِيَةُ عَمَّارِ بْنِ يَاسِرٍ الْكُوفَةَ، وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَلَى بَيْتِ مَالِهَا، وَعُثْمَانَ بْنِ حَنِيفٍ مِسَاحَةَ الْأَرْضِ وَتَكْرَارُ شَكْوَى أَهْلِهَا لِوُلَاتِهِمْ. ثُمَّ دَخَلَتْ سَنَةُ ثِنْتَيْنِ وَعِشْرِينَ، وَفِيهَا كَانَ فَتْحُ الرَّيِّ، وَقُومِسَ، وَجُرْجَانَ، وَأَذْرَبِيجَانَ، وَالْبَابِ وَمُوقَانَ، وَبِلَادِ خُرَاسَانَ، وَقَزْوِينَ وَزَنْجَانَ، وَطَبَرِسْتَانَ، وَشَهْرُزُورَ وَالصَّامِغَانِ، وَفِيهَا كَانَ غَزْوُ التُّرْكِ. وَفِيهَا كَانَتْ وَقْعَةُ أَسْرِ عَبْدِ اللَّهِ بْنِ حُذَافَةَ ؓ مِنْ قِبَلِ الرُّومِ وَقِصَّتُهُ مَعَ مِلْكِ الرُّومِ وَاسْتِنْقَاذِ أَسْرَى الْمُسْلِمِينَ بَعْدَ تَقْبِيلِ رَأْسِ مَلِكِ الرُّومِ. ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٌ وَعِشْرِينَ، وَفِيهَا كَانَ فَتْحُ إِصْطَخْرَ وَجَوْرَ وَعَدَدٌ مِنَ الْقُرَى وَالْمُدُنِ، وَفَتْحُ تَوَّجَ، وَفَتْحُ فَسَا وَدَارَابْجِرْدَ، وَفِيهَا كَانَتْ قِصَّةُ سَارِيَةَ بْنِ زُنَيْمٍ، حِينَمَا نَادَاهُ عُمَرُ وَهُوَ فِي الْمَدِينَةِ عَلَى الْمِنْبَرِ يَا سَارِيَةَ الْجَبَلَ الْجَبَلَ، وَهِيَ مِنْ كَرَامَاتِ عُمَرَ ؓ. وَفِيهَا كَانَ فَتْحُ كَرْمَانَ، وَسِجِسْتَانَ، وَمُكْرَانَ، وَغَزْوَةُ الْأَكْرَادِ، وَفِيهَا حَجَّ عُمَرُ ؓ بِأَزْوَاجِ النَّبِيِّ ﷺ وَهِيَ آخِرُ حَجَّةٍ حَجَّهَا بِالنَّاسِ. وَفَاةُ عُمَرَ ؓ وَشَيْءٌ مِنْ تَرْجَمَتِهِ: وَفِيهَا تُوُفِّيَ عُمَرُ ؓ عَلَى يَدِ أَبِي لُؤْلُؤَةَ الْمَجُوسِيِّ غُلَامِ الْمُغِيرَةِ بْنِ شُعْبَةَ، وَكَانَ عُمَرُ لَا يَأْذَنُ لِصَبِيٍّ قَدِ احْتَلَمَ فِي دُخُولِ الْمَدِينَةِ، حَتَّى كَتَبَ الْمُغِيرَةُ وَهُوَ عَلَى الْكُوفَةِ يَذْكُرُ لَهُ غُلَامًا عِنْدَهُ صَنَعًا، وَيَسْتَأْذِنُهُ أَنْ يُدْخِلَهُ الْمَدِينَةَ، وَيَقُولُ: إِنَّ عِنْدَهُ أَعْمَالًا كَثِيرَةً فِيهَا مَنَافِعُ لِلنَّاسِ; إِنَّهُ حَدَّادٌ نَقَّاشٌ نَجَّارٌ، فَأَذِنَ لَهُ أَنْ يُرْسِلَ بِهِ إِلَيْهِ. فَخَرَجَ عُمَرُ يَطُوفُ يَوْمًا فِي السُّوقِ، فَلَقِيَهُ أَبُو لُؤْلُؤَةَ غُلَامُ الْمُغِيرَةِ بْنِ شُعْبَةَ وَاسْمُهُ: فَيْرُوزُ وَكَانَ نَصْرَانِيًّا فَشَكَى الْمُغِيرَةَ بْنَ شُعْبَةَ فِي مَا وَضَعَهُ عَلَيْهِ مِنْ خَرَاجٍ فَقَالَ لَهُ عُمَرُ ؓ: فَمَا أَرَى خَرَاجَكَ كَثِيرًا عَلَى مَا تَصْنَعُ مِنَ الْأَعْمَالِ، قَدْ بَلَغَنِي أَنَّكَ تَقُولُ: لَوْ أَرَدْتُ أَنْ أَصْنَعَ رَحًى تَطْحَنُ بِالرِّيحِ لَفَعَلْتُ! قَالَ: نَعَمْ. قَالَ: فَاعْمَلْ لِي رَحًى. قَالَ: لَئِنْ سَلِمْتَ لَأَعْمَلَنَّ لَكَ رَحًى يَتَحَدَّثُ بِهَا مَنْ بِالْمَشْرِقِ وَالْمَغْرِبِ! ثُمَّ انْصَرَفَ عَنْهُ. فَقَالَ عُمَرُ: لَقَدْ أَوْعَدَنِي الْعَبْدُ الْآنَ. فَلَمَّا أَصْبَحَ خَرَجَ عُمَرُ إِلَى الصَّلَاةِ وَكَانَ يُوَكِّلُ بِالصُّفُوفِ رِجَالًا فَإِذَا اسْتَوَتْ كَبَّرَ، حَتَّى إِذَا لَمْ يَرَ فِيهِنَّ ظِلًّا تَقَدَّمَ، فَكَبَّرُوا، وَرُبَّمَا قَرَأَ سُورَةَ يُوسُفَ أَوِ النَّحْلَ أَوْ نَحْوَ ذَلِكَ فِي الرَّكْعَةِ الْأُولَى، حَتَّى يَجْتَمِعَ النَّاسُ وَدَخَلَ أَبُو لُؤْلُؤَةَ فِي النَّاسِ وَبِيَدِهِ خِنْجَرٌ لَهُ رَأْسَانِ نِصَابُهُ فِي وَسَطِهِ، فَضَرَبَ عُمَرَ سِتَّ ضَرَبَاتٍ إِحْدَاهُنَّ تَحْتَ سُرَّتِهِ وَهِيَ الَّتِي قَتَلَتْهُ ؓ. التَّعْرِيفُ بِعُمَرَ ؓ: هُوَ عُمَرُ بْنُ الْخَطَّابِ بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى بْنِ رِيَاحِ بْنِ قُرْطِ بْنِ رِزَاحِ بْنِ عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ، أَمِيرُ الْمُؤْمِنِينَ، أَبُو حَفْصٍ، الْقُرَشِيُّ، الْعَدَوِيُّ، الْفَارُوقُ. وُلِدَ بَعْدَ حَادِثَةِ الْفِيلِ بِثَلَاثَةَ عَشَرَ سَنَةً، وَأَسْلَمَ وَعُمْرُهُ سَبْعٌ وَعِشْرُونَ سَنَةً، فِي السَّنَةِ السَّادِسَةِ مِنَ النُّبُوَّةِ، وَكَانَ مِنْ سَادَاتِ قُرَيْشٍ فَكَانَتِ السِّفَارَةُ فِي الْجَاهِلِيَّةِ. وَقَدْ دَعَا النَّبِيُّ ﷺ أَنْ يُعَزَّ الْإِسْلَامُ بِأَحَبِّ الْعُمَرَيْنِ إِلَيْهِ، فَأَصَابَتْهُ دَعْوَةُ النَّبِيِّ ﷺ فَأَسْلَمَ، وَذَكَرَ الْعُلَمَاءُ عِدَّةَ رِوَايَاتٍ فِي قِصَّةِ إِسْلَامِهِ. وَهَاجَرَ جَهْرًا عَلَى عِلْمٍ مِنْ قُرَيْشٍ وَهَاجَرَ مَعَهُ بَعْضُ الْمُسْتَضْعَفِينَ فَلَمْ يَجْرُؤْ أَحَدٌ مِنْ قُرَيْشٍ أَنْ يَتَعَرَّضَ لَهُ. وَفَضَائِلُهُ فِي الْوَرَى مَشْهُورَةٌ، وَفِي كُتُبِ الْعُلَمَاءِ مَنْثُورَةٌ، وَعَلَى أَلْسِنَةِ الْبُلَغَاءِ مَنْشُورَةٌ، فَهُوَ الَّذِي يَفِرُّ مِنْهُ الشَّيْطَانُ فَمَا سَلَكَ وَادِيًا أَوْ فَجًّا إِلَّا سَلَكَ الشَّيْطَانُ آخَرَ، وَهُوَ الَّذِي نَزَلَ الْقُرْآنُ مُوَافِقًا لَهُ فِي غَيْرِ مَا حَادِثَةٍ وَمَوْضِعٍ، وَلَهُ مِنَ الْكَرَامَاتِ وَالْأَوَّلِيَّاتِ الْكَثِيرُ فَهُوَ أَوَّلُ مَنْ دَوَّنَ الدَّوَاوِينَ وَأَوَّلُ مَنْ أَرَّخَ لِلْمُسْلِمِينَ، وَأَوَّلُ مَنْ لُقِّبَ بِأَمِيرِ الْمُؤْمِنِينَ وَأَوَّلُ مَنْ عَسَّ بِاللَّيْلِ لِلْمُسْلِمِينَ..إِلَى غَيْرِ ذَلِكَ مِنَ الْأَوَّلِيَّاتِ. وَلَمَّا مَاتَ عُمَرُ ؓ جَعَلَ الْأَمْرَ مِنْ بَعْدِهِ شُورَى فِي سِتَّةٍ مِنْ أَفَاضِلِ الصَّحَابَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ وَمَنْ مَاتَ عَنْهُمُ النَّبِيُّ ﷺ وَهُوَ رَاضٍ، فَجَعَلَهَا فِي عُثْمَانَ، وَعَلِيٍّ، وَسَعْدٍ، وَالزُّبَيْرِ، وَطَلْحَةَ، وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ جَمِيعًا.

     ✧ The caliphate of ʿUmar b. al-Khaṭṭāb ؓ. Abū Bakr al-Ṣiddīq ؓ died in the thirteenth year of the Hijrah and bequeathed the caliphate to ʿUmar ؓ, and the Companions approved of his pledge of allegiance. When he assumed the caliphate ؓ, the first thing he did was dismiss Khālid from command of the army and appoint Abū ʿUbaydah ؓ, not because of any betrayal or incapacity, but because he feared that people would be tempted by him, even though he had censured him for some things during his jihād that were errors with their own historical circumstances. In that year Abū ʿUbaydah sent Khālid and he conquered al-Biqāʿ by the sword. There also occurred the Battle of Fiḥl, the conquest of Baysān and Ṭabariyyah. During it, al-Muthannā b. Ḥārithah came to al-Ṣiddīq seeking reinforcements out of fear for Iraq after Khālid had departed with a number of troops to join Abū ʿUbaydah in Syria, and he found Abū Bakr in his mortal illness. He had bequeathed to ʿUmar that he should urge the people to go out with al-Muthannā to Iraq. So ʿUmar rose and urged the people for several days, yet no one stirred until Abū ʿUbaydah b. Masʿūd al-Thaqafī stood up, then people followed after him, and ʿUmar appointed him over the army. In it also occurred the disorder of the Persian kingdom, and among the last of their affairs was that they agreed upon Yazdajird, and the people of the Sawād broke their covenant and violated their protection. In that year occurred the Battle of al-Namāriq and al-Sāqāṭiyyah at Kaskar, and the Battle of al-Jisr in which the Muslims withdrew after a number of them were killed, most by drowning, and Abū ʿUbaydah b. Masʿūd al-Thaqafī, the commander, was killed. The Muslims retaliated in the Battle of al-Buwayb, in which occurred the lesser Ullays. In it ʿUmar sent Saʿd b. Abī Waqqāṣ ؓ as governor over Iraq, and in it occurred the Battle of Sūq al-Khanāfis and Sūq Baghdād. Then entered the year fourteen of the Hijrah, in which occurred the conquest of Damascus according to the more correct view, after its siege. There was disagreement over its conquest, whether it was by treaty or by force, and many held that half was by treaty and half by force. In that year occurred the Battle of al-Qādisiyyah, with its days: the Day of Armāth, the Day of Aghwāth, the Day of ʿImās, the Night of al-Harīr, and the Day of al-Qādisiyyah, in which came the victory from God (glorified be He) upon His monotheistic servants. In it occurred the governorship of ʿUtbah b. Ghazwān over al-Baṣrah, and ʿUmar gathered the Muslims for the Tarāwīḥ prayer in Ramaḍān. Then entered the year fifteen of the Hijrah, in which occurred the Battle of Marj Rāhiṭ, the conquest of Ḥimṣ, Ḥamāh, Baʿlabakk, al-Lādhiqiyyah and many lands and villages, the conquest of Qinnasrīn, the entry of Heraclius into Constantinople, the conquest of Aleppo, Antioch and others, the conquest of Caesarea and the siege of Gaza, the march of ʿAmr b. al-ʿĀṣ to Iliyāʾ, the Battle of Ajnādayn, the conquest of Jerusalem at the hand of ʿUmar ؓ, and ʿUmar b. al-Khaṭṭāb's establishment of stipends and allowances for the Muslims. Then entered the year sixteen, in which occurred the conquest of the two cities of Bahurasīr and al-Madāʾin, the Battle of Jalūlāʾ, in which God granted victory to the Muslims, the conquest of Ḥulwān at the hand of al-Qaʿqāʿ, the conquest of Takrīt and al-Mawṣil, the conquest of Māsabadhān, the conquest of Qarqīsiyāʾ and Hīt, and in it ʿUmar b. al-Khaṭṭāb ؓ adopted the Hijrī calendar, beginning it with the month of God, al-Muḥarram. Then entered the year seventeen of the Hijrah, in which occurred the building of al-Kūfah and al-Baṣrah, after ʿUmar observed the change in the complexions of those who came to him from the army. He commanded Saʿd to send Salmān and Ḥudhayfah as scouts to seek out a dwelling place on land and near water, with no sea or bridge between me and you. The Muslims settled in both, and Saʿd resided in al-Kūfah. In it occurred ʿUmar's aid to Abū ʿUbaydah ؓ and the people of Ḥimṣ after the Byzantines besieged them, the arrival of ʿUmar b. al-Khaṭṭāb ؓ in Syria, the conquest of al-Jazīrah and Armenia, the expansion of the Sacred Mosque and the renewal of the boundary markers of the sanctuary, the conquest of al-Ahwāz, Manādhir and Nahr Tīrā, the peace of al-Hurmuzān and the people of Tustar with the Muslims, the raiding of the lands of Persia from the direction of al-Baḥrayn, the dismissal of Saʿd b. Abī Waqqāṣ ؓ from the governorship of al-Kūfah, not due to incapacity or betrayal, but because its people complained against him, the dismissal of al-Mughīrah b. Shuʿbah from the governorship of al-Baṣrah after he was falsely accused regarding Umm Jamīl, the appointment of Abū Mūsā al-Ashʿarī, the conquest of Rāmahurmuz and Tustar and the capture of al-Hurmuzān, the conquest of al-Sūs, the bringing of al-Hurmuzān before ʿUmar b. al-Khaṭṭāb ؓ in Madinah, the conquest of and treaty with the people of Jundaysābūr, ʿUmar b. al-Khaṭṭāb's ؓ permission for the Muslims to spread through the lands of Persia, the occurrence of the plague of ʿAmwās, the dismissal of Khālid ؓ from the army and his arrival in Madinah, and in it occurred the marriage of ʿUmar b. al-Khaṭṭāb to Umm Kulthūm bt. ʿAlī b. Abī Ṭālib ؓ. Then entered the year eighteen of the Hijrah, which was the Year of al-Ramādah, when famine occurred in Syria and the Ḥijāz, so that ʿUmar sent to the governors of the garrison towns seeking aid from al-Baṣrah and Egypt. ʿUmar led the people in prayer for rain and sought intercession through the supplication of al-ʿAbbās, the paternal uncle of the Prophet ﷺ. In it a great number of Companions and people died in the plague of ʿAmwās, reaching about twenty-five thousand. In it occurred ʿUmar's moving the Maqām to its present location, as it had been attached to the House before that. Then entered the year nineteen of the Hijrah, in which a fire appeared from the Ḥarrah of Laylā. ʿUmar commanded the people to give charity, and they did so, and God (glorified be He) extinguished it. In it occurred the expansion of the Prophet's Mosque, adding to its front and adding on the side of the house of Marwān, and its roof was made with palm branches and its pillars of wood. It is said this was a door for women. Then entered the year twenty of the Hijrah, in which occurred the conquest of Egypt and Alexandria and the raiding of Nubia, with disagreement among the scholars over the time of its conquest. Some placed it in the year sixteen, based on the story of ʿAmr sending provisions from Egypt to Madinah in the Year of al-Ramādah. With its conquest, God (glorified be He) removed from them their evil custom of throwing a girl into the Nile every year on the twelfth of the month of Baʾūnah so that the Nile would flood for them. The Muslims forbade them, and God (glorified be He) made it flood for them. It is said that ʿUmar sent a card that was thrown into the Nile, and God made it flood for them. In that year Madinah was shaken by an earthquake, and ʿUmar ؓ said: "O people, how quickly you have introduced new things. If it returns, I will not dwell among you in it." Then entered the year twenty-one, and among its events: the Battle of Nahāwand, the conquest of Iṣbahān, the conquest of Qumm, Qāshān, Kirmān, Barqah, Zuwaylah, al-Dīnawar and al-Ṣaymarah. In it silver coins were struck bearing the Kisrāwī design, except that the name of God was placed on them. On some was written: "Praise be to God," on some: "Muḥammad is the Messenger of God," on some: "There is no god but God," and on some: "ʿUmar." Also the appointment of ʿAmmār b. Yāsir over al-Kūfah, ʿAbd Allāh b. Masʿūd over its treasury, and ʿUthmān b. Ḥanīf over land surveying, and the repeated complaints of its people against their governors. Then entered the year twenty-two, in which occurred the conquest of al-Rayy, Qūmis, Jurjān, Adharbayjān, al-Bāb, Mūqān, the lands of Khurāsān, Qazwīn, Zanjān, Ṭabaristān, Shahrazūr and al-Ṣāmighān, and in it occurred the raiding of the Turks. In it occurred the incident of the capture of ʿAbd Allāh b. Ḥudhāfah ؓ by the Byzantines, his story with the king of the Byzantines, and the rescue of the Muslim captives after kissing the head of the king of the Byzantines. Then entered the year twenty-three, in which occurred the conquest of Iṣṭakhr, Jawr and a number of villages and cities, the conquest of Tawwaj, the conquest of Fasā and Dārābjird, and in it occurred the story of Sāriyah b. Zunaym, when ʿUmar called out to him while he was in Madinah on the pulpit: "O Sāriyah, the mountain, the mountain!" This is among the miracles of ʿUmar ؓ. In it occurred the conquest of Kirmān, Sijistān and Mukrān, and the raid against the Kurds. In it ʿUmar ؓ performed the Ḥajj with the wives of the Prophet ﷺ, and it was the last Ḥajj he led the people in. The death of ʿUmar ؓ and something of his biography: In it ʿUmar ؓ died at the hand of Abū Luʾluʾah the Magian, the slave of al-Mughīrah b. Shuʿbah. ʿUmar would not permit any boy who had reached puberty to enter Madinah, until al-Mughīrah, while governor of al-Kūfah, wrote to him mentioning a slave he had who was a craftsman, asking permission to bring him into Madinah. He said: "He has many skills of benefit to people; he is a blacksmith, an engraver and a carpenter." So ʿUmar permitted him to send him to him. One day ʿUmar went out walking in the market, and Abū Luʾluʾah, the slave of al-Mughīrah b. Shuʿbah, whose name was Fayrūz and who was a Christian, met him and complained about al-Mughīrah b. Shuʿbah regarding the tax he had imposed on him. ʿUmar ؓ said to him: "I do not think your tax is much for the work you do. It has reached me that you say: 'If I wanted to make a mill that grinds by wind, I would do it.'" He said: "Yes." He said: "Then make me a mill." He said: "If you remain safe, I will make you a mill that the people of the East and the West will talk about." Then he turned away from him. ʿUmar said: "The slave has just threatened me." When morning came, ʿUmar went out to the prayer. He used to appoint men to arrange the rows, and when they were straight he would say the takbīr. When he saw no gap in them he would advance and say the takbīr. Sometimes he would recite Sūrah Yūsuf or al-Naḥl or the like in the first rakʿah so that the people could gather. Abū Luʾluʾah entered among the people with a dagger in his hand that had two heads with its handle in the middle, and he struck ʿUmar six blows, one of them below his navel, which was the one that killed him ؓ. Introduction to ʿUmar ؓ: He is ʿUmar b. al-Khaṭṭāb b. Nufayl b. ʿAbd al-ʿUzzā b. Riyāḥ b. Qurṭ b. Rizāḥ b. ʿAdī b. Kaʿb b. Luʾayy, Commander of the Faithful, Abū Ḥafṣ, al-Qurashī, al-ʿAdawī, al-Fārūq. He was born thirteen years after the incident of the Elephant, and he embraced Islam at the age of twenty-seven, in the sixth year of the Prophethood. He was one of the leaders of Quraysh, and he held the office of ambassador in the Jāhiliyyah. The Prophet ﷺ supplicated that Islam be strengthened by the more beloved of the two ʿUmars to him, and the supplication of the Prophet ﷺ reached him, so he embraced Islam. The scholars have mentioned several narrations regarding the story of his conversion. He emigrated openly, with the knowledge of Quraysh, and some of the weak Muslims emigrated with him, and none of Quraysh dared to oppose him. His virtues are well known among people, scattered in the books of scholars, and proclaimed on the tongues of the eloquent. He is the one from whom Satan flees; he never traversed a valley or a mountain pass but Satan took another. He is the one with whom the Qurʾān was revealed in agreement in more than one incident and place. He has many miracles and firsts: he was the first to establish the registers, the first to set a calendar for the Muslims, the first to be titled Commander of the Faithful, and the first to patrol at night for the Muslims, among other firsts. When ʿUmar ؓ died, he made the matter after him a consultative council among six of the most virtuous Companions, who were given the good tidings of Paradise and of whom the Prophet ﷺ died while pleased with them. He placed it in ʿUthmān, ʿAlī, Saʿd, al-Zubayr, Ṭalḥah and ʿAbd al-Raḥmān b. ʿAwf ؓ all together.

180. Tarikh (al-Tabari) 1977No grade recorded

     ثُمَّ اسْتَهَلَّتْ سَنَةُ أَرْبَعٍ وَعِشْرِينَ دفن أمير المؤمنين عمر بن الخطاب فَفِي أَوَّلِ يَوْمٍ مِنْهَا دُفِنَ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ  ، ؓ، وَذَلِكَ يَوْمَ الْأَحَدِ فِي قَوْلٍ. وَبَعْدَ ثَلَاثِ أَيَّامٍ بُويِعَ لِأَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ بْنِ عَفَّانَ، ؓ. خِلَافَةُ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ بْنِ عَفَّانَ،   ؓ وصية عمر ؓ في جعل الأمر من بعده في ستة نفر كَانَ عُمَرُ بْنُ الْخَطَّابِ، ؓ، قَدْ جَعَلَ الْأَمْرَ بَعْدَهُ شُورَى بَيْنَ سِتَّةِ نَفَرٍ، وَهُمْ: عُثْمَانُ بْنُ عَفَّانَ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَسَعْدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، ؓ. وَتَحَرَّجَ أَنْ يَجْعَلَهَا إِلَى وَاحِدٍ مِنْ هَؤُلَاءِ عَلَى التَّعْيِينِ، وَقَالَ: لَا أَتَحَمَّلُ أَمْرَكُمْ حَيًّا وَمَيِّتًا، وَإِنْ يُرِدِ اللَّهُ بِكُمْ خَيْرًا يَجْمَعْكُمْ عَلَى خَيْرِ هَؤُلَاءِ، كَمَا جَمَعَكُمْ عَلَى خَيْرِكُمْ بَعْدَ نَبِيِّكُمْ، ﷺ. وَمِنْ تَمَامِ وَرَعِهِ لَمْ يَذْكُرْ فِي أَهْلِ الشُّورَى سَعِيدَ بْنَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ؛ لِأَنَّهُ ابْنُ عَمِّهِ خَشِيَ أَنْ يُرَاعَى فَيُوَلَّى لِكَوْنِهِ ابْنَ عَمِّهِ، فَلِذَلِكَ تَرَكَهُ، وَهُوَ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ بَلْ جَاءَ فِي رِوَايَةِ الْمَدَائِنِيِّ، عَنْ شُيُوخِهِ أَنَّهُ اسْتَثْنَاهُ مِنْ بَيْنِهِمْ وَقَالَ: لَسْتُ مُدْخِلَهُ فِيهِمْ. وَقَالَ لِأَهْلِ الشُّورَى: يَحْضُرُكُمْ عَبْدُ اللَّهِ - يَعْنِي ابْنَهُ - وَلَيْسَ لَهُ مِنَ الْأَمْرِ شَيْءٌ؛ بَلْ يَحْضُرُ الشُّورَى وَيُشِيرُ بِالنُّصْحِ وَلَا يُوَلَّى شَيْئًا. وصية عمر بمن يصلي بالناس حتى انقضاء الشورى وَأَوْصَى أَنْ يُصَلِّيَ بِالنَّاسِ صُهَيْبُ بْنُ سِنَانٍ الرُّومِيُّ ثَلَاثَةَ أَيَّامٍ حَتَّى تَنْقَضِيَ الشُّورَى، وَأَنْ يَجْتَمِعَ أَهْلُ الشُّورَى وَيُوَكَّلَ بِهِمْ أُنَاسٌ حَتَّى يَنْبَرِمَ الْأَمْرُ وَوَكَّلَ بِهِمْ خَمْسِينَ رَجُلًا مِنَ الْمُسْلِمِينَ وَجَعَلَ عَلَيْهِمْ مُسْتَحِثًّا أَبَا طَلْحَةَ الْأَنْصَارِيَّ، وَالْمِقْدَادَ بْنَ الْأُسُودِ الْكِنْدِيَّ. وَقَدْ قَالَ عُمَرُ بْنُ الْخَطَّابِ: مَا أَظُنُّ النَّاسَ يَعْدِلُونَ بِعُثْمَانَ وَعَلِيٍّ أَحَدًا؛ إِنَّهُمَا كَانَا يَكْتُبَانِ الْوَحْيَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ، ﷺ، مِمَّا يَنْزِلُ بِهِ جِبْرِيلُ عَلَيْهِ. قَالُوا: فَلَمَّا مَاتَ عُمَرُ، ؓ، وَأُحْضِرَتْ جِنَازَتُهُ تَبَادَرَ إِلَيْهَا عَلِيٌّ وَعُثْمَانُ أَيُّهُمَا يُصَلِّي عَلَيْهِ، فَقَالَ لَهُمَا عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ لَسْتُمَا مِنْ هَذَا فِي شَيْءٍ، إِنَّمَا هَذَا إِلَى صُهَيْبٍ الَّذِي أَمَرَهُ عُمَرُ أَنْ يُصَلِّيَ بِالنَّاسِ. فَتَقَدَّمَ صُهَيْبٌ وَصَلَّى عَلَيْهِ. وَنَزَلَ فِي قَبْرِهِ مَعَ ابْنِهِ عَبْدِ اللَّهِ أَهْلُ الشُّورَى سِوَى طَلْحَةَ فَإِنَّهُ كَانَ غَائِبًا. اجتماع الصحابة لأخذ المشورة فَلَمَّا فُرِغَ مِنْ شَأْنِ عُمَرَ جَمَعَهُمُ الْمِقْدَادُ بْنُ الْأَسْوَدِ فِي بَيْتِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَقِيلَ: فِي حُجْرَةِ عَائِشَةَ. وَقِيلَ: فِي بَيْتِ الْمَالِ. وَقِيلَ: فِي بَيْتِ فَاطِمَةَ بِنْتِ قَيْسٍ أُخْتِ الضَّحَّاكِ بْنِ قَيْسٍ. وَالْأَوَّلُ أَشْبَهُ. وَاللَّهُ أَعْلَمُ. فَجَلَسُوا فِي الْبَيْتِ، وَقَامَ أَبُو طَلْحَةَ يَحْجُبُهُمْ، وَجَاءَ عَمْرُو بْنُ الْعَاصِ، وَالْمُغِيرَةُ بْنُ شُعْبَةَ فَجَلَسَا مِنْ وَرَاءِ الْبَابِ، فَحَصَبَهُمَا سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَطَرَدَهُمَا، وَقَالَ: جِئْتُمَا لِتَقُولَا: حَضَرْنَا أَمْرَ الشُّورَى ! رَوَاهُ الْمَدَائِنِيُّ عَنْ مَشَايِخِهِ، وَاللَّهُ أَعْلَمُ بِصِحَّتِهِ. وَالْمَقْصُودُ أَنَّ الْقَوْمَ خَلَصُوا مِنَ النَّاسِ فِي بَيْتٍ يَتَشَاوَرُونَ فِي أَمْرِهِمْ فَكَثُرَ الْقَوْلُ، وَعَلَتِ الْأَصْوَاتُ، وَقَالَ أَبُو طَلْحَةَ: إِنِّي كُنْتُ أَظُنُّ أَنْ تَدَافَعُوهَا، وَلَمْ أَكُنْ أَظُنُّ أَنْ تَنَافَسُوهَا. ثُمَّ صَارَ الْأَمْرُ بَعْدَ حُضُورِ طَلْحَةَ إِلَى أَنْ فَوَّضَ ثَلَاثَةٌ مِنْهُمْ مَا لَهُمْ فِي ذَلِكَ إِلَى ثَلَاثَةٍ؛ فَفَوَّضَ الزُّبَيْرُ مَا يَسْتَحِقُّهُ مِنَ الْإِمَارَةِ إِلَى عَلِيٍّ، وَفَوَّضَ سَعْدٌ مَا لَهُ فِي ذَلِكَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَتَرَكَ طَلْحَةُ حَقَّهُ لِعُثْمَانَ بْنِ عَفَّانَ، فَقَالَ عَبْدُ الرَّحْمَنِ لِعَلِيٍّ وَعُثْمَانَ: أَيُّكُمَا يَبْرَأُ مِنْ هَذَا الْأَمْرِ فَنُفَوِّضَ الْأَمْرَ إِلَيْهِ، وَاللَّهُ عَلَيْهِ وَالْإِسْلَامُ، لَيُوَلِّيَنَّ أَفْضَلَ الرَّجُلَيْنِ الْبَاقِيَيْنِ. فَأُسْكِتَ الشَّيْخَانِ عَلِيٌّ وَعُثْمَانُ، فَقَالَ عَبْدُ الرَّحْمَنِ: فَإِنِّي أَتْرُكُ حَقِّي مِنْ ذَلِكَ، وَاللَّهُ عَلَيَّ وَالْإِسْلَامُ أَنْ أَجْتَهِدَ فَأُوَلِّيَ أَوْلَاكُمَا بِالْحَقِّ. فَقَالَا: نَعَمْ. ثُمَّ خَاطَبَ كُلَّ وَاحِدٍ مِنْهُمَا بِمَا فِيهِ مِنَ الْفَضْلِ، وَأَخَذَ عَلَيْهِ الْعَهْدَ وَالْمِيثَاقَ لَئِنْ وَلَّاهُ لَيَعْدِلَنَّ وَلَئِنْ وُلِّيَ عَلَيْهِ لَيَسْمَعَنَّ وَلَيُطِيعَنَّ، فَقَالَ كُلٌّ مِنْهُمَا: نَعَمَ. ثُمَّ تَفَرَّقُوا. استشارة عبد الرحمن بن عوف أهل الشورى وغيرهم فيمن هو أفضل للخلافة وَيُرْوَى أَنَّ أَهْلَ الشُّورَى جَعَلُوا الْأَمْرَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ؛ لِيَجْتَهِدَ لِلْمُسْلِمِينَ فِي أَفْضَلِهِمْ فَيُوَلِّيَهُ. فَيُذْكَرُ أَنَّهُ سَأَلَ كُلَّ مَنْ يُمْكِنُهُ سُؤَالُهُ مِنْ أَهْلِ الشُّورَى وَغَيْرِهِمْ، فَلَا يُشِيرُ إِلَّا بِعُثْمَانَ بْنِ عَفَّانَ حَتَّى أَنَّهُ قَالَ لِعَلِيٍّ: أَرَأَيْتَ إِنْ لَمْ أُوَلِّكَ، فَمَنْ تُشِيرُ بِهِ ؟ قَالَ: بِعُثْمَانَ. وَقَالَ لِعُثْمَانَ: أَرَأَيْتَ إِنْ لَمْ أُوَلِّكَ، فَمَنْ تُشِيرُ بِهِ ؟ قَالَ: بِعَلِيِّ بْنِ أَبِي طَالِبٍ. وَالظَّاهِرُ أَنَّ هَذَا كَانَ قَبْلَ أَنْ يَنْحَصِرَ الْأَمْرُ فِي ثَلَاثَةٍ، وَيَنْخَلِعَ عَبْدُ الرَّحْمَنِ مِنْهَا لِيَنْظُرَ الْأَفْضَلَ، وَاللَّهُ عَلَيْهِ وَالْإِسْلَامُ لَيَجْتَهِدَنَّ فِي أَفْضَلِ الرَّجُلَيْنِ فَيُوَلِّيهِ. ثُمَّ نَهَضَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، ؓ، يَسْتَشِيرُ النَّاسَ فِيهِمَا وَيَجْتَمِعُ بِرُءُوسِ النَّاسِ وَأَجْنَادِهِمْ؛ جَمِيعًا وَأَشْتَاتًا، مَثْنَى وَفُرَادَى وَمُجْتَمِعِينَ، سِرًّا وَجَهْرًا، حَتَّى خَلَصَ إِلَى النِّسَاءِ الْمُخَدَّرَاتِ فِي حِجَابِهِنَّ، وَحَتَّى سَأَلَ الْوِلْدَانَ فِي الْمَكَاتِبِ، وَحَتَّى سَأَلَ مَنْ يَرِدُ مِنَ الرُّكْبَانِ وَالْأَعْرَابِ إِلَى الْمَدِينَةِ، فِي مُدَّةِ ثَلَاثَةِ أَيَّامٍ بِلَيَالِيهَا، فَلَمْ يَجِدِ اثْنَيْنِ يَخْتَلِفَانِ فِي تَقْدِيمِ عُثْمَانَ بْنِ عَفَّانَ؛ إِلَّا مَا يُنْقَلُ عَنْ عَمَّارٍ وَالْمِقْدَادِ أَنَّهُمَا أَشَارَا بِعَلِيِّ بْنِ أَبِي طَالِبٍ، ثُمَّ بَايَعَا مَعَ النَّاسِ عَلَى مَا سَيُذْكَرُ. فَسَعَى فِي ذَلِكَ عَبْدُ الرَّحْمَنِ ثَلَاثَةَ أَيَّامٍ بِلَيَالِيهَا لَا يَغْتَمِضُ بِكَثِيرِ نَوْمٍ إِلَّا صَلَاةً وَدُعَاءً وَاسْتِخَارَةً، وَسُؤَالًا مِنْ ذَوِي الرَّأْيِ وَغَيْرِهِمْ، فَلَمْ يَجِدْ أَحَدًا يَعْدِلُ بِعُثْمَانَ بْنِ عَفَّانَ، ؓ. تولية عثمان ؓ ومبايعة الناس له في المسجد فَلَمَّا كَانَتِ اللَّيْلَةُ الَّتِي يُسْفِرُ صَبَاحُهَا عَنِ الْيَوْمِ الرَّابِعِ مِنْ مَوْتِ عُمَرَ بْنِ الْخَطَّابِ، جَاءَ إِلَى مَنْزِلِ ابْنِ أُخْتِهِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، فَقَالَ: أَنَائِمٌ يَا مِسْوَرُ ! وَاللَّهِ لَمْ أَغْتَمِضْ بِكَثِيرِ نَوْمٍ مُنْذُ ثَلَاثٍ، اذْهَبْ فَادْعُ لِي عَلِيًّا وَعُثْمَانَ. قَالَ الْمِسْوَرُ: فَقُلْتُ: بِأَيِّهِمَا أَبْدَأُ ؟ فَقَالَ: بِأَيِّهِمَا شِئْتَ. قَالَ: فَذَهَبْتُ إِلَى عَلِيٍّ، فَقُلْتُ: أَجِبْ خَالِي. فَقَالَ: أَمَرَكَ أَنْ تَدْعُوَ مَعِيَ أَحَدًا ؟ قُلْتُ: نَعَمْ. قَالَ: مَنْ ؟ قُلْتُ: عُثْمَانَ بْنَ عَفَّانَ. قَالَ: بِأَيِّنَا بَدَأَ ؟ قُلْتُ: لَمْ يَأْمُرْنِي بِذَلِكَ، بَلْ قَالَ: ادْعُ أَيَّهُمَا شِئْتَ أَوَّلًا. فَجِئْتُ إِلَيْكَ. قَالَ: فَخَرَجَ مَعِي، فَلَمَّا مَرَرْنَا بِدَارِ عُثْمَانَ بْنِ عَفَّانَ، جَلَسَ عَلِيٌّ حَتَّى دَخَلْتُ فَوَجَدْتُهُ يُوتِرُ مَعَ الْفَجْرِ، فَدَعَوْتُهُ، فَقَالَ لِي كَمَا قَالَ لِي عَلِيٌّ سَوَاءً، ثُمَّ خَرَجَ، فَدَخَلْتُ بِهِمَا عَلَى خَالِي وَهُوَ قَائِمٌ يُصَلِّي، فَلَمَّا انْصَرَفَ أَقْبَلَ عَلَى عَلِيٍّ وَعُثْمَانَ فَقَالَ: إِنِّي قَدْ سَأَلْتُ النَّاسَ عَنْكُمَا، فَلَمْ أَجِدْ أَحَدًا يَعْدِلُ بِكُمَا أَحَدًا. ثُمَّ أَخَذَ الْعَهْدَ عَلَى كُلٍّ مِنْهُمَا أَيْضًا لَئِنْ وَلَّاهُ لَيَعْدِلَنَّ، وَلَئِنْ وَلَّى عَلَيْهِ لَيَسْمَعَنَّ وَلِيُطِيعَنَّ، ثُمَّ خَرَجَ بِهِمَا إِلَى الْمَسْجِدِ وَقَدْ لَبِسَ عَبْدُ الرَّحْمَنِ الْعِمَامَةَ الَّتِي عَمَّمَهُ بِهَا رَسُولُ اللَّهِ، ﷺ، وَتَقَلَّدَ سَيْفًا، وَبَعَثَ إِلَى وُجُوهِ النَّاسِ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَنُودِيَ فِي النَّاسِ عَامَّةً: الصَّلَاةُ جَامِعَةٌ. فَامْتَلَأَ الْمَسْجِدُ حَتَّى غَصَّ بِالنَّاسِ، وَتَرَاصَّ النَّاسُ، وَتَرَاصُّوا حَتَّى لَمْ يَبْقَ لِعُثْمَانَ مَوْضِعٌ يَجْلِسُ فِيهِ إِلَّا فِي أُخْرَيَاتِ النَّاسُ - وَكَانَ رَجُلًا حَيِيًّا، ؓ - ثُمَّ صَعِدَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ مِنْبَرَ رَسُولِ اللَّهِ، ﷺ، فَوَقَفَ وُقُوفًا طَوِيلًا، وَدَعَا دُعَاءً طَوِيلًا، لَمْ يَسْمَعْهُ النَّاسُ، ثُمَّ تَكَلَّمَ، فَقَالَ: أَيُّهَا النَّاسُ إِنِّي قَدْ سَأَلْتُكُمْ سِرًّا وَجَهْرًا، مَثْنَى وَفُرَادَى، فَلَمْ أَجِدْكُمْ تَعْدِلُونَ بِأَحَدِ هَذَيْنِ الرَّجُلَيْنِ؛ إِمَّا عَلِيٌّ وَإِمَّا عُثْمَانُ، فَقُمْ إِلَيَّ يَا عَلِيُّ، فَقَامَ إِلَيْهِ فَوَقَفَ تَحْتَ الْمِنْبَرِ، فَأَخَذَ عَبْدُ الرَّحْمَنِ بِيَدِهِ فَقَالَ: هَلْ أَنْتَ مُبَايِعِي عَلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، ﷺ، وَفِعْلِ أَبِي بَكْرٍ وَعُمَرَ ؟ قَالَ: اللَّهُمَّ لَا، وَلَكِنْ عَلَى جُهْدِي مِنْ ذَلِكَ وَطَاقَتِي. قَالَ: فَأَرْسَلَ يَدَهُ وَقَالَ: قُمْ يَا عُثْمَانُ. فَأَخَذَ بِيَدِهِ فَقَالَ: هَلْ أَنْتَ مُبَايِعِي عَلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، ﷺ، وَفِعْلِ أَبِي بَكْرٍ وَعُمَرَ ؟ قَالَ: اللَّهُمَّ نَعَمْ. قَالَ: فَرَفَعَ رَأْسَهُ إِلَى سَقْفِ الْمَسْجِدِ وَيَدَهُ فِي يَدِ عُثْمَانَ، فَقَالَ: اللَّهُمَّ اسْمَعْ وَاشْهَدْ، اللَّهُمَّ اسْمَعْ وَاشْهَدْ، اللَّهُمَّ اسْمَعْ وَاشْهَدْ، اللَّهُمَّ إِنِّي قَدْ جَعَلْتُ مَا فِي رَقَبَتِي مِنْ ذَاكَ فِي رَقَبَةِ عُثْمَانَ. قَالَ: وَازْدَحَمَ النَّاسُ يُبَايِعُونَ عُثْمَانَ حَتَّى غَشَوْهُ تَحْتَ الْمِنْبَرِ قَالَ: فَقَعَدَ عَبْدُ الرَّحْمَنِ مَقْعَدَ النَّبِيِّ، ﷺ، وَأَجْلَسَ عُثْمَانَ تَحْتَهُ عَلَى الدَّرَجَةِ الثَّانِيَةِ، وَجَاءَ إِلَيْهِ النَّاسُ يُبَايِعُونَهُ، وَبَايَعَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ أَوَّلًا، وَيُقَالُ آخِرًا. وَمَا يَذْكُرُهُ كَثِيرٌ مِنَ الْمُؤَرِّخِينَ - كَابْنِ جَرِيرٍ وَغَيْرِهِ - عَنْ رِجَالٍ لَا يُعْرَفُونَ مِنْ أَنَّ عَلِيًّا قَالَ لِعَبْدِ الرَّحْمَنِ: خَدَعْتَنِي، وَإِنَّكَ إِنَّمَا وَلَّيْتَهُ؛ لِأَنَّهُ صِهْرُكَ وَلِيُشَاوِرَكَ كُلَّ يَوْمٍ فِي شَأْنٍ. وَأَنَّهُ تَلَكَّأَ حَتَّى قَالَ لَهُ عَبْدُ الرَّحْمَنِ: فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا [ سُورَةُ الْفَتْحِ: 10 ]. إِلَى غَيْرِ ذَلِكَ مِنَ الْأَخْبَارِ الْمُخَالِفَةِ لِمَا ثَبَتَ فِي الصِّحَاحِ، فَهِيَ مَرْدُودَةٌ عَلَى قَائِلِيهَا وَنَاقِلِيهَا. وَاللَّهُ أَعْلَمُ. وَالْمَظْنُونُ بِالصَّحَابَةِ خِلَافُ مَا يَتَوَهَّمُ كَثِيرٌ مِنْ جَهَلَةِ الرَّافِضَةِ وَأَغْبِيَاءِ الْقُصَّاصِ الَّذِينَ لَا تَمْيِيزَ عِنْدَهُمْ بَيْنَ صَحِيحِ الْأَخْبَارِ وَضَعِيفِهَا، وَمُسْتَقِيمِهَا وَسَقِيمِهَا، وَشَاذِّهَا وَقَوِيمِهَا، وَاللَّهُ الْمُوَفِّقُ لِلصَّوَابِ. اليوم الذي بويع فيه لعثمان ؓ وَقَدِ اخْتَلَفَ عُلَمَاءُ السِّيَرِ فِي الْيَوْمِ الَّذِي بُويِعَ فِيهِ لِعُثْمَانَ بْنِ عَفَّانَ، ؓ؛ فَرَوَى الْوَاقِدِيُّ عَنْ شُيُوخِهِ أَنَّهُ بُويِعَ يَوْمَ الِاثْنَيْنِ لِلَيْلَةٍ بَقِيَتْ مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَعِشْرِينَ، وَاسْتَقْبَلَ بِخِلَافَتِهِ الْمُحَرَّمَ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. وَهَذَا غَرِيبٌ جِدًّا. وَقَدْ رَوَى الْوَاقِدِيُّ أَيْضًا عَنِ ابْنِ جُرَيْجٍ، عَنِ ابْنِ أَبِي مُلَيْكَةَ، قَالَ: بُويِعَ لِعُثْمَانَ بْنِ عَفَّانَ لِعَشْرٍ خَلَوْنَ مِنَ الْمُحَرَّمِ بَعْدَ مَقْتَلِ عُمَرَ بِثَلَاثِ لَيَالٍ. وَهَذَا أَغْرَبُ مِنَ الَّذِي قَبْلَهُ. وَقَالَ سَيْفٌ، عَنْ خُلَيْدِ بْنِ ذَفَرَةَ، وَمُجَالِدٍ قَالَا: اسْتُخْلِفَ عُثْمَانُ لِثَلَاثٍ خَلَوْنَ مِنَ الْمُحَرَّمِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. وَكَذَا رَوَى سَيْفٌ عَنْ عُمَرَ عَنْ عَامِرٍ الشَّعْبِيِّ أَنَّهُ قَالَ: اجْتَمَعَ أَهْلُ الشُّورَى عَلَى عُثْمَانَ لِثَلَاثٍ خَلَوْنَ مِنَ الْمُحَرَّمِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ، وَقَدْ دَخَلَ وَقْتُ الْعَصْرِ وَقَدْ أَذَّنَ مُؤَذِّنُ صُهَيْبٍ، وَاجْتَمَعَ النَّاسُ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ، فَخَرَجَ فَصَلَّى بِهِمُ الْعَصْرَ وَزَادَ النَّاسَ - يَعْنِي فِي أُعْطِيَّاتِهِمْ - مِائَةً، وَوَفَّدَ أَهْلَ الْأَمْصَارِ، وَهُوَ أَوَّلُ مَنْ صَنَعَ ذَلِكَ. قُلْتُ: ظَاهِرُ مَا ذَكَرْنَا مِنْ سِيَاقِ بَيْعَتِهِ يَقْتَضِي أَنَّ ذَلِكَ كَانَ قَبْلَ الزَّوَالِ، لَكِنَّهُ لَمَّا بَايَعَهُ النَّاسُ فِي الْمَسْجِدِ، ذُهِبَ بِهِ إِلَى دَارِ الشُّورَى عَلَى مَا تَقَدَّمَ فِيهَا مِنَ الْخِلَافِ، فَبَايَعَهُ بَقِيَّةُ النَّاسِ، وَكَأَنَّهُ لَمْ يُتِمَّ الْبَيْعَةَ إِلَّا بَعْدَ الظُّهْرِ. وَصَلَّى صُهَيْبٌ يَوْمَئِذٍ الظَّهْرَ فِي الْمَسْجِدِ النَّبَوِيِّ، وَكَانَ أَوَّلَ صَلَاةٍ صَلَّاهَا الْخَلِيفَةُ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ بْنُ عَفَّانَ بِالْمُسْلِمِينَ صَلَاةُ الْعَصْرِ، كَمَا ذَكَرَهُ الشَّعْبِيُّ وَغَيْرُهُ. أَوَّلُ خُطْبَةٍ خَطَبَهَا بِالْمُسْلِمِينَ وَأَمَّا أَوَّلُ خُطْبَةٍ خَطَبَهَا بِالْمُسْلِمِينَ فَرَوَى سَيْفُ بْنُ عُمَرَ، عَنْ بَدْرِ بْنِ عُثْمَانَ، عَنْ عَمِّهِ قَالَ: لَمَّا بَايَعَ أَهْلُ الشُّورَى عُثْمَانَ، خَرَجَ وَهُوَ أَشَدُّهُمْ كَآبَةً فَأَتَى مِنْبَرَ النَّبِيِّ، ﷺ، فَخَطَبَ النَّاسَ؛ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَصَلَّى عَلَى النَّبِيِّ، ﷺ، وَقَالَ: إِنَّكُمْ فِي دَارِ قَلْعَةٍ، وَفِي بَقِيَّةِ أَعْمَارٍ، فَبَادِرُوا آجَالَكُمْ بِخَيْرِ مَا تَقْدِرُونَ عَلَيْهِ، فَلَقَدْ أُتِيتُمْ؛ صُبِّحْتُمْ أَوْ مُسِّيتُمْ، أَلَا وَإِنَّ الدُّنْيَا طُوِيَتْ عَلَى الْغُرُورِ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ [ لُقْمَانَ: 33 ]. وَاعْتَبِرُوا بِمَنْ مَضَى ثُمَّ جِدُّوا وَلَا تَغْفُلُوا؛ أَيْنَ أَبْنَاءُ الدُّنْيَا وَإِخْوَانُهَا الَّذِينَ أَثَارُوهَا وَعَمَرُوهَا وَمُتِّعُوا بِهَا طَوِيلًا؛ أَلَمْ تَلْفِظْهُمْ ! ارْمُوا بِالدُّنْيَا حَيْثُ رَمَى اللَّهُ بِهَا، وَاطْلُبُوا الْآخِرَةَ فَإِنَّ اللَّهَ قَدْ ضَرَبَ لَهَا مَثَلًا، وَالَّذِي هُوَ خَيْرٌ، فَقَالَ تَعَالَى وَاضْرِبْ لَهُمْ مَثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ وَكَانَ اللَّهُ عَلَى كُلِ شَيْءٍ مُقْتَدِرًا الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِنْدَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا [ سُورَةُ الْكَهْفِ: 45، 46 ]. قَالَ: وَأَقْبَلَ النَّاسُ يُبَايِعُونَهُ. قُلْتُ: وَهَذِهِ الْخُطْبَةُ إِمَّا بَعْدَ صَلَاةِ الْعَصْرِ يَوْمَئِذٍ، أَوْ قَبْلَ الزَّوَالِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ جَالِسٌ فِي رَأْسِ الْمِنْبَرِ، وَهُوَ الْأَشْبَهُ. وَاللَّهُ أَعْلَمُ. وَمَا يَذْكُرُهُ بَعْضُ النَّاسِ مِنْ أَنَّ عُثْمَانَ لَمَّا خَطَبَ أَوَّلَ خُطْبَةٍ أُرْتِجَ عَلَيْهِ فَلَمْ يَدْرِ مَا يَقُولُ حَتَّى قَالَ: أَيُّهَا النَّاسُ إِنَّ أَوَّلَ مَرْكَبٍ صَعْبٌ، وَإِنْ أَعِشْ فَسَتَأْتِكُمُ الْخُطْبَةُ عَلَى وَجْهِهَا. فَهُوَ شَيْءٌ يَذْكُرُهُ صَاحِبُ الْعِقْدِ وَغَيْرُهُ، مِمَّنْ يَذْكُرُ طَرَفَ الْفَوَائِدِ، وَلَكِنْ لَمْ أَرَ هَذَا بِإِسْنَادٍ تَسْكُنُ النَّفْسُ إِلَيْهِ. وَاللَّهُ أَعْلَمُ. ما فعله عثمان ؓ بعد توليه الخلافة وَأَمَّا قَوْلُ الشَّعْبِيِّ أَنَّهُ زَادَ النَّاسَ مِائَةً، يَعْنِي فِي عَطَاءِ كُلِّ وَاحِدٍ مِنْ جُنْدِ الْمُسْلِمِينَ؛ زَادَهُ عَلَى مَا فَرَضَ لَهُ عُمَرُ مِائَةَ دِرْهَمٍ مِنْ بَيْتِ الْمَالِ، وَكَانَ عُمَرُ قَدْ جَعَلَ لِكُلِّ نَفْسٍ مِنَ الْمُسْلِمِينَ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ دِرْهَمًا مِنْ بَيْتِ الْمَالِ يُفْطِرُ عَلَيْهِ، وَلِأُمَّهَاتِ الْمُؤْمِنِينَ دِرْهَمَيْنِ دِرْهَمَيْنِ، فَلَمَّا وَلِيَ عُثْمَانُ، أَقَرَّ ذَلِكَ وَزَادَهُ، وَاتَّخَذَ سِمَاطًا فِي الْمَسْجِدِ أَيْضًا لِلْمُتَعَبِّدِينَ، وَالْمُعْتَكِفِينَ، وَأَبْنَاءِ السَّبِيلِ، وَالْفُقَرَاءِ، وَالْمَسَاكِينِ، ؓ. وَقَدْ كَانَ أَبُو بَكْرٍ إِذَا خَطَبَ يَقُومُ عَلَى الدَّرَجَةِ الَّتِي تَحْتَ الدَّرَجَةِ الَّتِي كَانَ رَسُولُ اللَّهِ، ﷺ، يَقِفُ عَلَيْهَا فَلَمَّا وَلِيَ عُمَرُ نَزَلَ دَرَجَةً أُخْرَى عَنْ دَرَجَةِ أَبِي بَكْرٍ، ؓ، فَلَمَّا وَلِيَ عُثْمَانُ قَالَ: إِنَّ هَذَا يَطُولُ: فَصَعِدَ إِلَى الدَّرَجَةِ الَّتِي كَانَ يَخْطُبُ عَلَيْهَا رَسُولُ اللَّهِ، ﷺ. وَزَادَ الْأَذَانَ الْأَوَّلَ يَوْمَ الْجُمُعَةَ قَبْلَ الْأَذَانِ الَّذِي كَانَ يُؤُذَّنُ بِهِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ، ﷺ، إِذَا جَلَسَ عَلَى الْمِنْبَرِ. أَوَّلُ حُكُومَةٍ حَكَمَ فِيهَا وَأَمَّا أَوَّلُ حُكُومَةٍ حَكَمَ فِيهَا فَقَضِيَّةُ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، وَذَلِكَ أَنَّهُ غَدَا عَلَى ابْنَةِ أَبِي لُؤْلُؤَةَ قَاتِلِ عُمَرَ فَقَتَلَهَا، وَضَرَبَ رَجُلًا نَصْرَانِيًّا يُقَالُ لَهُ: جُفَيْنَةُ. بِالسَّيْفِ فَقَتَلَهُ، وَضَرَبَ الْهُرْمُزَانَ الَّذِي كَانَ صَاحِبَ تَسْتُرَ فَقَتَلَهُ، وَكَانَ قَدْ قِيلَ: إِنَّهُمَا مَالَئَا أَبَا لُؤْلُؤَةَ عَلَى قَتْلِ عُمَرَ. فَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ عُمَرُ قَدْ أَمَرَ بِسَجْنِهِ لِيَحْكُمَ فِيهِ الْخَلِيفَةُ مِنْ بَعْدِهِ، فَلَمَّا وَلِيَ عُثْمَانُ، وَجَلَسَ لِلنَّاسِ، كَانَ أَوَّلَ مَا تُحُوكِمَ إِلَيْهِ فِي شَأْنِ عُبَيْدِ اللَّهِ فَقَالَ عَلِيٌّ: مَا مِنَ الْعَدْلِ تَرْكُهُ. وَأَمَرَ بِقَتْلِهِ. وَقَالَ بَعْضُ الْمُهَاجِرِينَ: أَيُقْتَلُ أَبُوهُ بِالْأَمْسِ وَيُقْتَلُ هُوَ الْيَوْمَ ! فَقَالَ عَمْرُو بْنُ الْعَاصِ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَدْ بَرَّأَكَ اللَّهُ مِنْ ذَلِكَ؛ قَضِيَّةٌ لَمْ تَكُنْ فِي أَيَّامِكَ فَدَعْهَا عَنْكَ. فَوَدَى عُثْمَانُ، ؓ، أُولَئِكَ الْقَتْلَى مِنْ مَالِهِ؛ لِأَنَّ أَمْرَهُمْ إِلَيْهِ، إِذْ لَا وَارِثَ لَهُمْ إِلَّا بَيْتُ الْمَالِ، وَالْإِمَامُ يَرَى الْأَصْلَحَ فِي ذَلِكَ، وَخَلَّى سَبِيلَ عُبَيْدِ اللَّهِ. قَالُوا: فَكَانَ زِيَادُ بْنُ لَبِيدٍ الْبَيَاضِيُّ إِذَا رَأَى عُبَيْدَ اللَّهِ بْنَ عُمَرَ يَقُولُ: أَلَا يَا عُبَيْدَ اللَّهِ مَالَكَ مَهْرَبٌ وَلَا مَلْجَأٌ مِنِ ابْنِ أَرْوَى وَلَا خَفَرْ     أَصَبْتَ دَمًا وَاللَّهِ فِي غَيْرِ حِلِّهِ حَرَامًا وَقَتْلُ الْهُرْمُزَانِ لَهُ خَطَرْ     عَلَى غَيْرِ شَيْءٍ غَيْرَ أَنْ قَالَ قَائِلٌ أَتَتَّهِمُونَ الْهُرْمُزَانَ عَلَى عُمَرَ     فَقَالَ سَفِيهٌ وَالْحَوَادِثُ جَمَّةٌ نَعَمْ أَتَّهِمْهُ قَدْ أَشَارَ وَقَدْ أَمَرَ     وَكَانَ سِلَاحُ الْعَبْدِ فِي جَوْفِ بَيْتِهِ يُقَلِّبُهَا وَالْأَمْرُ بِالْأَمْرِ يُعْتَبَرْ قَالَ: فَشَكَا عُبَيْدُ اللَّهِ بْنُ عُمَرَ زِيَادًا إِلَى عُثْمَانَ، فَاسْتَدْعَى عُثْمَانُ زِيَادَ بْنَ لَبِيدٍ، فَأَنْشَأَ زِيَادٌ يَقُولُ فِي عُثْمَانَ: أَبَا عَمْرٍو عُبَيْدُ اللَّهِ رَهْنٌ     فَلَا تَشْكُكْ بِقَتْلِ الْهُرْمُزَانِ فَإِنَّكَ إِنْ غَفَرْتَ الْجُرْمَ عَنْهُ     وَأَسْبَابُ الْخُطَا فَرَسَا رِهَانِ أَتَعْفُو إِذْ عَفَوْتَ بِغَيْرِ حَقٍّ     فَمَا لَكَ بِالَّذِي يُخْلَى يَدَانِ قَالَ: فَنَهَاهُ عُثْمَانُ عَنْ ذَلِكَ، وَزَبَرَهُ، فَسَكَتَ زِيَادُ بْنُ لَبِيدٍ عَمَّا يَقُولُ. ثُمَّ كَتَبَ عُثْمَانُ بْنُ عَفَّانَ إِلَى عُمَّالِهِ عَلَى الْأَمْصَارِ؛ أُمَرَاءِ الْحَرْبِ وَالْأَئِمَّةِ عَلَى الصَّلَوَاتِ، وَالْأُمَنَاءِ عَلَى بُيُوتِ الْمَالِ؛ يَأْمُرُهُمْ بِالْمَعْرُوفِ، وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ، وَيَحُثُّهُمْ عَلَى طَاعَةِ اللَّهِ وَطَاعَةِ رَسُولِهِ، وَيُحَرِّضُهُمْ عَلَى الِاتِّبَاعِ وَتَرْكِ الِابْتِدَاعِ.

     ✧ Then the year twenty-four began. The burial of the Commander of the Faithful ʿUmar b. al-Khaṭṭāb On its first day the Commander of the Faithful ʿUmar b. al-Khaṭṭāb ؓ was buried, and that was on Sunday according to one report. Three days later the Commander of the Faithful ʿUthmān b. ʿAffān ؓ was given the bayʿah. The caliphate of the Commander of the Faithful ʿUthmān b. ʿAffān ؓ ʿUmar’s ؓ bequest that the matter after him be placed in six men ʿUmar b. al-Khaṭṭāb ؓ had made the matter after him a shūrā among six men: ʿUthmān b. ʿAffān, ʿAlī b. Abī Ṭālib, Ṭalḥah b. ʿUbayd Allāh, al-Zubayr b. al-ʿAwwām, Saʿd b. Abī Waqqāṣ, and ʿAbd al-Raḥmān b. ʿAwf ؓ. He refrained from making it over to one of these men by name, and said: “I will not bear your affair alive or dead. If God wills good for you, He will unite you upon the best of these, just as He united you upon your best after your Prophet ﷺ.” In the completeness of his scrupulousness, he did not mention Saʿīd b. Zayd b. ʿAmr b. Nufayl among the shūrā because he was his paternal cousin, and he feared that he would be favored and appointed because he was his cousin. So he left him out, even though he was one of the ten promised Paradise. Indeed, it is reported in al-Madāʾinī’s transmission from his shaykhs that he excluded him from among them and said: “I am not entering him among them.” And he said to the shūrā members: “ʿAbd Allāh—meaning his son—will attend you, but he has no part in the matter; rather, he attends the shūrā and gives sincere counsel, but is not appointed to anything.” ʿUmar’s bequest concerning who should lead the people in prayer until the shūrā concludes He directed that Ṣuhayb b. Sinān al-Rūmī lead the people in prayer for three days until the shūrā concluded, and that the shūrā members gather and be guarded by people until the matter was settled. He assigned fifty men of the Muslims to guard them, and placed over them as supervisors Abū Ṭalḥah al-Anṣārī and al-Miqdād b. al-Aswad al-Kindī. ʿUmar b. al-Khaṭṭāb said: “I do not think the people will deem anyone equal to ʿUthmān and ʿAlī; the two of them used to write down the revelation before the Messenger of God ﷺ, of what Gabriel ﷺ brought down to him.” They said: When ʿUmar ؓ died and his bier was brought, ʿAlī and ʿUthmān both rushed to it, each wanting to pray over him. ʿAbd al-Raḥmān b. ʿAwf said to them: “Neither of you has any part in this; this belongs to Ṣuhayb, whom ʿUmar commanded to lead the people in prayer.” So Ṣuhayb came forward and prayed over him. And those who descended into his grave with his son ʿAbd Allāh were the shūrā members except Ṭalḥah, for he was absent. The Companions gather to take counsel When the matter of ʿUmar was finished, al-Miqdād b. al-Aswad gathered them in the house of al-Miswar b. Makhramah; it is also said: in the chamber of ʿĀʾishah; and it is said: in the bayt al-māl; and it is said: in the house of Fāṭimah bt. Qays, sister of al-Ḍaḥḥāk b. Qays. The first is most likely, and God knows best. They sat in the house, and Abū Ṭalḥah stood guarding them. ʿAmr b. al-ʿĀṣ and al-Mughīrah b. Shuʿbah came and sat behind the door, but Saʿd b. Abī Waqqāṣ threw pebbles at them and drove them away, saying: “You have come to say: ‘We attended the shūrā matter!’” This was reported by al-Madāʾinī from his shaykhs, but God knows best about its authenticity. The point is that the men were alone with the people in a house, consulting together about their affair. Speech became abundant, and voices rose. Abū Ṭalḥah said: “I thought you would hand it over to one another; I did not think you would contend for it.” Then the matter, after Ṭalḥah’s presence, came to three of them delegating what they had in that to three others. Al-Zubayr delegated what he was entitled to of the leadership to ʿAlī, Saʿd delegated what he had in it to ʿAbd al-Raḥmān b. ʿAwf, and Ṭalḥah left his right to ʿUthmān b. ʿAffān. Then ʿAbd al-Raḥmān said to ʿAlī and ʿUthmān: “Which of you will withdraw from this matter so that we entrust it to him, with God and Islam as a pledge, that he will surely appoint the better of the two remaining men?” The two elders, ʿAlī and ʿUthmān, were silent. Then ʿAbd al-Raḥmān said: “I will abandon my right in this, and God and Islam are a pledge upon me that I will strive and appoint the one of you two who is more entitled to the truth.” They said: “Yes.” Then he addressed each of them about the virtues he possessed, and took from each a covenant and solemn pledge that if he appointed him, he would act justly, and if someone else were appointed over him, he would hear and obey. Each of them said: “Yes.” Then they dispersed. ʿAbd al-Raḥmān b. ʿAwf consults the shūrā members and others about who is best for the caliphate It is reported that the shūrā members entrusted the matter to ʿAbd al-Raḥmān b. ʿAwf so that he might strive for the Muslims in choosing the best of them and appoint him. It is mentioned that he asked everyone he could ask, from the shūrā members and others, and no one indicated anyone but ʿUthmān b. ʿAffān, to the point that he said to ʿAlī: “Tell me, if I do not appoint you, whom do you suggest?” He said: “ʿUthmān.” And he said to ʿUthmān: “Tell me, if I do not appoint you, whom do you suggest?” He said: “ʿAlī b. Abī Ṭālib.” It seems that this was before the matter was confined to three, and ʿAbd al-Raḥmān withdrew from it to consider the best, with God and Islam as a pledge that he would strive to appoint the better of the two men. Then ʿAbd al-Raḥmān b. ʿAwf ؓ rose to consult the people about the two of them and met with the leaders of the people and their armies, all together and separately, two by two and one by one, and in groups, secretly and openly, until he reached the veiled women behind their curtains, and until he asked the children in the Qurʾanic schools, and until he asked those who came to Madinah from the travelers and the Bedouins, during the space of three days and their nights. He did not find two people who differed in giving precedence to ʿUthmān b. ʿAffān, except what is reported from ʿAmmār and al-Miqdād that they suggested ʿAlī b. Abī Ṭālib, then they gave the bayʿah along with the people as will be mentioned. ʿAbd al-Raḥmān pursued this for three days and their nights, not sleeping much except for prayer, supplication, istikhārah, and questioning those of sound opinion and others, and he did not find anyone who deemed any equal to ʿUthmān b. ʿAffān ؓ. The appointment of ʿUthmān ؓ and the people’s bayʿah to him in the mosque When it was the night whose morning broke upon the fourth day from the death of ʿUmar b. al-Khaṭṭāb, he came to the house of his nephew al-Miswar b. Makhramah and said: “Are you asleep, Miswar? By God, I have not slept much for three nights. Go and summon ʿAlī and ʿUthmān for me.” Al-Miswar said: “I said: ‘Which of them shall I begin with?’ He said: ‘Whichever you wish.’ He said: ‘So I went to ʿAlī and said: “Answer my maternal uncle.” He said: “Did he order you to summon anyone else with me?” I said: “Yes.” He said: “Who?” I said: “ʿUthmān b. ʿAffān.” He said: “Which of us did he begin with?” I said: “He did not order me with that; rather, he said: ‘Summon whichever of them you wish first.’ So I came to you.” He said: “So he came out with me. When we passed by the house of ʿUthmān b. ʿAffān, ʿAlī sat down until I entered. I found him performing the witr with the dawn prayer, and I summoned him. He said to me the same as ʿAlī had said to me, exactly. Then he came out. I brought the two of them to my maternal uncle while he was standing praying. When he finished, he turned to ʿAlī and ʿUthmān and said: “I have asked the people about you two, and I have not found anyone who deems anyone equal to you two.” Then he took the pledge from each of them again that if he appointed him, he would act justly, and if someone else were appointed over him, he would hear and obey. Then he went out with them to the mosque, having put on the turban with which the Messenger of God ﷺ had turbaned him, and girt himself with a sword. He sent for the notables of the people from the Emigrants and the Helpers, and a general announcement was made among the people: “Prayer in congregation!” The mosque filled up until it was crowded with people, and the people pressed together until there remained no place for ʿUthmān to sit except in the rearmost rows of the people—and he was a man of modesty ؓ. Then ʿAbd al-Raḥmān b. ʿAwf ascended the pulpit of the Messenger of God ﷺ and stood for a long time, supplicating a long supplication that the people could not hear. Then he spoke and said: “O people, I have asked you secretly and openly, two by two and one by one, and I have not found you deeming anyone equal to one of these two men: either ʿAlī or ʿUthmān. So rise to me, O ʿAlī.” He rose to him and stood beneath the pulpit. ʿAbd al-Raḥmān took him by the hand and said: “Will you give me your bayʿah upon the Book of God, the Sunnah of His Prophet ﷺ, and the practice of Abū Bakr and ʿUmar?” He said: “O God, no; but upon my utmost effort of that and my capacity.” He said: “So he released his hand and said: ‘Rise, O ʿUthmān.’ He took him by the hand and said: ‘Will you give me your bayʿah upon the Book of God, the Sunnah of His Prophet ﷺ, and the practice of Abū Bakr and ʿUmar?’ He said: ‘O God, yes.’ He said: ‘So he raised his head to the ceiling of the mosque, his hand in ʿUthmān’s hand, and said: “O God, hear and witness; O God, hear and witness; O God, hear and witness; O God, I have placed what was on my neck of that upon the neck of ʿUthmān.” He said: “The people crowded to give the bayʿah to ʿUthmān until they surrounded him beneath the pulpit.” He said: “ʿAbd al-Raḥmān sat in the seat of the Prophet ﷺ and seated ʿUthmān below him on the second step. The people came to him giving their bayʿah, and ʿAlī b. Abī Ṭālib gave his bayʿah first, and it is also said last.” What many historians—such as Ibn Jarīr and others—mention from unknown men that ʿAlī said to ʿAbd al-Raḥmān: “You deceived me, and you appointed him only because he is your in-law and so that he would consult you every day in some matter,” and that he hesitated until ʿAbd al-Raḥmān said to him: “So whoever breaks his pledge breaks it only to his own detriment, and whoever fulfills what he has pledged to God, He will give him a great reward” [Sūrat al-Fatḥ: 10]—and other reports that contradict what is established in the Ṣaḥīḥs—are rejected upon their sayers and transmitters, and God knows best. What is presumed of the Companions is contrary to what many ignorant Rāfiḍīs and stupid storytellers imagine, those who have no discrimination between sound reports and weak ones, upright ones and sick ones, anomalous ones and sound ones. And God is the one who grants success to what is right. The day on which bayʿah was given to ʿUthmān ؓ Scholars of sīrah differed about the day on which bayʿah was given to ʿUthmān b. ʿAffān ؓ. Al-Wāqidī reported from his shaykhs that he was given the bayʿah on Monday, with one night remaining of Dhū al-Ḥijjah in the year twenty-three, and he began his caliphate with the new moon of Muḥarram in the year twenty-four. This is very unusual. Al-Wāqidī also reported from Ibn Jurayj, from Ibn Abī Mulaykah, who said: “Bayʿah was given to ʿUthmān b. ʿAffān on the tenth of Muḥarram, after the murder of ʿUmar, three nights later.” This is even more unusual than the one before it. Sayf said, from Khulayd b. Dhafarah and Mujālid: “ʿUthmān was chosen as caliph on the third of Muḥarram in the year twenty-four.” Likewise Sayf reported from ʿUmar, from ʿĀmir al-Shaʿbī, that he said: “The shūrā members agreed upon ʿUthmān on the third of Muḥarram in the year twenty-four. The time of ʿaṣr had come, and the muʾadhdhin of Ṣuhayb had given the call to prayer. The people gathered between the adhān and the iqāmah, and he came out and led them in the ʿaṣr prayer, and he increased the people—meaning in their stipends—by one hundred, and he dispatched delegations to the garrison cities. He was the first to do that.” I say: The outward context of what we have mentioned about his bayʿah implies that it was before midday, but when the people gave him bayʿah in the mosque, he was taken to the house of the shūrā, concerning which there is the aforementioned disagreement, and the rest of the people gave him bayʿah there. It is as if the bayʿah was not completed until after ẓuhr. On that day Ṣuhayb led the ẓuhr prayer in the Prophet’s mosque, and the first prayer that the caliph, the Commander of the Faithful ʿUthmān b. ʿAffān, led the Muslims in was the ʿaṣr prayer, as al-Shaʿbī and others have mentioned. The first sermon he delivered to the Muslims As for the first sermon he delivered to the Muslims, Sayf b. ʿUmar reported from Badr b. ʿUthmān, from his paternal uncle, who said: “When the shūrā members gave bayʿah to ʿUthmān, he came out, the most sorrowful of them, and came to the pulpit of the Prophet ﷺ and addressed the people. He praised God and extolled Him, and invoked blessings upon the Prophet ﷺ, and said: ‘Indeed, you are in an abode of departure and in the remnant of your lifetimes, so hasten your appointed times with the best of what you are able, for you have been overtaken—whether morning or evening befalls you. Lo, this world has been folded upon delusion, so let not the life of this world deceive you, nor let the Deceiver deceive you concerning God [Luqmān: 33]. Take lesson from those who have passed on, then strive and do not be heedless. Where are the sons of this world and its brothers who cultivated it, built it, and enjoyed it for a long time? Has it not cast them out? Cast away this world as God has cast it away, and seek the Hereafter, for God has struck for it a parable, and that which is better, for He, exalted is He, said: And strike for them the parable of the life of this world as water which We send down from the sky, and the vegetation of the earth mingles with it, then it becomes dry stubble which the winds scatter; and God is ever, over all things, powerful. Wealth and children are an adornment of the life of this world, but the enduring good deeds are better with your Lord in reward and better in hope [Sūrat al-Kahf: 45, 46].’” He said: “And the people came forward giving him bayʿah.” I say: This sermon was either after the ʿaṣr prayer on that day or before midday, with ʿAbd al-Raḥmān b. ʿAwf sitting at the top of the pulpit, and this is more likely. And God knows best. What some people mention, that when ʿUthmān delivered his first sermon he became tongue-tied and did not know what to say until he said: “O people, the first ride is difficult, and if I live, the sermon will come to you in its proper form,” is something mentioned by the author of al-ʿIqd and others who record curious benefits, but I have not seen this with a chain of transmission that puts the soul at ease. And God knows best. What ʿUthmān ؓ did after assuming the caliphate As for al-Shaʿbī’s statement that he increased the people by one hundred—meaning in the stipend of each individual soldier of the Muslims—he added to what ʿUmar had allotted him one hundred dirhams from the bayt al-māl. ʿUmar had assigned for every soul of the Muslims in each night of Ramaḍān one dirham from the bayt al-māl to break his fast, and for the Mothers of the Believers two dirhams each. When ʿUthmān took office, he confirmed that and increased it, and he set up a dining cloth in the mosque as well for the devout worshippers, those in iʿtikāf, wayfarers, the poor, and the destitute ؓ. Abū Bakr used to stand, when giving a sermon, on the step below the step upon which the Messenger of God ﷺ used to stand. When ʿUmar took office, he descended another step below the step of Abū Bakr ؓ. When ʿUthmān took office, he said: “This is becoming too long,” and he ascended to the step upon which the Messenger of God ﷺ used to give sermons. He also added the first adhān on Friday before the adhān that used to be given in front of the Messenger of God ﷺ when he sat upon the pulpit. The first ruling in which he judged As for the first case in which he ruled, it was the affair of ʿUbayd Allāh b. ʿUmar, namely that he went out in the morning against the daughter of Abū Luʾluʾah, the killer of ʿUmar, and killed her; and he struck a Christian man called Jufaynah with the sword and killed him; and he struck al-Hurmuzān, who had been the commander of Tustar, and killed him. It had been said that the two of them had conspired with Abū Luʾluʾah to kill ʿUmar, but God knows best. ʿUmar had ordered him to be imprisoned so that the caliph after him might judge his case. When ʿUthmān took charge and sat for the people, the first matter brought before him for judgment was the affair of ʿUbayd Allāh. ʿAlī said: “It is not justice to leave him.” He ordered that he be killed. Some of the Emigrants said: “His father was killed yesterday, and he is to be killed today!” ʿAmr b. al-ʿĀṣ said: “O Commander of the Faithful, God has absolved you of that. It is a case that did not occur in your days, so put it aside.” So ʿUthmān, ؓ, paid the blood money for those slain from his own wealth, because their affair belonged to him, since they had no heir except the public treasury, and the imam may deem what is most fitting in that matter. He released ʿUbayd Allāh. They said: When Ziyād b. Labīd al-Bayāḍī saw ʿUbayd Allāh b. ʿUmar, he would say: Alas, O ʿUbayd Allāh, you have no escape and no refuge from the son of Arwā, nor any protection. You shed blood, by God, unlawfully, forbidden blood, and the killing of al-Hurmuzān is a grave matter for him. For no reason, other than that a speaker said: “Do you suspect al-Hurmuzān concerning ʿUmar?” A fool replied, while misfortunes are many: “Yes, I suspect him; he pointed and he ordered.” The slave’s weapon was in the hollow of his house, turning it over, while the matter is judged by its order. He said: ʿUbayd Allāh b. ʿUmar complained to ʿUthmān about Ziyād, so ʿUthmān summoned Ziyād b. Labīd, and Ziyād proceeded to say about ʿUthmān: Abā ʿAmr, ʿUbayd Allāh is a pledge; do not doubt concerning the killing of al-Hurmuzān. For if you pardon the crime for him, while the causes of error are two horses in a race, would you pardon when you have pardoned without right? Then you have no power over what is abandoned by two hands. He said: ʿUthmān forbade him from that and rebuked him, so Ziyād b. Labīd fell silent concerning what he used to say. Then ʿUthmān b. ʿAffān wrote to his governors in the garrison cities: the commanders of war and the imams of the prayers, and the trustees of the treasuries, commanding them to do good, forbidding them from evil, urging them to obey God and obey His Messenger, and inciting them to follow and to abandon innovation.

181. Tarikh (al-Tabari) 1978No grade recorded

     عَزَلَ عُثْمَانُ الْمُغِيرَةَ بْنَ شُعْبَةَ عَنِ الْكُوفَةِ وَوَلَّى عَلَيْهَا سَعْدَ بْنَ أَبِي وَقَّاصٍ قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ عَزَلَ عُثْمَانُ الْمُغِيرَةَ بْنَ شُعْبَةَ عَنِ الْكُوفَةِ، وَوَلَّى عَلَيْهَا سَعْدَ بْنَ أَبِي وَقَّاصٍ، فَكَانَ أَوَّلَ عَامِلٍ وَلَّاهُ؛ لِأَنَّ عُمَرَ قَالَ: فَإِنْ أَصَابَتِ الْإِمْرَةُ سَعْدًا فَذَاكَ، وَإِلَّا فَلْيَسْتَعِنْ بِهِ أَيُّكُمْ وَلِيَ، فَإِنِّي لَمْ أَعْزِلْهُ عَنْ عَجْزٍ وَلَا خِيَانَةٍ. فَاسْتَعْمَلَ سَعْدًا عَلَيْهَا سَنَةً وَبَعْضَ أُخْرَى. وَقَالَ الْوَاقِدِيُّ فِيمَا ذَكَرَهُ عَنْ أُسَامَةَ بْنِ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ أَنَّ عُمَرَ أَوْصَى أَنْ تُقَرَّ عُمَّالُهُ سَنَةً، فَلَمَّا وَلِيَ عُثْمَانُ أَقَرَّ الْمُغِيرَةَ بْنَ شُعْبَةَ عَلَى الْكُوفَةِ سَنَةً، ثُمَّ عَزَلَهُ، وَاسْتَعْمَلَ سَعْدًا، ثُمَّ عَزَلَهُ وَوَلَّى الْوَلِيدَ بْنَ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ. قَالَ ابْنُ جَرِيرٍ: فَعَلَى مَا ذَكَرَهُ الْوَاقِدِيُّ تَكُونُ وِلَايَةُ سَعْدٍ عَلَى الْكُوفَةِ سَنَةَ خَمْسٍ وَعِشْرِينَ. وَسَبَبُ ذَلِكَ -يعني عزل سعد - أَنَّ سَعْدًا اقْتَرَضَ مِنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ مِنْ بَيْتِ الْمَالِ قَرْضًا، فَلَمَّا تَقَاضَاهُ ابْنُ مَسْعُودٍ لَمْ يَتَيَسَّرْ لَهُ قَضَاؤُهُ فَارْتَفَعَ بَيْنَهُمَا الْكَلَامُ، فَقَالَ لَهُ سَعْدٌ: مَا أَرَاكَ إِلَّا سَتَلْقَى شَرًّا، هَلْ أَنْتَ إِلَّا ابْنُ مَسْعُودٍ عَبْدٌ مِنْ هُذَيْلٍ ؟ فَقَالَ: أَجَلْ وَاللَّهِ إِنِّي لَابْنُ مَسْعُودٍ وَإِنَّكَ لَابْنُ حُمَيْنَةَ. وَكَانَ هَاشِمُ بْنُ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ حَاضِرًا فَقَالَ: إِنَّكُمَا لَصَاحِبَا رَسُولِ اللَّهِ ﷺ، يَنْظُرُ إِلَيْكُمَا. فَرَفَعَ سَعْدٌ يَدَهُ لِيَدْعُوَ عَلَى ابْنِ مَسْعُودٍ، وَكَانَ فِيهِ حِدَّةٌ، فَقَالَ: اللَّهُمَّ رَبَّ السَّمَاوَاتِ وَالْأَرْضِ. فَقَالَ ابْنُ مَسْعُودٍ: وَيْلَكَ قُلْ خَيْرًا وَلَا تَلْعَنْ. فَقَالَ سَعْدٌ عِنْدَ ذَلِكَ: أَمَا وَاللَّهِ لَوْلَا اتِّقَاءُ اللَّهِ لَدَعَوْتُ عَلَيْكَ دَعْوَةً لَا تُخْطِئُكَ. فَوَلَّى عَبْدُ اللَّهِ سَرِيعًا حَتَّى خَرَجَ، ثُمَّ اسْتَعَانَ عَبْدُ اللَّهِ بِأُنَاسٍ عَلَى اسْتِخْرَاجِ الْمَالِ، وَاسْتَعَانَ سَعْدٌ بِأُنَاسٍ عَلَى إِنْظَارِهِ، فَافْتَرَقُوا وَبَعْضُهُمْ يَلُومُ بَعْضًا، يَلُومُ هَؤُلَاءِ سَعْدًا وَهَؤُلَاءِ عَبْدَ اللَّهِ، فَكَانَ أَوَّلَ مَا نُزِغَ بِهِ بَيْنَ أَهْلِ الْكُوفَةِ، وَأَوَّلَ مِصْرٍ نَزَغَ الشَّيْطَانُ بَيْنَ أَهْلِهِ. وَبَلَغَ الْخَبَرُ عُثْمَانَ فَغَضِبَ عَلَيْهِمَا فَعَزَلَ سَعْدًا وَأَقَرَّ عَبْدَ اللَّهِ، وَاسْتَعْمَلَ الْوَلِيدَ بْنَ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ مَكَانَ سَعْدٍ، وَكَانَ عَلَى عَرَبِ الْجَزِيرَةِ عَامِلًا لِعُمَرَ بْنِ الْخَطَّابِ، وَعُثْمَانَ بْنِ عَفَّانَ بَعْدَهُ، فَقَدِمَ الْكُوفَةَ وَالِيًا عَلَيْهَا، ( وَأَقَامَ عَلَيْهَا خَمْسَ سِنِينَ، وَهُوَ مِنْ أَحَبِّ النَّاسِ إِلَى أَهْلِهَا ). فَلَمَّا قَدِمَ قَالَ لَهُ سَعْدٌ: أَكِسْتَ بَعْدَنَا أَمْ حَمُقْنَا بَعْدَكَ ؟ فَقَالَ: لَا تَجْزَعَنَّ يَا أَبَا إِسْحَاقَ، كُلُّ ذَلِكَ لَمْ يَكُنْ، وَإِنَّمَا هُوَ الْمُلْكُ يَتَغَدَّاهُ قَوْمٌ وَيَتَعَشَّاهُ آخَرُونَ. فَقَالَ سَعْدٌ: أَرَاكُمْ جَعَلْتُمُوهَا مُلْكًا ! وَقَالَ لَهُ ابْنُ مَسْعُودٍ: مَا أَدْرِي أَصَلُحَتْ بَعْدَنَا أَمْ فَسَدَ النَّاسُ ! غزو الوليد بن عقبة أذربيجان وأرمينية قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ أَرْبَعٍ وَعِشْرِينَ - غَزَا الْوَلِيدُ بْنُ عُقْبَةَ أَذْرَبِيجَانَ وَأَرْمِينِيَّةَ حِينَ مَنَعَ أَهْلُهَا مَا كَانُوا صَالَحُوا عَلَيْهِ فِي أَيَّامِ عُمَرَ بْنِ الْخَطَّابِ، وَهَذَا فِي رِوَايَةِ أَبِي مِخْنَفٍ. وَأَمَّا فِي رِوَايَةِ غَيْرِهِ، فَإِنَّ ذَلِكَ كَانَ فِي سَنَةِ سِتٍّ وَعِشْرِينَ. ثُمَّ ذَكَرَ ابْنُ جَرِيرٍ هَاهُنَا هَذِهِ الْوَقْعَةَ، وَمُلَخَّصُهَا أَنَّ الْوَلِيدَ بْنَ عُقْبَةَ سَارَ بِجَيْشِ الْكُوفَةِ نَحْوَ أَذْرَبِيجَانَ وَأَرْمِينِيَةَ حِينَ نَقَضُوا الْعَهْدَ فَوَطِئَ بِلَادَهُمْ، وَأَغَارَ بِأَرَاضِي تِلْكَ النَّاحِيَةِ، فَغَنِمَ وَسَبَى، وَأَخَذَ أَمْوَالًا جَزِيلَةً، فَلَمَّا أَيْقَنُوا بِالْهِلْكَةِ صَالَحَهُ أَهْلُهَا عَلَى مَا كَانُوا صَالَحُوا عَلَيْهِ حُذَيْفَةَ بْنَ الْيَمَانِ؛ ثَمَانِمِائَةِ أَلْفِ دِرْهَمٍ فِي كُلِّ سَنَةٍ، فَقَبَضَ مِنْهُمْ جِزْيَةَ سَنَةٍ، ثُمَّ رَجَعَ سَالِمًا غَانِمًا إِلَى الْكُوفَةِ، فَمَرَّ بِالْمَوْصِلِ، وَجَاءَهُ كِتَابُ عُثْمَانَ وَهُوَ بِهَا يَأْمُرُهُ أَنْ يُمِدَّ أَهْلَ الشَّامِ عَلَى حَرْبِ أَهْلِ الرُّومِ. بعث عثمان إلى الشام لمحاربة الروم قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ جَاشَتِ الرُّومُ حَتَّى خَافَ أَهْلُ الشَّامِ وَبَعَثُوا إِلَى عُثْمَانَ، ؓ، يَسْتَمِدُّونَهُ، فَكَتَبَ إِلَى الْوَلِيدِ بْنِ عُقْبَةَ؛ أَنْ إِذَا جَاءَكَ كِتَابِي هَذَا، فَابْعَثْ رَجُلًا أَمِينًا كَرِيمًا شُجَاعًا قِي ثَمَانِيَةِ آلَافٍ أَوْ تِسْعَةِ آلَافٍ أَوْ عَشَرَةِ آلَافٍ إِلَى إِخْوَانِكُمْ بِالشَّامِ. فَقَامَ الْوَلِيدُ بْنُ عُقْبَةَ فِي النَّاسِ خَطِيبًا حِينَ وَصَلَ إِلَيْهِ كِتَابُ عُثْمَانَ، فَأَخْبَرَهُمْ بِمَا أَمَرَهُ بِهِ أَمِيرُ الْمُؤْمِنِينَ، وَنَدَبَ النَّاسَ، وَحَثَّهُمْ عَلَى الْجِهَادِ وَمُعَاوَنَةِ مُعَاوِيَةَ وَأَهْلِ الشَّامِ، وَأَمَّرَ سَلْمَانَ بْنَ رَبِيعَةَ عَلَى النَّاسِ الَّذِينَ يَخْرُجُونَ إِلَى الشَّامِ، فَانْتَدَبَ فِي ثَلَاثَةِ أَيَّامٍ ثَمَانِيَةُ آلَافٍ، فَبَعَثَهُمْ إِلَى الشَّامِ، وَعَلَى جُنْدِ الْمُسْلِمِينَ حَبِيبُ بْنُ مُسْلِمٍ الْفِهْرِيُّ. فَلَمَّا اجْتَمَعَ الْجَيْشَانِ شَنُّوا الْغَارَاتِ عَلَى بِلَادِ الرُّومِ، فَغَنِمُوا وَسَبَوْا سَبْيًا كَثِيرًا، وَفَتَحُوا حُصُونًا كَثِيرَةً. وَلِلَّهِ الْحَمْدُ. وَزَعَمَ الْوَاقِدِيُّ أَنَّ الَّذِي أَمَدَّ أَهْلَ الشَّامِ بِسَلْمَانَ بْنِ رَبِيعَةَ إِنَّمَا هُوَ سَعِيدُ بْنُ الْعَاصِ؛ عَنْ كِتَابِ عُثْمَانَ، ؓ، فَبَعَثَ سَعِيدُ بْنُ الْعَاصِ سَلْمَانَ بْنَ رَبِيعَةَ بِسِتَّةِ آلَافِ فَارِسٍ حَتَّى انْتَهَى إِلَى حَبِيبِ بْنِ مَسْلَمَةَ وَقَدْ أَقْبَلَ إِلَيْهِ الْمَوْرِيَانُ الرُّومِيُّ فِي ثَمَانِينَ أَلْفًا مِنَ الرُّومِ وَالتُّرْكِ، وَكَانَ حَبِيبُ بْنُ مَسْلَمَةَ شُجَاعًا شَهْمًا، فَعَزَمَ عَلَى أَنْ يُبَيِّتَ جَيْشَ الرُّومِ، فَسَمِعَتْهُ امْرَأَتُهُ يَقُولُ لِلْأُمَرَاءِ ذَلِكَ، فَقَالَتْ لَهُ: فَأَيْنَ مَوْعِدِي مَعَكَ. تَعْنِي أَيْنَ أَجْتَمِعُ بِكَ غَدًا ؟ فَقَالَ لَهَا: مَوْعِدُكِ سُرَادِقُ مَوْرِيَانَ أَوِ الْجَنَّةُ. ثُمَّ نَهَضَ إِلَيْهِمْ فِي اللَّيْلِ بِمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ، فَقَتَلَ مَنْ أَشْرَفَ لَهُ، وَسَبَقَتْهُ امْرَأَتُهُ إِلَى سُرَادِقِ مَوْرِيَانَ، فَكَانَتْ أَوَّلَ امْرَأَةٍ مِنَ الْعَرَبِ ضُرِبَ عَلَيْهَا سُرَادِقُ، وَقَدْ مَاتَ عَنْهَا حَبِيبُ بْنُ مَسْلَمَةَ بَعْدَ ذَلِكَ، فَخَلَفَ عَلَيْهَا بَعْدَهُ الضَّحَّاكُ بْنُ قَيْسٍ الْفِهْرِيُّ؛ فَهِيَ أُمُّ وَلَدِهِ. من حج في هذه السنة قَالَ ابْنُ جَرِيرٍ: وَاخْتُلِفَ فِي مَنْ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ؛ فَقَالَ الْوَاقِدِيُّ وَأَبُو مَعْشَرٍ: حَجَّ بِهِمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ بِأَمْرِ عُثْمَانَ. وَقَالَ آخَرُونَ: حَجَّ بِالنَّاسِ عُثْمَانُ بْنُ عَفَّانَ، ؓ. وَالْأَوَّلُ هُوَ الْأَشْهَرُ؛ فَإِنَّ عُثْمَانَ لَمْ يَتَمَكَّنْ مِنَ الْحَجِّ فِي هَذِهِ السَّنَةِ لِأَجْلِ رُعَافٍ أَصَابَهُ مَعَ النَّاسِ فِي هَذِهِ السَّنَةِ حَتَّى خُشِيَ عَلَيْهِ. وَكَانَ يُقَالُ لِهَذِهِ السَّنَةِ: سَنَةُ الرُّعَافِ. فتح أبو موسى الأشعري الري وَفِيهَا افْتَتَحَ أَبُو مُوسَى الْأَشْعَرِيُّ الرَّيَّ بَعْدَ مَا نَقَضُوا الْعَهْدَ الَّذِي كَانَ وَاثَقَهُمْ عَلَيْهِ حُذَيْفَةُ بْنُ الْيَمَانِ، ؓ.

     ✧ ʿUthmān dismissed al-Mughīrah b. Shuʿbah from al-Kūfah and appointed Saʿd b. Abī Waqqāṣ over it. Ibn Jarīr said: In this year ʿUthmān dismissed al-Mughīrah b. Shuʿbah from al-Kūfah and appointed Saʿd b. Abī Waqqāṣ over it. He was the first governor he appointed, because ʿUmar had said: "If the office of commander comes to Saʿd, then that is that; otherwise, let whoever of you is appointed seek his assistance, for I did not dismiss him out of incapacity or betrayal." So he employed Saʿd over it for a year and part of another. Al-Wāqidī said, in what he mentioned from Usāmah b. Zayd b. Aslam, from his father, that ʿUmar had bequeathed that his governors be confirmed for a year. When ʿUthmān took office, he confirmed al-Mughīrah b. Shuʿbah over al-Kūfah for a year, then dismissed him and employed Saʿd. Then he dismissed him and appointed al-Walīd b. ʿUqbah b. Abī Muʿayṭ. Ibn Jarīr said: According to what al-Wāqidī mentioned, Saʿd's governorship over al-Kūfah would be in the year twenty-five. The reason for that—meaning Saʿd's dismissal—was that Saʿd had taken a loan from ʿAbd Allāh b. Masʿūd from the public treasury. When Ibn Masʿūd demanded repayment, it was not easy for him to repay it, and words rose between them. Saʿd said to him: "I see you will meet nothing but evil. Are you anything but Ibn Masʿūd, a slave from Hudhayl?" He replied: "Yes, by God, I am Ibn Masʿūd, and you are Ibn Ḥumaynah." Hāshim b. ʿUtbah b. Abī Waqqāṣ was present and said: "You are both companions of the Messenger of God ﷺ; he looks upon you both." So Saʿd raised his hand to pray against Ibn Masʿūd, for he had a sharp temper, and said: "O God, Lord of the heavens and the earth." Ibn Masʿūd said: "Woe to you! Say good and do not curse." Saʿd then said: "By God, were it not for the fear of God, I would utter against you a prayer that would not miss you." ʿAbd Allāh quickly turned away and went out. Then ʿAbd Allāh sought help from some people to extract the money, and Saʿd sought help from some people to grant him a delay, and they parted with some of them blaming others: these blamed Saʿd and those blamed ʿAbd Allāh. That was the first discord stirred among the people of al-Kūfah, and the first garrison town in which Satan stirred discord among its people. The news reached ʿUthmān, and he became angry with them both. He dismissed Saʿd and kept ʿAbd Allāh, and appointed al-Walīd b. ʿUqbah b. Abī Muʿayṭ in Saʿd's place. He had been governor over the Arabs of al-Jazīrah for ʿUmar b. al-Khaṭṭāb, and for ʿUthmān b. ʿAffān after him. He arrived in al-Kūfah as its governor, and he remained over it for five years, and he was one of the most beloved of people to its inhabitants. When he arrived, Saʿd said to him: "Did you become cleverer after us, or did we become fools after you?" He said: "Do not be distressed, O Abū Isḥāq. None of that was the case. It is simply sovereignty: one people breakfasts on it and another sups on it." Saʿd said: "I see that you have made it a sovereignty!" And Ibn Masʿūd said to him: "I do not know whether things have improved after us, or whether the people have become corrupt." The expedition of al-Walīd b. ʿUqbah to Azerbaijan and Armenia Ibn Jarīr said: In this year—meaning the year twenty-four—al-Walīd b. ʿUqbah raided Azerbaijan and Armenia when their inhabitants withheld what they had agreed to in the days of ʿUmar b. al-Khaṭṭāb. This is according to the account of Abū Mikhnaf. According to the account of others, that took place in the year twenty-six. Then Ibn Jarīr mentioned this event here, and its summary is that al-Walīd b. ʿUqbah marched with the army of al-Kūfah toward Azerbaijan and Armenia when they broke the treaty. He subdued their lands, raided the territories of that region, captured booty and prisoners, and took abundant wealth. When they were certain of destruction, its inhabitants made peace with him on the same terms they had made with Ḥudhayfah b. al-Yamān: eight hundred thousand dirhams each year. He collected from them the tribute of one year, then returned safe and enriched to al-Kūfah. He passed by al-Mawṣil, and the letter of ʿUthmān reached him there, commanding him to send reinforcements to the people of Syria for the war against the people of the Romans. ʿUthmān sent to Syria to fight the Romans Ibn Jarīr said: In this year the Romans stirred so much that the people of Syria became afraid and sent to ʿUthmān, ؓ, requesting reinforcements. He wrote to al-Walīd b. ʿUqbah: "When this letter of mine reaches you, send a trustworthy, generous, brave man at the head of eight thousand, nine thousand, or ten thousand to your brethren in Syria." So al-Walīd b. ʿUqbah stood among the people as a preacher when ʿUthmān's letter reached him, informed them of what the Commander of the Faithful had commanded him, summoned the people, urged them to jihād and to support Muʿāwiyah and the people of Syria, and appointed Salmān b. Rabīʿah over the people who would go out to Syria. In three days eight thousand volunteered, and he sent them to Syria, with Ḥabīb b. Muslim al-Fihrī in command of the Muslim army. When the two armies gathered, they launched raids on the lands of the Romans, captured booty and took many prisoners, and conquered many fortresses. Praise be to God. Al-Wāqidī claimed that the one who reinforced the people of Syria with Salmān b. Rabīʿah was Saʿīd b. al-ʿĀṣ, acting on ʿUthmān's letter, ؓ. Saʿīd b. al-ʿĀṣ sent Salmān b. Rabīʿah with six thousand horsemen until he reached Ḥabīb b. Maslamah, who had been approached by al-Mawriyān the Roman with eighty thousand Romans and Turks. Ḥabīb b. Maslamah was brave and resolute, and he resolved to raid the Roman army at night. His wife heard him telling the commanders that, and she said to him: "Where is my tryst with you?"—meaning where shall I meet you tomorrow? He said to her: "Your tryst is the pavilion of Mawriyān or Paradise." Then he marched against them at night with those Muslims who were with him, and killed whoever confronted him. His wife preceded him to the pavilion of Mawriyān, and she was the first Arab woman for whom a pavilion was set up. Later Ḥabīb b. Maslamah died leaving her, and after him al-Ḍaḥḥāk b. Qays al-Fihrī married her; she is the mother of his child. Who led the pilgrimage in this year Ibn Jarīr said: There is disagreement about who led the people in pilgrimage this year. Al-Wāqidī and Abū Maʿshar said: ʿAbd al-Raḥmān b. ʿAwf led them by ʿUthmān's command. Others said: ʿUthmān b. ʿAffān led the people in pilgrimage, ؓ. The first is the better known, because ʿUthmān was not able to perform the pilgrimage this year due to a nosebleed that afflicted him among the people this year until his life was feared for. This year was called the Year of the Nosebleed. The conquest of al-Rayy by Abū Mūsā al-Ashʿarī In it, Abū Mūsā al-Ashʿarī conquered al-Rayy after they broke the treaty that Ḥudhayfah b. al-Yamān, ؓ, had made with them.

182. Tarikh (al-Tabari) 1979No grade recorded

     بَرَكَةُ أُمُّ أَيْمَنَ مَوْلَاةُ رَسُولِ اللَّهِ ﷺ بَرَكَةُ، أُمُّ أَيْمَنَ. مَوْلَاةُ رَسُولِ اللَّهِ ﷺ   [وَحَاضِنَتُهُ]. وَرَثَهَا مِنْ أَبِيهِ، وَكَانَتْ سَوْدَاءَ، فَأَعْتَقَهَا حِينَ تَزَوَّجَ [خَدِيجَةَ ؓ ] فَتَزَوَّجَهَا عَبْدُ اللَّهِ بْنُ زَيْدٍ، فَوَلَدَتْ لَهُ: أَيْمَنَ، وَتَزَوَّجَتْ بَعْدَهُ زَيْدَ بْنَ حَارِثَةَ، فَوَلَدَتْ لَهُ أُسَامَةَ بْنَ زَيْدٍ ؓ. عَنْ جَرِيرِ بْنِ حَازِمٍ قَالَ: سَمِعْتُ] عُثْمَانَ بْنَ الْقَاسِمِ يُحَدِّثُ قَالَ: لَمَّا هَاجَرَتْ أُمُّ أَيْمَنَ أَمْسَتْ بِالْمُنْصَرَفِ دُونَ الرَّوْحَاءِ، فَعَطِشَتْ، فَدُلِّيَ عَلَيْهَا مِنَ السَّمَاءِ دَلْوُ مَاءٍ بِرِشَاءٍ أَبْيَضَ،  فَأَخَذَتْهُ فَشَرِبَتْهُ حَتَّى رَوِيَتْ، فَكَانَتْ تَقُولُ: مَا أَصَابَنِي بَعْدَ ذَلِكَ عَطَشٌ، وَلَقَدْ تَعَرَّضْتُ لِلْعَطَشِ بِالصَّوْمِ فِي الْهَوَاجِرِ فَمَا عَطِشْتُ بَعْدَ تِلْكَ الشَّرْبَةِ، وَإِنِّي كُنْتُ لَأَصُومُ فِي الْيَوْمِ الْحَارِّ فَمَا أَعْطَشُ. وَعَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ: جَاءَتْ أُمُّ أَيْمَنَ إِلَى النَّبِيِّ ﷺ فَقَالَتِ: احْمِلْنِي فَقَالَ: "أَحْمِلُكِ عَلَى وَلَدِ النَّاقَةِ" فَقَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّهُ لَا يُطِيقُنِي وَلَا أُرِيدُهُ. قَالَ: "لَا أَحْمِلُكِ إِلَّا عَلَى وَلَدِ النَّاقَةِ". يَعْنِي: كَانَ يُمَازِحُهَا، وَكَانَ يَمْزَحُ وَلَا يَقُولُ إِلَّا حَقًّا، وَالْإِبِلُ كُلُّهَا وَلَدُ النُّوقِ.   قَالَ عُلَمَاءُ السِّيَرِ: حَضَرَتْ أُمُّ أَيْمَنَ أُحُدًا، وَكَانَتْ تَسْقِي الْمَاءَ، وَتُدَاوِي الْجَرْحَى، وَشَهِدَتْ خَيْبَرَ، وَلَمَّا قُبِضَ رَسُولُ اللَّهِ ﷺ بَكَتْ وَقَالَتْ: إِنَّمَا أَبْكِي عَلَى خَبَرِ السَّمَاءِ، كَيْفَ انْقَطَعَ، وَلَمَّا قُتِلَ عُمَرُ بَكَتْ وَقَالَتِ: الْيَوْمَ وَهِيَ الْإِسْلَامُ. وَتُوُفِّيَتْ فِي أَوَّلِ خِلَافَةِ عُثْمَانَ وَقِيلَ: فِي خِلَافَةِ أَبِي بَكْرٍ. عُثْمَانُ بْنُ قَيْسِ بْنِ أَبِي الْعَاصِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَهْمٍ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عُثْمَانُ بْنُ قَيْسِ بْنِ أَبِي الْعَاصِ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَهْمٍ ذُكِرَ فِي الصَّحَابَةِ، وَشَهِدَ الْفَتْحَ بِمِصْرَ، وَهُوَ أَوَّلُ مَنْ وَلِيَ الْقَضَاءَ بِمِصْرَ،  وَكَانَ صَاحِبَ ضِيَافَةٍ، فَقَالَ يَزِيدُ بْنُ أَبِي حَبِيبٍ: كَتَبَ عُمَرُ بْنُ الْخَطَّابِ إِلَى عَمْرِو بْنِ الْعَاصِ: أَنْ أَفْرِضْ لِكُلِّ مَنْ قِبَلَكَ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَةِ فِي مِائَتَيْنِ [مِنَ] الْعَطَاءِ، وَابْلُغْ ذَلِكَ بِنَفْسِكَ بِإِمَارَتِكَ، وَافْرِضْ لِخَارِجَةَ بْنِ حُذَافَةَ فِي الشَّرَفِ لِشَجَاعَتِهِ، وَافْرِضْ لِعُثْمَانَ بْنِ قَيْسٍ فِي الشَّرَفِ لِضِيَافَتِهِ. لُبَابَةُ الْكُبْرَى بِنْتُ الْحَارِثِ بْنِ حَزْنٍ 237 - لُبَابَةُ الْكُبْرَى بِنْتُ الْحَارِثِ بْنِ حَزْنٍ وَهِيَ أَوَّلُ امْرَأَةٍ أَسْلَمَتْ بَعْدَ خَدِيجَةَ،  تَزَوَّجَهَا الْعَبَّاسُ، فَوَلَدَتْ لَهُ: الْفَضْلَ، وَعَبْدَ اللَّهِ، وَعُبَيْدَ اللَّهِ، وَمَعْبَدًا، وَقُثَمَ، وَعَبْدَ الرَّحْمَنِ، وَأُمَّ حَبِيبٍ. وَفِيهَا يَقُولُ عَبْدُ اللَّهِ بْنُ يَزِيدَ ارْتِجَالًا: مَا وَلَدَتْ نَجِيبَةٌ مِنْ فَحْلِ كَسِتَّةٍ مِنْ بَطْنِ أُمِّ الْفَضْلِ أَكْرِمْ بِهَا مَنْ كَهْلَةٍ وَكَهْلِ وَهَاجَرَتْ إِلَى الْمَدِينَةِ بَعْدَ إِسْلَامِ الْعَبَّاسِ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَزُورُهَا وَيَقِيلُ فِي بَيْتِهَا، وَكَانَتْ تَصُومُ [يَوْمَ] الْإِثْنَيْنِ وَالْخَمِيسِ رَحِمَهَا اللَّهُ تَعَالَى. سُرَاقَةُ بْنُ مَالِكٍ وَفِيهَا تُوُفِّيَ سُرَاقَةُ بْنُ مَالِكٍ   بْنُ جُعْشُمٍ الْمُدْلِجِيُّ، وَيُكَنَّى بِأَبِي سُفْيَانَ، كَانَ يَنْزِلُ قُدَيْدًا، وَهُوَ الَّذِي اتَّبَعَ رَسُولَ اللَّهِ، ﷺ، وَأَبَا بَكْرٍ وَعَامِرَ بْنَ فُهَيْرَةَ وَعَبْدَ اللَّهِ بْنَ أُرَيْقِطٍ الدِّيَلِيَّ، حِينَ خَرَجُوا مِنْ غَارِ ثَوْرٍ قَاصِدِينَ الْمَدِينَةَ، فَأَرَادَ أَنْ يَرُدَّهُمْ عَلَى أَهْلِ مَكَّةَ لَمَّا جَعَلُوا فِي كُلِّ وَاحِدٍ مِنَ النَّبِيِّ، ﷺ، وَأَبِي بَكْرٍ مِائَةً مِنَ الْإِبِلِ، فَطَمِعَ أَنْ يَفُوزَ بِهَذَا الْجُعْلِ، فَلَمْ يُسَلِّطْهُ اللَّهُ عَلَيْهِمْ، بَلْ لَمَّا اقْتَرَبَ مِنْهُمْ وَسَمِعَ قِرَاءَةَ رَسُولِ اللَّهِ، ﷺ، سَاخَتْ قَوَائِمُ فَرَسِهِ فِي الْأَرْضِ حَتَّى نَادَاهُمْ بِالْأَمَانِ، فَأَعْطَوْهُ الْأَمَانَ، وَكَتَبَ لَهُ أَبُو بَكْرٍ كِتَابَ أَمَانٍ عَنْ إِذْنِ رَسُولِ اللَّهِ، ﷺ، ثُمَّ قُدِمَ بِهِ بَعْدَ غَزْوَةِ الطَّائِفِ، فَأَسْلَمَ وَأَكْرَمَهُ النَّبِيُّ، ﷺ، وَهُوَ الْقَائِلُ: يَا رَسُولَ اللَّهِ أَعُمْرَتُنَا هَذِهِ لِعَامِنَا هَذَا أَمْ لِلْأَبَدِ ؟ فَقَالَ لَهُ: بَلْ لِأَبَدِ الْأَبَدِ، دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ.

     ✧ Barakah, Umm Ayman, the freedwoman of the Messenger of Allah ﷺ Barakah, Umm Ayman, the freedwoman of the Messenger of Allah ﷺ [and his nursemaid]. He inherited her from his father, and she was black. He manumitted her when he married [Khadījah ؓ]. Then ʿAbd Allāh b. Zayd married her, and she bore him Ayman. After him she married Zayd b. Ḥārithah, and she bore him Usāmah b. Zayd ؓ. On the authority of Jarīr b. Ḥāzim who said: I heard ʿUthmān b. al-Qāsim relate: When Umm Ayman emigrated, she spent the evening at al-Munṣaraf, short of al-Rawḥāʾ, and she became thirsty. A bucket of water with a white rope was let down to her from the sky. She took it and drank until she was quenched. She used to say: No thirst has afflicted me after that. I exposed myself to thirst by fasting in the midday heat, but I did not become thirsty after that drink. Indeed, I would fast on a hot day and not become thirsty. And on the authority of Muḥammad b. Qays who said: Umm Ayman came to the Prophet ﷺ and said: Give me a mount. He said: "I will mount you on the offspring of a she-camel." She said: O Messenger of Allah, it cannot bear me, and I do not want it. He said: "I will not mount you except on the offspring of a she-camel." That is, he was jesting with her, and he used to jest but spoke only the truth, for all camels are the offspring of she-camels. The scholars of biography said: Umm Ayman was present at Uḥud, where she gave water and treated the wounded. She witnessed Khaybar. When the Messenger of Allah ﷺ died, she wept and said: I weep only for the news of heaven, how it has been cut off. When ʿUmar was killed, she wept and said: Today the weakness is Islam. She died at the beginning of the caliphate of ʿUthmān, and it is said: during the caliphate of Abū Bakr. ʿUthmān b. Qays b. Abī al-ʿĀṣ b. Qays b. ʿAdī b. Sahm He died in this year. ʿUthmān b. Qays b. Abī al-ʿĀṣ b. Qays b. ʿAdī b. Sahm He is mentioned among the Companions. He witnessed the conquest of Egypt and was the first to hold the office of judge in Egypt. He was known for hospitality. Yazīd b. Abī Ḥabīb said: ʿUmar b. al-Khaṭṭāb wrote to ʿAmr b. al-ʿĀṣ: Assign to everyone with you who pledged allegiance beneath the tree two hundred [from] the stipend, and convey that yourself with your command. Assign to Khārijah b. Ḥudhāfah in the highest rank for his bravery, and assign to ʿUthmān b. Qays in the highest rank for his hospitality. Lubābah al-Kubrā bt. al-Ḥārith b. Ḥazn 237 - Lubābah al-Kubrā bt. al-Ḥārith b. Ḥazn She was the first woman to embrace Islam after Khadījah. Al-ʿAbbās married her, and she bore him: al-Faḍl, ʿAbd Allāh, ʿUbayd Allāh, Maʿbad, Qutham, ʿAbd al-Raḥmān, and Umm Ḥabīb. Concerning her, ʿAbd Allāh b. Yazīd said extemporaneously: No noble woman gave birth from a stallion To six from the womb of Umm al-Faḍl Honor her, what a matron and what a man. She emigrated to Madinah after al-ʿAbbās embraced Islam. The Messenger of Allah ﷺ used to visit her and take a midday nap in her house. She used to fast [on] Mondays and Thursdays, may Allah Almighty have mercy on her. Surāqah b. Mālik In it died Surāqah b. Mālik b. Juʿshum al-Mudlijī, whose kunyah was Abū Sufyān. He used to dwell at Qudayd. He is the one who followed the Messenger of Allah ﷺ, Abū Bakr, ʿĀmir b. Fuhayrah, and ʿAbd Allāh b. Urayqiṭ al-Dīlī when they left the cave of Thawr heading for Madinah. He wanted to return them to the people of Makkah because they had set a reward of one hundred camels for each of the Prophet ﷺ and Abū Bakr, so he hoped to win that reward. But Allah did not give him power over them. Rather, when he drew near to them and heard the recitation of the Messenger of Allah ﷺ, the legs of his horse sank into the ground until he called out to them for protection. They granted him protection, and Abū Bakr wrote him a document of protection with the permission of the Messenger of Allah ﷺ. Then he was brought after the expedition of al-Ṭāʾif, and he embraced Islam, and the Prophet ﷺ honored him. He is the one who said: O Messenger of Allah, is this ʿumrah of ours for this year of ours or forever? He said to him: Rather forever and ever. The ʿumrah has entered into the ḥajj until the Day of Resurrection.

183. Tarikh (al-Tabari) 1980No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَعِشْرِينَ ذكر خِلَافِ أَهْلِ الْإِسْكَنْدَرِيَّةِ   فِي هَذِهِ السَّنَةِ خَالَفَ أَهْلُ الْإِسْكَنْدَرِيَّةِ وَنَقَضُوا صُلْحَهُمْ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ الرُّومَ عَظُمَ عَلَيْهِمْ فَتْحُ الْمُسْلِمِينَ الْإِسْكَنْدَرِيَّةَ، وَظَنُّوا أَنَّهُمْ لَا يُمْكِنُهُمُ الْمُقَامُ بِبِلَادِهِمْ بَعْدَ خُرُوجِ الْإِسْكَنْدَرِيَّةِ عَنْ مُلْكِهِمْ، فَكَاتَبُوا مَنْ كَانَ فِيهَا مِنَ الرُّومِ وَدَعَوْهُمْ إِلَى نَقْضِ الصُّلْحِ، فَأَجَابُوهُمْ إِلَى ذَلِكَ. فَسَارَ إِلَيْهِمْ مِنَ الْقُسْطَنْطِينِيَّةِ جَيْشٌ كَثِيرٌ، وَعَلَيْهِمْ مَنَوِيلُ الْخَصِيُّ، فَأَرْسَوْا بِهَا، وَاتَّفَقَ مَعَهُمْ مَنْ بِهَا مِنَ الرُّومِ، وَلَمْ يُوَافِقْهُمُ الْمُقَوْقِسُ بَلْ ثَبَتَ عَلَى صُلْحِهِ. فَلَمَّا بَلَغَ الْخَبَرُ إِلَى عَمْرِو بْنِ الْعَاصِ سَارَ إِلَيْهِمْ، وَسَارَ الرُّومُ إِلَيْهِ، فَالْتَقَوْا وَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ الرُّومُ وَتَبِعَهُمُ الْمُسْلِمُونَ إِلَى أَنْ أَدْخَلُوهُمُ الْإِسْكَنْدَرِيَّةَ، وَقَتَلُوا مِنْهُمْ فِي الْبَلَدِ مَقْتَلَةً عَظِيمَةً، مِنْهُمْ مَنَوِيلُ الْخَصِيُّ. وَكَانَ الرُّومُ لَمَّا خَرَجُوا مِنَ الْإِسْكَنْدَرِيَّةِ قَدْ أَخَذُوا أَمْوَالَ أَهْلِ تِلْكَ الْقُرَى مَنْ وَافَقَهُمْ وَمَنْ خَالَفَهُمْ. فَلَمَّا ظَفِرَ بِهِمُ الْمُسْلِمُونَ جَاءَ أَهْلُ الْقُرَى الَّذِينَ خَالَفُوهُمْ فَقَالُوا لِعَمْرِو بْنِ الْعَاصِ: إِنَّ الرُّومَ أَخَذُوا دَوَابَّنَا وَأَمْوَالَنَا، وَلَمْ نُخَالِفْ نَحْنُ عَلَيْكُمْ وَكُنَّا عَلَى الطَّاعَةِ. فَرَدَّ عَلَيْهِمْ مَا عَرَفُوا مِنْ أَمْوَالِهِمْ بَعْدَ إِقَامَةِ الْبَيِّنَةِ. وَهَدَمَ عَمْرٌو سُورَ الْإِسْكَنْدَرِيَّةِ وَتَرَكَهَا بِغَيْرِ سُورٍ. صلح سعد بن أبي وقاص عن أهل الري وَفِيهَا بَلَغَ سَعْدَ بْنَ أَبِي وَقَّاصٍ عَنْ أَهْلِ الرَّيِّ عَزْمٌ عَلَى نَقْضِ الْهُدْنَةِ وَالْغَدْرِ، فَأَرْسَلَ إِلَيْهِمْ وَأَصْلَحَهُمْ وَغَزَا الدَّيْلَمَ ثُمَّ انْصَرَفَ. فتح البيلقان وبرذعة وَسَارَ سَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ إِلَى أَرَّانَ، فَفَتَحَ الْبَيْلَقَانَ صُلْحًا عَلَى أَنْ آمَنَهُمْ عَلَى دِمَائِهِمْ وَأَمْوَالِهِمْ وَحِيطَانِ مَدِينَتِهِمْ، وَاشْتَرَطَ عَلَيْهِمُ الْجِزْيَةَ وَالْخَرَاجَ. ثُمَّ أَتَى سَلْمَانُ مَدِينَةَ بَرْذَعَةَ فَعَسْكَرَ عَلَى الثُّرْثَوْرِ، نَهْرٌ بَيْنَهُ وَبَيْنَهَا نَحْوُ فَرْسَخٍ، فَقَاتَلَهُ أَهْلُهَا أَيَّامًا، وَشَنَّ الْغَارَاتِ فِي قُرَاهَا، فَصَالَحُوهُ عَلَى مِثْلِ صُلْحِ الْبَيْلَقَانِ وَدَخَلَهَا، وَوَجَّهَ خَيْلَهُ فَفَتَحَتْ رَسَاتِيقَ الْوِلَايَةِ، وَدَعَا أَكْرَادَ الْبَلَاشِجَانِ إِلَى الْإِسْلَامِ، فَقَاتَلُوهُ فَظَفِرَ بِهِمْ، فَأَقَرَّ بَعْضَهُمْ عَلَى الْجِزْيَةِ وَأَدَّى بَعْضُهُمُ الصَّدَقَةَ، وَهُمْ قَلِيلٌ، وَوَجَّهَ سَرِيَّةً إِلَى شَمْكُورَ فَفَتَحُوهَا، وَهِيَ مَدِينَةٌ قَدِيمَةٌ، وَلَمْ تَزَلْ مَعْمُورَةً حَتَّى أَخْرَبَهَا السَّنَاوِرْدِيَّةُ، وَهُمْ قَوْمٌ تَجَمَّعُوا لَمَّا انْصَرَفَ يَزِيدُ بْنُ أُسَيْدٍ عَنْ أَرْمِينِيَّةَ فَعَظُمَ أَمْرُهُمْ، فَعَمَّرَهَا بُغَا سَنَةَ أَرْبَعِينَ وَمِائَتَيْنِ، وَسَمَّاهَا الْمُتَوَكِّلِيَّةَ نِسْبَةً إِلَى الْمُتَوَكِّلِ. فتح مجمع أرس والكر وَسَارَ سَلْمَانُ إِلَى مَجْمَعِ أَرَسَ وَالْكُرِّ فَفَتَحَ قَبَلَةَ، وَصَالَحَهُ صَاحِبُ سُكَرَ وَغَيْرِهَا عَلَى الْإِتَاوَةِ، وَصَالَحَهُ مَلِكُ شَرْوَانَ وَسَائِرُ مُلُوكِ الْجِبَالِ وَأَهْلُ مَسْقَطٍ وَالشَّابَرَانِ وَمَدِينَةُ الْبَابِ ثُمَّ امْتَنَعَتْ بَعْدَهُ. ذكر غَزْوَةِ مُعَاوِيَةَ الرُّومَ   وَفِيهَا غَزَا مُعَاوِيَةُ الرُّومَ فَبَلَغَ عَمُّورِيَّةَ، فَوَجَدَ الْحُصُونَ الَّتِي بَيْنَ أَنْطَاكِيَةَ وَطَرَسُوسَ خَالِيَةً، فَجَعَلَ عِنْدَهَا جَمَاعَةً كَثِيرَةً مِنْ أَهْلِ الشَّامِ وَالْجَزِيرَةِ حَتَّى انْصَرَفَ مِنْ غَزَاتِهِ، ثُمَّ أَغْزَى بَعْدَ ذَلِكَ يَزِيدَ بْنَ الْحُرِّ الْعَبْسِيَّ الصَّائِفَةَ وَأَمَرَهُ فَفَعَلَ مِثْلَ ذَلِكَ، وَلَمَّا خَرَجَ هَدَمَ الْحُصُونَ إِلَى أَنْطَاكِيَةَ. ذكر غَزْوَةِ إِفْرِيقِيَّةَ   فِي هَذِهِ السَّنَةِ سَيَّرَ عَمْرُو بْنُ الْعَاصِ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ إِلَى أَطْرَافِ إِفْرِيقِيَّةَ غَازِيًا بِأَمْرِ عُثْمَانَ، وَكَانَ عَبْدُ اللَّهِ مِنْ جُنْدِ مِصْرَ، فَلَمَّا سَارَ إِلَيْهَا أَمَدَّهُ عَمْرٌو بِالْجُنُودِ فَغَنِمَ هُوَ وَجُنْدُهُ، فَلَمَّا عَادَ عَبْدُ اللَّهِ كَتَبَ إِلَى عُثْمَانَ يَسْتَأْذِنُهُ فِي غَزْوِ إِفْرِيقِيَّةَ، فَأَذِنَ لَهُ فِي ذَلِكَ. ذكر عِدَّةِ حَوَادِثَ وَفِيهَا أَرْسَلَ عُثْمَانُ عَبْدَ اللَّهِ بْنَ عَامِرٍ إِلَى كَابُلَ  ، وَهِيَ عِمَالَةُ سِجِسْتَانَ، فَبَلَغَهَا فِي قَوْلٍ، فَكَانَتْ أَعْظَمَ مِنْ خُرَاسَانَ، حَتَّى مَاتَ مُعَاوِيَةُ وَامْتَنَعَ أَهْلُهَا. وَفِيهَا وُلِدَ يَزِيدُ بْنُ مُعَاوِيَةَ. وَفِيهَا كَانَتْ [ غَزْوَةُ ] سَابُورَ الْأُولَى، وَقِيلَ: سَنَةَ سِتٍّ وَعِشْرِينَ، وَقَدْ تَقَدَّمَ ذَلِكَ. وَحَجَّ بِالنَّاسِ عُثْمَانُ.

     ✧ Then the Year Twenty-Five Began Mention of the revolt of the people of Alexandria In this year the people of Alexandria revolted and broke their peace treaty. The reason for that was that the Byzantines were greatly distressed by the Muslims' conquest of Alexandria, and they thought that they would not be able to remain in their lands after Alexandria left their dominion. So they wrote to those Byzantines who were in it and called them to break the treaty, and they responded to that. Then a large army came to them from Constantinople, commanded by Manuel the Eunuch, and they anchored there. The Byzantines who were in it agreed with them, but al-Muqawqis did not agree; rather, he remained firm on his treaty. When the news reached ʿAmr b. al-ʿĀṣ, he marched against them, and the Byzantines marched against him. They met and fought a fierce battle, and the Byzantines were defeated. The Muslims pursued them until they drove them into Alexandria, and they killed a great slaughter among them in the town, among them Manuel the Eunuch. When the Byzantines had left Alexandria, they had taken the property of the people of those villages, both those who agreed with them and those who disagreed. When the Muslims triumphed over them, the people of the villages who had opposed them came and said to ʿAmr b. al-ʿĀṣ: 'The Byzantines took our beasts and our property, but we did not oppose you, and we were obedient.' So he returned to them what they recognized of their property after evidence was established. ʿAmr demolished the wall of Alexandria and left it without a wall. Saʿd b. Abī Waqqāṣ's treaty on behalf of the people of al-Rayy In it, Saʿd b. Abī Waqqāṣ learned that the people of al-Rayy were resolved to break the truce and act treacherously. He sent to them and reconciled them, raided al-Daylam, then withdrew. The conquest of al-Baylaqān and Bardhaʿah Salmān b. Rabīʿah al-Bāhilī marched to Arrān, and he conquered al-Baylaqān by treaty on the condition that he granted them security for their lives, property, and the walls of their city, and he imposed on them the jizyah and the kharāj. Then Salmān came to the city of Bardhaʿah and camped at al-Tharthūr, a river between him and it about a farsakh away. Its people fought him for days, and he launched raids in its villages. They made peace with him on terms like the treaty of al-Baylaqān, and he entered it. He sent out his cavalry, and they conquered the rural districts of the province. He called the Kurds of al-Balāshajān to Islam, and they fought him, and he triumphed over them. He confirmed some of them on the jizyah, and some of them paid the zakāh, and they were few. He sent a raiding party to Shamkūr, and they conquered it. It is an ancient city and remained inhabited until the Sanāwirdiyyah destroyed it. They are a people who gathered when Yazīd b. Usayd withdrew from Armenia, and their affair grew great. Bughā rebuilt it in the year two hundred and forty, and named it al-Mutawakkiliyyah, in reference to al-Mutawakkil. The conquest of the confluence of the Aras and the Kur Salmān marched to the confluence of the Aras and the Kur and conquered Qabalah. The lord of Sukar and others made peace with him for tribute, and the king of Sharwān and the rest of the mountain kings and the people of Masqaṭ and al-Shābarān and the city of al-Bāb made peace with him. Then it later resisted. Mention of Muʿāwiyah's raid against the Byzantines In it, Muʿāwiyah raided the Byzantines and reached ʿAmmūriyyah. He found the fortresses between Antioch and Ṭarsūs empty, so he stationed at them a large group from the people of Syria and the Jazīrah until he returned from his raid. Then after that he sent Yazīd b. al-Ḥurr al-ʿAbsī on the summer expedition and ordered him, and he did the like. When he departed, he demolished the fortresses as far as Antioch. Mention of the raid on Ifrīqiyyah In this year, ʿAmr b. al-ʿĀṣ dispatched ʿAbd Allāh b. Saʿd b. Abī Sarḥ to the frontiers of Ifrīqiyyah as a raider by the command of ʿUthmān. ʿAbd Allāh was from the army of Egypt. When he marched to it, ʿAmr reinforced him with troops, and he and his troops took booty. When ʿAbd Allāh returned, he wrote to ʿUthmān seeking permission to raid Ifrīqiyyah, and he granted him permission for that. Mention of several events In it, ʿUthmān sent ʿAbd Allāh b. ʿĀmir to Kābul, which is the governorship of Sijistān. He reached it, according to one account, and it was greater than Khurāsān, until Muʿāwiyah died and its people resisted. In it, Yazīd b. Muʿāwiyah was born. In it was the first raid of Sābūr, and it is said: in the year twenty-six, and that has been mentioned previously. And ʿUthmān led the people in the ḥajj.

184. Tarikh (al-Tabari) 1981No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ جُنْدُبُ بْنُ جُنَادَةَ، أَبُو ذَرٍّ وَفِي اسْمِهِ وَنَسَبِهِ خِلَافٌ قَدْ ذَكَرْتُهُ فِي كِتَابِ "التَّلْقِيحِ". كَانَ طَوِيلًا أَدَمَ، وَكَانَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَكَانَ يَتَعَبَّدُ قَبْلَ الْإِسْلَامِ. وَقِيلَ: لَهُ: أَيْنَ كُنْتُ تَتَوَجَّهُ؟ قَالَ: أَيْنَ وَجَّهَنِي اللَّهُ عَزَّ وَجَلَّ، وَلَقِيَ رَسُولَ اللَّهِ ﷺ بِمَكَّةَ فَأَسْلَمَ، وَخَرَجَ يَصْرُخُ بِالشَّهَادَةِ فَضَرَبُوهُ، فَأَكَبَّ عَلَيْهِ الْعَبَّاسُ وَقَالَ لِقُرَيْشٍ: أَنْتُمْ تَجْتَازُونَ [بِهِمْ وَطَرِيقُكُمْ] عَلَى غِفَارٍ. فَتَرَكُوهُ وَرَجَعَ إِلَى قَوْمِهِ. وَكَانَ يَعْرِضُ لِعِيرَاتِ قُرَيْشِ فَيَقْتَطِعُهَا وَيَقُولُ: لَا أَرُدُّ لَكُمْ مِنْهَا شَيْئًا حَتَّى تَشْهَدُوا أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. فَإِنْ فَعَلُوا رَدَّ مَا أَخَذَ مِنْهُمْ، وَإِنْ أَبَوْا لَمْ يَرُدَّ عَلَيْهِمْ شَيْئًا، فَبَقِيَ عَلَى ذَلِكَ إِلَى أَنْ هَاجَرَ رَسُولُ اللَّهِ ﷺ، وَمَضَتْ بَدْرٌ وَأُحُدٌ، ثُمَّ قَدِمَ فَأَقَامَ بِالْمَدِينَةِ ثُمَّ مَضَى إِلَى الشَّامِ، فَاخْتَلَفَ هُوَ وَمُعَاوِيَةُ فِي قَوْلِهِ تَعَالَى: وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ  فَقَالَ مُعَاوِيَةُ: نَزَلَتْ فِي أَهْلِ الْكِتَابِ. وَقَالَ أَبُو ذَرٍّ: نَزَلَتْ فِينَا وَفِيهِمْ. فَدَارَ بَيْنَهُمَا كَلَامٌ، فَكَتَبَ مُعَاوِيَةُ إِلَى عُثْمَانَ يَشْكُوهُ، فَكَتَبَ إِلَيْهِ أَنْ أَقْدِمْ، فَقَدِمَ الْمَدِينَةَ، فَاجْتَمَعَ النَّاسُ عَلَيْهِ، فَذَكَرَ ذَلِكَ لِعُثْمَانَ، فَقَالَ لَهُ: إِنْ شِئْتَ تَنَحَّيْتَ قَرِيبًا، فَخَرَجَ إِلَى الرَّبَذَةِ، فَمَاتَ بِهَا. ذِكْرُ وَفَاتِهِ: عَنْ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ، عَنْ أَبِيهِ]، أَنَّهُ لَمَّا حَضَرَ أَبَا ذَرٍّ الْمَوْتُ بَكَتِ امْرَأَتُهُ  فَقَالَ لَهَا: مَا يُبْكِيكِ؟ قَالَتْ: أَبْكِي لِأَنَّهُ لَا بُدَّ أَنَّ لِي بِنَعْشِكَ وَلَيْسَ لِي ثَوْبٌ مِنْ ثِيَابِي يَسَعُكَ كَفَنًا، وَلَيْسَ لَكَ ثَوْبٌ يَسَعُكَ. قَالَ: لَا تَبْكِي، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ لِنَفَرٍ أَنَا فِيهِمْ: "لَيَمُوتَنَّ رَجُلٌ مِنْكُمْ بِفَلَاةٍ مِنَ الْأَرْضِ تَشْهَدُهُ عِصَابَةٌ مِنَ الْمُؤْمِنِينَ" وَلَيْسَ مِنْ أُولَئِكَ النَّفَرِ رَجُلٌ إِلَّا قَدْ مَاتَ فِي قَرْيَةٍ وَجَمَاعَةٍ مِنَ الْمُسْلِمِينَ، وَأَنَا الَّذِي أَمُوتُ بِفَلَاةٍ، وَاللَّهِ، مَا كَذَبَ وَلَا كَذَبْتُ، فَأَبْصِرِي الطَّرِيقَ، فَقَالَتْ: أَنَّى وَقَدِ انْقَطَعَ الْحَاجُّ، وَتَقَطَّعَتِ الطُّرُقُ. وَكَانَتْ تَشْتَدُّ إِلَى كَثِيبٍ تَقُومُ عَلَيْهِ تَنْظُرُ ثُمَّ تَرْجِعُ إِلَيْهِ فَتُمَرِّضُهُ ثُمَّ تَرْجِعُ إِلَى الْكَثِيبِ. فَبَيْنَا هِيَ كَذَلِكَ إِذَا هِيَ بِنَفَرٍ تَخُبُّ بِهِمْ رَوَاحِلُهُمْ كَأَنَّهُمُ الرَّخَمُ، فَلَاحَتْ بِثَوْبِهَا، فَأَقْبَلُوا حَتَّى وَقَفُوا عَلَيْهَا. قَالُوا: مَا لَكِ؟ قَالَتِ: امْرُؤٌ مِنَ الْمُسْلِمِينَ تُكَفِّنُونَهُ -أَوْ قَالَتْ: امْرُؤٌ مِنَ الْمُسْلِمِينَ يَمُوتُ فَتُكَفِّنُونَهُ، وَهُوَ الْأَصَحُّ- قَالُوا: وَمَنْ هُوَ؟ قَالَتْ: أَبُو ذَرٍّ. فَفَدَوْهُ بِآبَائِهِمْ وَأُمَّهَاتِهِمْ وَوَضَعُوا السِّيَاطَ فِي نُحُورِهَا يَسْتَبِقُونَ إِلَيْهِ، حَتَّى جَاءُوا فَقَالَ: أَبْشِرُوا، فَحَدَّثَهُمُ الْحَدِيثَ الَّذِي قَالَ رَسُولُ اللَّهِ ﷺ، ثُمَّ قَالَ: إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "لَا يَمُوتُ بَيْنَ امْرَأَيْنِ مُسْلِمَيْنِ وَلَدَانِ أَوْ ثَلَاثَةٌ، فَيَحْتَسِبَانِ وَيَصْبِرَانِ فَيَرَيَانِ النَّارَ، أَتَسْمَعُونَ لَوْ كَانَ لِي ثَوْبٌ يَسَعُنِي كَفَنًا لَمْ أُكَفَّنْ بِهِ إِلَّا فِي ثَوْبٍ هُوَ لِي أَوْ لِامْرَأَتِي ثَوْبٌ يَسَعُنِي كَفَنًا إِلَّا فِي ثَوْبِهَا، فَأَنْشُدُكُمُ اللَّهَ وَالْإِسْلَامَ أَنْ لَا يُكَفِّنَنِي رَجُلٌ مِنْكُمْ كَانَ أَمِيرًا أَوْ عَرِيفًا أَوْ نَقِيبًا أَوْ بَرِيدًا، فَكُلُّ الْقَوْمِ قَدْ كَانَ قَارَفَ بَعْضَ ذَلِكَ إِلَّا فَتًى مِنَ الْأَنْصَارِ قَالَ: أَنَا أُكَفِّنُكَ، فَإِنِّي لَمْ أُصِبْ مِمَّا ذَكَرْتَ شَيْئًا، أُكَفِّنُكَ فِي رِدَائِي هَذَا الَّذِي عَلَيَّ، وَفِي ثَوْبَيْنِ فِي عَيْبَتِي مِنْ غَزْلِ أُمِّي حَاكَتْهُمَا لِي. قَالَ: أَنْتَ، فَكَفِّنِّي. قَالَ فَكَفَّنَهُ الْأَنْصَارِيُّ وَالنَّفَرُ الَّذِينَ شَهِدُوهُ، فِيهِمْ جَحْشُ بْنُ الْأَدْبَرِ، وَمَالِكُ بْنُ الْأَشْتَرِ فِي نَفَرٍ كُلُّهُمْ يَمَانٍ. وَذَكَرَ ابْنُ إِسْحَاقَ أَنَّ ابْنَ مَسْعُودٍ صَلَّى عَلَيْهِ مُنْصَرَفَهُ مِنَ الْكُوفَةِ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ زِيَادَةَ بْنِ الْأَصَمِّ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ زِيَادَةَ بْنِ الْأَصَمِّ وَأُمُّهُ عَاتِكَةُ، وَهِيَ: أُمُّ مَكْتُومٍ بِنْتُ عَبْدِ اللَّهِ بْنِ عَتِيكَةَ بْنِ عَامِرٍ أَسْلَمَ ابْنُ أُمِّ مَكْتُومٍ بِمَكَّةَ قَدِيمًا، وَكَانَ ضَرِيرَ الْبَصَرِ، ذَهَبَتْ عَيْنَاهُ وَهُوَ غُلَامٌ، وَقَدِمَ الْمَدِينَةَ مُهَاجِرًا. قَالَ الْبَرَاءُ: أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مِنَ الْمُهَاجِرِينَ مُصْعَبٌ، ثُمَّ ابْنُ أُمِّ مَكْتُومٍ، فَكَانَ يُؤَذِّنُ لِلنَّبِيِّ ﷺ بِالْمَدِينَةِ مَعَ بِلَالٍ،  وَكَانَ رَسُولُ اللَّهِ ﷺ يَسْتَخْلِفُهُ عَلَى الْمَدِينَةِ.   عَنْ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: كَانَ النَّبِيُّ ﷺ جَالِسًا مَعَ رِجَالٍ مِنْ قُرَيْشٍ، فِيهِمْ عُتْبَةُ بْنُ رَبِيعَةَ وَنَاسٌ مِنْ وُجُوهِ قُرَيْشٍ وَهُوَ يَقُولُ لَهُمْ: أَلَيْسَ حَسَنًا إِنْ جِئْتُ بِكَذَا فَيَقُولُونَ: بَلَى. فَجَاءَ ابْنُ أُمِّ مَكْتُومٍ وَهُوَ مُشْتَغِلٌ بِهِمْ، فَسَأَلَهُ عَنْ شَيْءٍ فَأَعْرَضَ، فَأَنْزَلَ اللَّهُ تَعَالَى: عَبَسَ وَتَوَلَّى أَنْ جَاءَهُ الأَعْمَى يَعْنِي: ابْنَ أُمِّ مَكْتُومٍ أَمَّا مَنِ اسْتَغْنَى يَعْنِي: عُتْبَةَ وَأَصْحَابَهُ فَأَنْتَ لَهُ تَصَدَّى وَأَمَّا مَنْ جَاءَكَ يَسْعَى وَهُوَ يَخْشَى يَعْنِي ابْنَ أُمِّ مَكْتُومٍ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى قَالَ: نَزَلَتْ: لا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ  فَقَالَ عَبْدُ اللَّهِ بْنُ أُمِّ مَكْتُومٍ: أَيْ رَبِّ، أَنْزِلْ عُذْرِي، أَيْنَ عُذْرِي؟ فَأَنْزَلَ اللَّهُ: غَيْرُ أُولِي الضَّرَرِ فَجُعِلَتْ بَيْنَهُمَا، وَكَانَ بَعْدَ ذَلِكَ يَغْزُو فَيَقُولُ: ادْفَعُوا إِلَيَّ اللِّوَاءَ، فَإِنِّي أَعْمَى لَا أَسْتَطِيعُ أَنْ أَفِرَّ، وَأَقِيمُونِي بَيْنَ الصَّفَّيْنِ. وَعَنْ أَنَسِ بْنِ مَالِكٍ: أَنَّ عَبْدَ اللَّهِ بْنَ أُمِّ مَكْتُومٍ يَوْمَ الْقَادِسِيَّةِ كَانَتْ مَعَهُ رَايَةٌ لَهُ سَوْدَاءُ وَعَلَيْهِ دِرْعٌ. عَمْرُو بْنُ عُتْبَةَ بْنِ فَرْقَدِ بْنِ حَبِيبٍ السُّلَمِيُّ عَمْرُو بْنُ عُتْبَةَ بْنِ فَرْقَدِ بْنِ حَبِيبٍ السُّلَمِيُّ [كَانَ] أَبُوهُ عُتْبَةُ مِنَ الصَّحَابَةِ، كَانَ يَتَوَلَّى الْوِلَايَاتِ وَيَجْتَهِدُ بِابْنِهِ عَمْرٍو أَنْ يُعِينَهُ عَلَى ذَلِكَ، فَلَا يَفْعَلُ زُهْدًا فِي الدُّنْيَا. عَنْ عَبْدِ اللَّهِ بْنِ الرَّبِيعَةِ قَالَ: كُنْتُ جَالِسًا مَعَ عُتْبَةَ بْنِ فَرْقَدٍ وَمِعْضَدٍ الْعِجْلِيِّ، وَعَمْرِو بْنِ عُتْبَةَ فَقَالَ: يَا عَبْدَ اللَّهِ بْنَ الرَّبِيعَةَ، أَلَا تُعِينُنِي عَلَى ابْنِ أُخْتِكَ يُعِينُنِي عَلَى مَا أَنَا فِيهِ مِنْ عَمَلِي؟ فَقَالَ عَبْدُ اللَّهِ: يَا عَمْرُو، أَطِعْ أَبَاكَ. قَالَ: فَنَظَرَ عَمْرٌو إِلَى مِعْضَدٍ فَقَالَ لَهُ: لا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ [فَقَالَ عَمْرٌو: يَا أَبِي، إِنَّمَا أَنَا رَجُلٌ أَعْمَلُ فِي فَكَاكِ رَقَبَتِي. فَبَكَى عُتْبَةُ ثُمَّ قَالَ: يَا بُنَيَّ، أُحِبُّكَ حُبَّيْنِ: حُبًّا لِلَّهِ، وَحُبَّ الْوَالِدِ لِوَلَدِهِ]. فَقَالَ عَمْرٌو: يَا أَبَتِ، إِنَّكَ قَدْ كُنْتَ أَثَبْتَنِي بِمَالٍ بَلَغَ سَبْعِينَ أَلْفًا، فَإِنْ كُنْتَ سَائِلِي عَنْهُ فَهُوَ هَذَا، فَخُذْهُ وَإِلَّا فَدَعْنِي أُمْضِهِ. قَالَ: يَا بُنَيَّ، أَمْضِهِ. فَأَمْضَاهُ حَتَّى مَا بَقِيَ عِنْدَهُ دِرْهَمٌ. وَعَنْ شَيْخٍ مِنْ قُرَيْشٍ قَالَ: قَالَ مَوْلًى لِعَمْرِو] بْنِ عُتْبَةَ وَأَنَا مَعَ رَجُلٍ وَهُوَ يَقَعُ فِي آخَرَ، فَقَالَ لِي: وَيْلَكَ -وَلَمْ يَقُلْهَا لِي قَبْلَهَا وَلَا بَعْدَهَا- نَزِّهْ سَمْعَكَ عَنِ اسْتِمَاعِ الْخَنَا كَمَا تُنَزِّهُ لِسَانَكَ عَنِ الْقَوْلِ، فَإِنَّ الْمُسْتَمِعَ شَرِيكُ الْقَائِلِ، وَإِنَّمَا نَظَرَ إِلَى مَا سَدَّ فِي وِعَائِهِ فَأَفْرَغَهُ فِي وِعَائِكَ، وَلَوْ رُدَّتْ كَلِمَةُ سَفِيهٍ فِي فِيهِ لَسَعِدَ بِهَا رَادُّهَا كَمَا شَقِيَ بِهَا قَائِلُهَا. وَعَنْ عِيسَى بْنِ عُمَرَ قَالَ: كَانَ عَمْرُو بْنُ عُتْبَةَ يَخْرُجُ عَلَى فَرَسِهِ لَيْلًا فَيَقِفُ عَلَى الْقُبُورِ  فَيَقُولُ: يَا أَهْلَ الْقُبُورِ، قَدْ طُوِيَتِ الصُّحُفُ، وَرُفِعَتِ الْأَعْمَالُ. ثُمَّ يَبْكِي، ثُمَّ يَصُفُّ قَدَمَيْهِ حَتَّى يُصْبِحَ، فَيَرْجِعُ فَيَشْهَدُ صَلَاةَ الصُّبْحِ. وَعَنْ مَوْلًى لِعَمْرِو بْنِ عُتْبَةَ قَالَ: اسْتَيْقَظْنَا يَوْمًا حَارًّا فِي سَاعَةٍ حَارَّةٍ، فَطَلَبْنَا عَمْرَو بْنَ عُتْبَةَ، فَوَجَدْنَاهُ فِي جَبَلٍ وَهُوَ سَاجِدٌ وَغَمَامَةٌ تُظِلُّهُ،  وَكُنَّا نَخْرُجُ إِلَى الْعَدُوِّ فَلَا نَتَحَارَسُ لِكَثْرَةِ صَلَاتِهِ، فَرَأَيْتُهُ لَيْلَةً يُصَلِّي، فَسَمِعْنَا زَئِيرَ الْأَسَدِ فَهَرَبْنَا وَهُوَ قَائِمٌ يُصَلِّي لَمْ يَنْصَرِفْ، فَقُلْنَا لَهُ: أَمَا خِفْتَ الْأَسَدَ؟ فَقَالَ: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ أَنْ أَخَافَ شَيْئًا سِوَاهُ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ قَالَ: خَرَجْنَا فِي جَيْشٍ فِيهِمْ عَلْقَمَةُ وَيَزِيدُ بْنُ مُعَاوِيَةَ النَّخَعِيُّ، وَعَمْرُو بْنُ عُتْبَةَ، وَمِعْضَدٌ، قَالَ: فَخَرَجَ عَمْرُو بْنُ عُتْبَةَ عَلَيْهِ جُبَّةٌ جَدِيدَةٌ بَيْضَاءُ، فَقَالَ: مَا أَحْسَنَ الدَّمَ يَنْحَدِرُ عَلَى هَذِهِ. فَخَرَجَ فَتَعَرَّضَ لِلْقَوْمِ، فَأَصَابَهُ حَجَرٌ فَشَجَّهُ فَتَحَدَّرَ عَلَيْهَا الدَّمُ، ثُمَّ مَاتَ مِنْهَا فَدَفَنَّاهُ، وَلَمَّا أَصَابَهُ الْحَجَرُ فَشَجَّهُ جَعَلَ يَلْمِسُهَا بِيَدِهِ وَيَقُولُ: إِنَّهَا لَصَغِيرَةٌ، وَإِنَّ اللَّهَ لَيُبَارِكُ فِي الصَّغِيرِ. وَعَنِ السُّدِّيِّ قَالَ: حَدَّثَنَا ابْنُ عَمٍّ لِعَمْرِو بْنِ عُتْبَةَ قَالَ: نَزَلْنَا فِي مَرْجٍ حَسَنٍ، فَقَالَ عَمْرُو بْنُ عُتْبَةَ: مَا أَحْسَنَ هَذَا الْمَرْجَ، مَا أَحْسَنَ الْآنَ لَوْ أَنَّ مُنَادِيًا يُنَادِي: يَا خَيْلَ اللَّهِ ارْكَبِي. فَخَرَجَ رَجُلٌ فَكَانَ أَوَّلَ مَنْ لَقِيَ فَأُصِيبَ، ثُمَّ جِيءَ بِهِ فَدُفِنَ فِي هَذَا الْمَرْجِ. قَالَ: فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ نَادَى مُنَادٍ: يَا خَيْلَ اللَّهِ ارْكَبِي. فَخَرَجَ عَمْرٌو فِي سُرْعَانِ النَّاسِ فِي أَوَّلِ مَنْ خَرَجَ، فَأَتَى عُتْبَةَ فَأُخْبِرَ بِذَلِكَ فَقَالَ: عَلَيَّ عَمْرًا. فَأَرْسَلَ فِي طَلَبِهِ، فَمَا أُدْرِكَ حَتَّى أُصِيبَ. قَالَ: فَمَا أُرَاهُ دُفِنَ إِلَّا فِي مَرْكَزِ رُمْحِهِ، وَعُتْبَةُ يَوْمَئِذٍ عَلَى النَّاسِ. قَالَ الْمُؤَلِّفُ: [وَهَذِهِ] الْغَزَاةُ الَّتِي اسْتُشْهِدَ فِيهَا عَمْرٌو، [وَلَمْ تُذْكَرْ] هِيَ غَزَاةُ أَذْرَبِيجَانَ، وَكَانَتْ فِي خِلَافَةِ عُثْمَانَ [ ؓ ] عُمَيْرُ بْنُ وَهْبِ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ عُمَيْرُ بْنُ وَهْبِ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ بْنِ جُمَحَ كَانَ قَدْ شَهِدَ بَدْرًا مَعَ الْمُشْرِكِينَ، وَبَعَثُوهُ طَلِيعَةً لِيُحْرِزَ أَصْحَابَ رَسُولِ اللَّهِ ﷺ، فَفَعَلَ، وَكَانَ حَرِيصًا عَلَى رَدِّ قُرَيْشٍ عَنْ [لِقَاءِ] رَسُولِ اللَّهِ ﷺ بِبَدْرٍ، فَلَمَّا الْتَقَوْا أُسِرَ أَبُوهُ وَهْبٌ، أَسَرَهُ رِفَاعَةُ بْنُ رَافِعٍ، فَرَجَعَ إِلَى مَكَّةَ، فَقَالَ لَهُ صَفْوَانُ بْنُ أُمَيَّةَ: دَيْنُكَ عَلَيَّ، وَعِيَالُكَ أُمَوِّنُهُمْ مَا عِشْتُ، وَاجْعَلْ كَذَا وَكَذَا إِنْ أَنْتَ خَرَجْتَ إِلَى مُحَمَّدٍ حَتَّى تَغْتَالَهُ. فَخَرَجَ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ فَيُخْبِرُهُ النَّبِيُّ ﷺ بِمَا جَاءَ بِهِ وَمَا جَرَى لَهُ مَعَ صَفْوَانَ [بْنِ أُمَيَّةَ]، فَأَسْلَمَ وَشَهِدَ أُحُدًا مَعَ رَسُولِ اللَّهِ ﷺ، وَبَقِيَ [إِلَى] خِلَافَةِ عُثْمَانَ ؓ. عُرْوَةُ بْنُ حِزَامِ بْنِ مُهَاجِرٍ   شَاعِرٌ إِسْلَامِيٌّ، أَحَدُ الْمُتَيَّمِينَ الَّذِينَ قَتَلَهُمُ الْهَوَى. عَنْ لَقِيطُ بْنُ بُكَيْرٍ الْمُحَارِبِيُّ: أَنَّ عُرْوَةَ بْنَ حِزَامٍ، وَعَفْرَاءَ ابْنَةَ مَالِكٍ الْعُذْرِيَّيْنِ - وَهُمَا بَطْنٌ مِنْ عُذْرَةَ يُقَالُ لَهُمْ بَنُو هِنْدِ بْنِ حِزَامِ بْنِ ضَبَّةَ بْنِ عَبْدِ بْنِ بُكَيْرِ بْنِ عُذْرَةَ - : وذلك أَنَّ حِزَامًا هَلَكَ وَتَرَكَ ابْنَهُ عُرْوَةَ صَغِيرًا فِي حِجْرِ عَمِّهِ عِقَالِ بْنِ مُهَاصِرٍ، وَكَانَتْ عَفْرَاءُ تِرْبًا لِعُرْوَةَ يَلْعَبَانِ جَمِيعًا وَيَكُونَانِ مَعًا حَتَّى [أَلِفَ كُلُّ وَاحِدٍ مِنْهُمَا] إِلْفًا شَدِيدًا، وَكَانَ عِقَالٌ يَقُولُ لِعُرْوَةَ لِمَا يَرَى مِنْ إِلْفِهِمَا: أَبْشِرْ، فَإِنَّ عَفْرَاءَ امْرَأَتُكَ إِنْ شَاءَ اللَّهُ، وَكَانَا كَذَلِكَ حَتَّى بَلَغَا، فَأَتَى عُرْوَةُ عَمَّةً لَهُ يُقَالُ لَهَا: هِنْدُ بِنْتُ مُهَاصِرٍ، فَشَكَى إِلَيْهَا مَا بِهِ مِنْ حَبِّ عَفْرَاءَ، وَقَالَ لَهَا: يَا عَمَّةُ، إِنِّي لَأُكَلِّمُكِ وَأَنَا مُسْتَحْيٍ مِنْكِ، وَلَمْ أَفْعَلْ هَذَا حَتَّى ضِقْتُ ذَرْعًا بِمَا أَنَا فِيهِ، فَذَهَبَتْ عَمَّتُهُ إِلَى أَخِيهَا، فَقَالَتْ: يَا أَخِي، قَدْ أَتَيْتُكَ فِي حَاجَةٍ أُحِبُّ أَنْ تُحْسِنَ قَضَاءَهَا، فَإِنَّ اللَّهَ يَأْجُرُكَ بِصِلَةِ رَحِمِكَ، قَالَ: إِنْ تَسْأَلِينِي لَا أَرُدُّكِ فِيهَا، قَالَتْ: تُزَوِّجُ عُرْوَةَ ابْنَ أَخِيكَ بِابْنَتِكِ عَفْرَاءَ، فَقَالَ: مَا عَنْهُ مَذْهَبٌ، وَلَا بِنَا عَنْهُ رَغْبَةٌ، وَلَكِنَّهُ لَيْسَ بِذِي مَالٍ، وَلَيْسَتْ عَلَيْهِ عَجَلَةٌ، فَسَكَتَ عُرْوَةُ بَعْضَ السُّكُوتِ، وَكَانَتْ أُمُّهَا لَا تُرِيدُ إِلَّا ذَا مَالٍ، فَعَرَفَ عُرْوَةُ أَنَّ رَجُلًا ذَا مَالٍ قَدْ خَطَبَهَا، فَأَتَى عَمَّهُ، فَقَالَ: يَا عَمِّ، قَدْ عَرَفْتَ حَقِّي وَقَرَابَتِي، وَإِنِّي رُبِّيتُ فِي حِجْرِكَ، وَقَدْ بَلَغَنِي أَنَّ رَجُلًا يَخْطُبُ عَفْرَاءَ فَإِنْ أَسْعَفْتَهُ بِطَلِبَتِي قَتَلْتَنِي وَسَفَكْتَ دَمِي، فَأَنْشُدُكَ اللَّهَ وَرَحِمِي وَحَقِّي، فَرَقَّ لَهُ، وَقَالَ: يَا بُنَيَّ، أَنْتَ مُعْدَمٌ، وَأُمُّهَا قَدْ أَبَتْ أَنْ تُخْرِجَهَا إِلَّا بِمَهْرٍ غَالٍ، فَاضْطَرِبْ وَاسْتَرْزِقِ اللَّهَ. فَجَاءَ إِلَى أُمِّهَا وَلَاطَفَهَا وَدَارَاهَا فَأَبَتْ إِلَّا بِمَا تَحْتَكِمُ مِنَ الْمَهْرِ، فَعَمِلَ عَلَى قَصْدِ ابْنِ عَمٍّ لَهُ مُوسِرٍ بِالْيَمَنِ، فَجَاءَ إِلَى عَمِّهِ وَامْرَأَتِهِ فَأَخْبَرَهُمَا بِقَصْدِهِ وَعَزْمِهِ، فَصَوَّبَاهُ وَوَعَدَاهُ أَلَّا يُحْدِثَا حَدَثًا حَتَّى يَعُودَ. وَوَدَّعَ عَفْرَاءَ وَالْحَيَّ، وَصَحِبَهُ فَتَيَانِ كَانَا يَأْلَفَانِهِ، وَكَانَ طُولَ سِفْرِهِ سَاهِيًا حَتَّى قَدِمَ عَلَى ابْنِ عَمِّهِ فَعَرَّفَهُ حَالَهُ، فَوَصَلَهُ وَكَسَاهُ وَأَعْطَاهُ مِائَةً مِنَ الْإِبِلِ، فَانْصَرَفَ بِهَا، وَقَدْ كَانَ رَجُلٌ مِنْ أَهْلِ الشَّامِ قَدْ نَزَلَ فِي حَيِّ عَفْرَاءَ، فَنَحَرَ وَأَطْعَمَ وَرَأَى عَفْرَاءَ فَأَعْجَبَتْهُ، فَخَطَبَهَا إِلَى أَبِيهَا فَاعْتَذَرَ إِلَيْهِ وَقَالَ: قَدْ سَمَّيْتُهَا بِاسْمِ ابْنِ أَخِي، فَمَا لِغَيْرِهِ إِلَيْهَا سَبِيلٌ، فَقَالَ لَهُ: إِنِّي أُرَغِّبُكَ فِي الْمَهْرِ، فَقَالَ: لَا حَاجَةَ لِي فِي ذَلِكَ، فَعَدَلَ إِلَى أُمِّهَا فَوَافَقَ عِنْدَهَا قَبُولًا وَرَغْبَةً فِي الْمَالِ، فَجَاءَتْ إِلَى زَوْجِهَا، فَقَالَتْ: وَأَيُّ خَيْرٍ فِي عُرْوَةَ حَتَّى تَحْبِسَ ابْنَتِي عَلَيْهِ، وَاللَّهِ مَا تَدْرِي أَعُرْوَةُ حَيٌّ أَمْ مَيِّتٌ، وَهَلْ يَنْقَلِبُ إِلَيْكَ بِخَيْرٍ أَمْ لَا، فَتَكُونُ قَدْ حَرَمْتَ ابْنَتَكَ خَيْرًا حَاضِرًا، فَلَمْ تَزَلْ بِهِ حَتَّى قَالَ: إِنْ عَاوَدَنِي خَاطِبُهَا أَجَبْتُهُ، فَوَجَّهَتْ إِلَيْهِ: أَعِدْ غَدًا خَاطِبًا، فَنَحَرَ جَزُورًا وَأَطْعَمَ وَوَهَبَ وَجَمَعَ الْحَيَّ عَلَى طَعَامِهِ وَفِيهِمْ أَبُو عَفْرَاءَ، وَأَعَادَ الْخُطْبَةَ فَزَوَّجَهُ وَحُوِّلَتْ عَفْرَاءُ إِلَيْهِ، فَقَالَ قَبْلَ أَنْ يَدْخُلَ بِهَا: يَا عُرْوَةُ إِنَّ الْحَيَّ قَدْ نَقَضُوا عَهْدَ اللَّهِ وَحَاوَلُوا الْغُدْرَانَ. ثُمَّ دَخَلَ بِهَا زَوْجُهَا وَأَقَامَ فِيهِمْ ثَلَاثًا ثُمَّ ارْتَحَلَ إِلَى الشَّامِ، وَعَمَدَ أَبُوهَا إِلَى قَبْرٍ عَتِيقٍ، فَجَدَّدَهُ وَسَوَّاهُ، وَسَأَلَ أَهْلَ الْحَيِّ كِتْمَانَ أَمْرِهَا، وَقَدِمَ عُرْوَةُ بَعْدَ أَيَّامٍ، فَنَعَاهَا أَبُوهَا إِلَيْهِ وَذَهَبَ بِهِ إِلَى ذَلِكَ الْقَبْرِ، وَكَانَ يَخْتَلِفُ إِلَيْهَا أَيَّامًا حَتَّى أَخْبَرَتْهُ جَارِيَةٌ مِنَ الْحَيِّ الْخَبَرَ، فَرَكِبَ بَعْضَ إِبِلِهِ فَدَخَلَ الشَّامَ فَنَزَلَ عَلَى الرَّجُلِ وَهُوَ لَا يَعْرِفُهُ، فَأَكْرَمَهُ، فَقَالَ لِجَارِيَةٍ لَهُمْ: هَلْ لَكِ فِي يَدٍ تُولِينِيهَا؟ قَالَتْ: نَعَمْ، قَالَ: تَدْفَعِينَ خَاتَمِي هَذَا إِلَى مَوْلَاتِكِ، فَقَالَتْ: سَوْءَةٌ لَكَ، أَمَا تَسْتَحِي مِنْ هَذَا الْقَوْلِ، فَأَمْسَكَ ثُمَّ أَعَادَ عَلَيْهَا، وَقَالَ: وَيْحَكِ هِيَ وَاللَّهِ بِنْتُ عَمِّي، فَاطْرَحِي هَذَا الْخَاتَمَ فِي صَبُوحِهَا فَإِنْ أَنْكَرَتْ عَلَيْكِ فَقُولِي: اصْطَبَحَ ضَيْفُنَا قَبْلَكِ وَلَعَلَّهُ سَقَطَ مِنْهُ، فَرَّقَتِ الْأَمَةُ وَفَعَلَتْ، فَلَمَّا رَأَتْ عَفْرَاءُ الْخَاتَمَ قَالَتْ: اصْدُقِينِي فَأَصْدَقَتْهَا، فَلَمَّا جَاءَ زَوْجُهَا قَالَتْ: أَتَدْرِي مَنْ ضَيْفُكَ؟ إِنَّهُ عُرْوَةُ بْنُ حِزَامٍ، وَقَدْ كَتَمَ نَفْسَهُ حَيَاءً مِنْكَ، فَبَعَثَ إِلَيْهِ وَعَاتَبَهُ عَلَى كِتْمَانِهِ نَفْسَهُ، وَقَالَ لَهُ: بِالرُّحْبِ وَالسِّعَةِ نَشَدْتُكَ اللَّهَ إِنْ رُمْتَ هَذَا الْمَكَانَ أَبَدًا، وَخَرَجَ وَتَرَكَهُ مَعَ عَفْرَاءَ يَتَحَدَّثَانِ، وَأَوْصَى خَادِمًا لَهُ بِالِاسْتِمَاعِ عَلَيْهِمَا وَإِعَادَةِ مَا يَسْمَعُهُ مِنْهُمَا. فَلَمَّا خُلِّيَا تَشَاكَيَا مَا وَجَدَا مِنَ الْفِرَاقِ وَطَالَتِ الشَّكْوَى وَهُوَ يَبْكِي أَحَرَّ بُكَاءٍ، ثُمَّ أَتَتْهُ بِشَرَابٍ وَسَأَلَتْهُ أَنْ يَشْرَبَهُ، فَقَالَ: وَاللَّهِ مَا دَخَلَ جَوْفِي حَرَامٌ قَطُّ، وَلَا ارْتَكَبْتُهُ مُنْذُ كُنْتُ، وَلَوِ اسْتَحْلَلْتُ حَرَامًا كُنْتُ قَدِ اسْتَحْلَلْتُهُ مِنْكِ وَأَنْتِ حَظِّي مِنَ الدُّنْيَا وَقَدْ ذَهَبْتِ مِنِّي وَذَهَبْتُ مِنْكِ، فَمَا أَعِيشُ بَعْدَكِ، وَقَدْ أَجْمَلَ هَذَا الرَّجُلُ الْكَرَمَ وَأَحْسَنَ، وَأَنَا أَسْتَحِي مِنْهُ، وَوَاللَّهِ لَا أُقِيمُ بَعْدَ عِلْمِهِ بِمَكَانِي، وَإِنِّي لَعَالِمٌ أَنِّي أَرْحَلُ إِلَى مَنِيَّتِي. فَبَكَتْ وَبَكَى وَانْصَرَفَ. فَلَمَّا جَاءَ زَوْجُهَا أَخْبَرَهُ الْخَادِمُ بِمَا جَرَى بَيْنَهُمَا، فَقَالَ: يَا عَفْرَاءُ، امْنَعِي ابْنَ عَمِّكَ مِنَ الْخُرُوجِ، فَقَالَتْ: لَا يَمْتَنِعُ، وَهُوَ وَاللَّهِ أَكْرَمُ وَأَشَدُّ حَيَاءً أَنْ يُقِيمَ بَعْدَ مَا جَرَى بَيْنَكُمَا، فَدَعَاهُ وَقَالَ: يَا أَخِي: اتَّقِ اللَّهَ فِي نَفْسِكَ فَقَدْ عَرَفْتُ خَبَرَكَ وَأَنَّكَ إِنْ رَحَلْتَ تَلْفِتَ، وَوَاللَّهِ مَا أَمْنَعُكَ مِنَ الِاجْتِمَاعِ مَعَهَا أَبَدًا، وَإِنْ شِئْتَ لَأَنْزِلَنَّ لَكَ عَنْهَا. فَجَزَاهُ خَيْرًا وَأَثْنَى عَلَيْهِ، وَقَالَ: إِنَّهَا كَانَ الطَّمَعُ فِيهَا، وَالْآنَ فَقَدْ يَئِسْتُ وَحَمَلْتُ نَفْسِي عَلَى الصَّبْرِ، وَلِي أُمُورٌ لَا بُدَّ مِنَ الرُّجُوعِ إِلَيْهَا، وَإِنْ وَجَدْتُ بِي قُوَّةً، وَإِلَّا عُدْتُ إِلَيْكُمْ وَزُرْتُكُمْ. فَزَوَّدُوهُ وَشَيَّعُوهُ، وَانْصَرَفَ، فَأَصَابَهُ غَشْيٌ وَخَفَقَانٌ. فَكَانَ كُلَّمَا أُغْمِيَ عَلَيْهِ أَلْقَى عَلَى وَجْهِهِ خِمَارًا كَانَتْ عَفْرَاءُ قَدْ زَوَّدَتْهُ إِيَّاهُ فَيُفِيقُ، فَلَقِيَهُ فِي طَرِيقِهِ عَرَّافُ الْيَمَامَةِ ابْنُ مَكْحُولٍ، فَسَأَلَهُ عَمَّا بِهِ وَهَلْ بِهِ خَبَلٌ، فَقَالَ: وَمَا بِي مِنْ خَبَلٍ وَمَا بِي جِنَّةٌ وَلَكِنَّ عَمِّي يَا أُخَيَّ كَذُوبُ     أَقُولُ لِعَرَّافِ الْيَمَامَةِ دَاوِنِي فَإِنَّكَ إِنْ دَاوَيْتَنِي لَطَبِيبُ     فَوَا كَبِدِي أَمْسَتْ رُفَاتًا كَأَنَّمَا يَلْذَعُهَا بِالْمَوْقِدَاتِ لَهِيبُ     عَشِيَّةَ لَا عَفْرَاءَ مِنْكَ بَعِيدَةٌ فَتَسْلُو وَلَا عَفْرَاءُ مِنْكَ قَرِيبُ     فَوَاللَّهِ مَا أَنْسَاكِ مَا هَبَّتِ الصَّبَا وَمَا عَقِبَتْهَا فِي الرِّيَاحِ جَنُوبُ     وَإِنِّي لَيَغْشَانِي لِذِكْرَاكِ رَوْعَةٌ لَهَا بَيْنَ جِلْدِيَ وَالْعِظَامِ دَبِيبُ وَقَالَ يُخَاطِبُ رَفِيقَيْهِ: خَلِيلِيَ مِنْ عُلْيَا هِلَالِ بْنِ عَامِرٍ     بِصَنْعَاءَ عُوجَا الْيَوْمَ فَانْتَظَرَانِي فَلَا تَزْهَدَا فِي الذُّخْرِ عِنْدِي وَأَجْمِلَا     فَإِنَّكُمَا بِي الْيَوْمَ مُبْتَلَيَانِ أَلِمَّا عَلَى عَفْرَاءَ إِنَّكُمَا غَدًا     بِوَشْكِ النَّوَى وَالْبَيْنِ مُفْتَرِقَانِ فَيَا وَاشِيَيْ عَفْرَاءَ وَيَحْكُمَا بِمَنْ     وَمِنْ وَإِلَى مَنْ حَيْثُمَا تَشِيَانِي بِمَنْ لَوْ رَآهُ غَائِبًا لَفَدَيْتُهُ     وَمَنْ لَوْ رَآنِي غَائِبًا لَفَدَانِي مَتَى تَكْشِفَا عَنِّي الْقَمِيصَ تَبَيَّنَا     بِي الضُّرَّ مِنْ عَفْرَاءَ يَا فِتْيَانِ فَقَدْ تَرَكَتْنِي لَا أَعِي لِمُحَدِّثٍ     حَدِيثًا وَإِنْ نَاجَيْتُهُ وَنَجَانِي جَعَلْتُ لِعَرَّافِ الْيَمَامَةِ حُكْمَهُ     وَعَرَّافِ نَجْدٍ إِنْ هُمَا شَفَيَانِي فَمَا تَرَكَا مِنْ حِيلَةٍ يَعْلَمَانِهَا     وَلَا شَرْبَةً إِلَّا بِهَا سَقَيَانِي وَرَشَّا عَلَى وَجْهِي مِنَ الْمَاءِ سَاعَةً     وَقَامَا مَعَ الْعُوَّادِ يَبْتَدِرَانِ وَقَالَا شَفَاكَ اللَّهُ -وَاللَّهِ- مَا لَنَا     بِمَا ضَمِنَتْ مِنْكَ الضُّلُوعُ يَدَانِ فَوَيْلِي عَلَى عَفْرَاءَ وَيْلٌ كَأَنَّهُ     عَلَى الصَّدْرِ وَالْأَحْشَاءِ وَخْزُ سِنَانِ إِذَا رَامَ قَلْبِي هَجْرَهَا حَالَ دُونَهُ     شَفِيعَانِ مِنْ قَلْبِي لَهَا خَذَلَانِي إِذَا قُلْتُ: لَا، قَالَا: بَلَى، ثُمَّ أَصْبَحَا     جَمِيعًا عَلَى الرَّأْيِ الَّذِي تَرَيَانِي تَحَمَّلْتُ مِنْ عَفْرَاءَ مَا لَيْسَ لِي بِهِ     وَلَا لِلْجِبَالِ الرَّاسِيَاتِ يَدَانِ فَيَا رَبِّ أَنْتَ الْمُسْتَعَانُ عَلَى الَّذِي     تَحَمَّلْتُ مِنْ عَفْرَاءَ مُنْذُ زَمَانِي كَأَنَّ قَطَاةً عَلِقَتْ بِجَنَاحِهَا     عَلَى كَبِدِي مِنْ شِدَّةِ الْخَفَقَانِ وَفِي رِوَايَةٍ أَنَّهُ لَمْ يُعْلِمْهُ بِتَزْوِيجِهَا حَتَّى لَقِيَ الرُّفْقَةَ الَّتِي هِيَ فِيهَا، وَأَنَّهُ كَانَ تَوَجَّهَ إِلَى ابْنِ عَمٍّ لَهُ بِالشَّامِ لَا بِالْيَمَنِ، فَلَمَّا رَآهَا وَقَفَ دَهِشًا، ثُمَّ قَالَ: فَمَا هُوَ إِلَّا أَنْ أَرَاهَا فُجَاءَةً     فَأَبْهَتُ حَتَّى لَا أَكَادَ أُجِيبُ وَأَصْدِفُ عَنْ رَأْيَيِ الَّذِي كُنْتُ أَرْتَئِي     وَأَنْسَى الَّذِي أَزْمَعْتُ حِينَ تَغِيبُ وَيُظْهِرُ قَلْبِي عُذْرَهَا وَيُعِينُهَا     عَلَيَّ فَمَا لِي فِي الْفُؤَادِ نَصِيبُ وَقَدْ عَلِمْتَ نَفْسِي مَكَانَ شِفَائِهَا     وَهَلْ مَا لَا يُنَالُ قَرِيبُ حَلَفْتُ بِرَبِّ السَّاجِدِينَ لِرَبِّهِمْ     خُشُوعًا وَفَوْقَ السَّاجِدِينَ رَقِيبُ لَئِنْ كَانَ بَرْدُ الْمَاءِ حَرَّانَ صَادِيًّا     إِلَيَّ حَبِيبًا إِنَّهَا لَحَبِيبُ ثُمَّ عَادَ إِلَى أَهْلِهِ وَقَدْ نَحِلَ وَضَنَى، وَكَانَ لَهُ أَخَوَانِ وَخَالَةٌ وَجَدَّةٌ، فَجَعَلْنَ يُعَالِجْنَ أَمْرَهُ فَلَا يَنْفَعُ، وَكَانَ يَأْتِي حِيَاضَ الْمَاءِ الَّتِي كَانَتْ عَفْرَاءُ تَرِدُهَا، فَيُلْصِقُ صَدْرَهُ بِهَا وَيَقُولُ: بِي الْبَأْسُ أَوْ دَاءُ الْهُيَامِ سُقِيتُهُ     فَإِيَّاكَ عَنِّي لَا يَكُنْ بِكَ مَا بِيَا وَفِي رِوَايَةٍ أَنَّهُ لَمْ يَرْجِعْ إِلَى حَيِّهِ، وَإِنَّمَا مَاتَ قَبْلَ مَنْزِلِهِ بِثَلَاثِ لَيَالٍ، وَبَلَغَ عَفْرَاءَ وَفَاتُهُ فَجَزِعَتْ جَزَعًا شَدِيدًا. وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ: اسْتَعْمَلَنِي عُمَرُ بْنُ الْخَطَّابِ -أَوْ عُثْمَانُ بْنُ عَفَّانَ، شَكَّ الْهَيْثَمُ- عَلَى صَدَقَاتِ سَعْدِ بْنِ هُذَيْمٍ، وَهُمْ عُذْرَةُ، وَسَلَامَانُ، وَالْحَارِثُ، وَهُمْ مِنْ قُضَاعَةَ، فَلَمَّا قَبَضْتُ الصَّدَقَةَ وَقَسَّمْتُهَا بَيْنَ أَهْلِهَا، وَأَقْبَلْتُ بِالسَّهْمَيْنِ الْبَاقِيَيْنِ إِلَى عُمَرَ -أَوْ إِلَى عُثْمَانَ- فَلَمَّا كُنْتُ فِي بِلَادِ عَدِيٍّ فِي حَيٍّ يُقَالُ لَهُمْ بَنُو هِنْدٍ، إِذَا أَنَا بِبَيْتِ جَرِيرٍ، فَمِلْتُ إِلَيْهِ، فَإِذَا عَجُوزٌ جَالِسَةٌ عِنْدَ كَسْرِ الْبَيْتِ، وَإِذَا شَابٌّ نَائِمٌ فِي ظِلِّ الْبَيْتِ، فَلَمَّا دَنَوْتُ سَلَّمْتُ، فَتَرَنَّمَ بِصَوْتٍ لَهُ ضَعِيفٍ: جَعَلْتُ لِعَرَّافِ الْيَمَامَةِ حُكْمَهُ     وَعَرَّافِ نَجْدٍ إِنْ هُمَا شَفَيَانِي فَذَكَرَ الْأَبْيَاتَ، فَشَهِقَ شَهْقَةً خَفِيفَةً، فَنَظَرْتُهُ فَإِذَا هُوَ قَدْ مَاتَ، فَقُلْتُ: أَيُّهَا الْعَجُوزُ، مَا أَظُنُّ هَذَا النَّائِمَ بِفِنَاءِ بَيْتِكَ إِلَّا قَدْ مَاتَ، قَالَتْ: وَاللَّهِ إِنِّي لَأَظُنُّ ذَلِكَ، فَقَامَتْ فَنَظَرَتْ إِلَيْهِ، فَقَالَتْ: فَاضَ وَرَبِّ مُحَمَّدٍ، فَقُلْتُ: يَا أَمَةَ اللَّهِ، مَنْ هَذَا؟ قَالَتْ: عُرْوَةُ بْنُ حِزَامٍ وَأَنَا أُمُّهُ، قُلْتُ: فَمَا صَيَّرَهُ إِلَى هَذَا؟ قَالَتِ: الْعِشْقُ، وَلَا وَاللَّهِ مَا سَمِعْتُ لَهُ أَنَّةً مُنْذُ سَنَةٍ إِلَّا فِي صَدْرِهِ وَفِي يَوْمِنَا هَذَا، فَإِنِّي سَمِعْتُهُ يَقُولُ: مَنْ كَانَ مِنْ أُمَّهَاتِي بَاكِيًا أَبَدًا     فَالْيَوْمَ إِنِّي أَرَانِي الْيَوْمَ مَقْبُوضَا يُسْمِعْنِنِيهِ فَإِنِّي غَيْرُ سَامِعَةٍ     إِذَا عَلَوْتُ رِقَابَ الْقَوْمِ مَعْرُوضَا قَالَ النُّعْمَانُ: فَأَقَمْتُ وَاللَّهِ عَلَيْهِ حَتَّى غُسِّلَ وَكُفِّنَ وَحُنِّطَ، وَصُلِّي عَلَيْهِ، وَدُفِنَ. قَالَ: قُلْتُ لِلنُّعْمَانِ: فَمَا دَعَاكَ إِلَى ذَلِكَ؟ قَالَ: احْتِسَابُ الْأَجْرِ فِيهِ وَاللَّهِ. وَقَدْ ذَكَرَ أَبُو دَاوُدَ فِي كِتَابِ "الزَّهْرَةِ": أَنَّ عُرْوَةَ بْنَ حِزَامٍ لَمَّا مَاتَ مَرَّ بِهِ رَكْبٌ فَعَرَفُوهُ، فَلَمَّا انْتَهَوْا إِلَى مَنْزِلِ عَفْرَاءَ صَاحَ بَعْضُهُمْ، فَقَالَ: أَلَا أَيُّهَا الْقَصْرُ الْمُغَفَّلُ أَهْلُهُ     بِحَقٍّ نَعَيْنَا عُرْوَةَ بْنَ حِزَامِ فَأَجَابَتْهُ فَقَالَتْ: أَلَّا أَيُّهَا الرَّكْبُ الْمُخِبُّونُ وَيَحْكُمُ     بِحَقٍّ نَعَيْتُمْ عُرْوَةَ بْنَ حِزَامِ فَأَجَابُوهَا: نَعَمْ قَدْ تَرَكْنَاهُ بِأَرْضٍ بَعِيدَةٍ     مُقِيمًا بِهَا فِي دَكْدَكٍ وَأَكَامِ فَقَالَتْ لَهُمْ: فَإِنْ كَانَ حَقًّا مَا تَقُولُونَ فَاعْلَمُوا     بِأَنْ قَدْ نَعَيْتُمْ بَدْرَ كُلِّ ظَلَامِ فَلَا لَقِيَ الْفِتْيَانُ بَعْدَكَ لَذَّةً     وَلَا رَجَعُوا مِنْ غَيْبَةٍ بِسَلَامِ وَلَا وَضَعَتْ أُنْثَى تَمَامًا بِمِثْلِهِ     وَلَا فَرِحَتْ مِنْ بَعْدِهِ بِغُلَامِ وَلَا لَا بَلَغْتُمْ حَيْثُ وُجِّهْتُمْ لَهُ     وَنُغِّصْتُمُ لَذَّاتِ كُلِّ طَعَامِ ثُمَّ سَأَلَتْهُمْ: أَيْنَ دَفَنُوهُ؟ فَأَخْبَرُوهَا، فَسَارَتْ إِلَى قَبْرِهِ، فَلَمَّا قَرَّبُوا مِنْ مَوْضِعِ قَبْرِهِ، قَالَتْ: إِنِّي أُرِيدُ قَضَاءَ حَاجَةٍ، فَأَنْزَلُوهَا فَانْسَلَّتْ إِلَى قَبْرِهِ فَانْكَبَّتْ عَلَيْهِ، فَمَا رَاعَهُمْ إِلَّا صَوْتُهَا، فَلَمَّا سَمِعُوهَا بَادَرُوا إِلَيْهَا، فَإِذَا هِيَ مَمْدُودَةٌ عَلَى الْقَبْرِ قَدْ خَرَجَتْ نَفْسُهَا، فَدَفَنُوهَا إِلَى جَانِبِهِ. وَعَنْ مُعَاذُ بْنُ يَحْيَى الصَّنْعَانِيُّ، قَالَ: خَرَجْتُ مِنْ مَكَّةَ إِلَى صَنْعَاءَ، فَلَمَّا كَانَ بَيْنَنَا وَبَيْنَ صَنْعَاءَ خَمْسٌ رَأَيْتُ النَّاسَ يَنْزِلُونَ عَنْ مَحَامِلِهِمْ وَيَرْكَبُونَ دَوَابَّهُمْ، قُلْتُ: أَيْنَ تُرِيدُونَ؟ قَالُوا: نُرِيدُ أَنْ نَنْظُرَ قَبْرَ عُرْوَةَ وَعَفْرَاءَ، فَنَزَلْتُ عَنْ مَحْمَلِي وَرَكِبْتُ حِمَارِي وَاتَّصَلْتُ بِهِمْ، فَانْتَهَيْتُ إِلَى قَبْرَيْنِ مُتَلَاصِقَيْنِ قَدْ خَرَجَ مِنْ هَذَا الْقَبْرِ سَاقُ شَجَرَةٍ، وَمِنْ هَذَا سَاقُ شَجَرَةٍ، حَتَّى إِذَا صَارَا عَلَى قَامَةٍ الْتَفَّا، وَكَانَ النَّاسُ يَقُولُونَ: تَآلَفَا فِي الْحَيَاةِ وَفِي الْمَوْتِ. وَقَدْ رُوِيَ لَنَا أَنَّ هَذِهِ الْقِصَّةَ كَانَتْ فِي عَهْدِ عُمَرَ بْنِ الْخَطَّابِ، فَرُوِّينَا عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ قَالَ: لَوْ أَدْرَكْتُ عُرْوَةَ وَعَفْرَاءَ لَجَمَعْتُ بَيْنَهُمَا. وَرُوِّينَا عَنْ مُعَاوِيَةَ أَنَّهُ قَالَ: "لَوْ عَلِمْتُ بِهَذَيْنِ الشَّرِيفَيْنِ لَجَمَعْتُ بَيْنَهُمَا".

     ✧ Mention of those who died in this year Jundub b. Junādah, Abū Dharr There is disagreement about his name and lineage, which I have mentioned in the book “al-Talqīḥ.” He was tall and dark-skinned, and he used to bear witness that there is no god but Allah, and he used to worship before Islam. It was said to him: “Where did you used to turn?” He said: “Wherever Allah, the Mighty and Majestic, directed me.” He met the Messenger of Allah ﷺ in Makkah and became Muslim, and went out shouting the shahādah, so they beat him. Al-ʿAbbās leaned over him and said to Quraysh: “You are passing by [them, and your route is] through Ghifār.” So they left him alone, and he returned to his people. He used to lie in wait for the caravans of Quraysh and plunder them, saying: “I will not return anything of them to you until you bear witness that there is no god but Allah and that Muḥammad is the Messenger of Allah.” If they did so, he would return what he had taken from them; and if they refused, he would not return anything to them. He remained doing that until the Messenger of Allah ﷺ migrated, and Badr and Uḥud had passed. Then he came and stayed in Madinah, then went to Syria. He differed with Muʿāwiyah regarding the saying of the Most High: “And those who hoard gold and silver…” Muʿāwiyah said: “It was revealed concerning the People of the Book.” Abū Dharr said: “It was revealed concerning us and them.” Words passed between them, so Muʿāwiyah wrote to ʿUthmān complaining about him. He wrote to him: “Come forward.” So he came to Madinah, and people gathered around him. He mentioned that to ʿUthmān, who said to him: “If you wish, withdraw nearby.” So he went out to al-Rabadhah and died there. Mention of his death: From Ibrāhīm b. al-Ashtar, from his father, that when death came to Abū Dharr, his wife wept. He said to her: “What makes you weep?” She said: “I weep because there must be a bier for you, and I have no garment of mine large enough to shroud you, and you have no garment large enough for you.” He said: “Do not weep, for I heard the Messenger of Allah ﷺ say to a group of people, among whom I was: ‘A man among you will surely die in a desolate land, witnessed by a band of believers.’ Not one of those people has died except in a village and among a group of Muslims, and I am the one who will die in a desolate land. By Allah, he did not lie, nor did I. So watch the road.” She said: “How, when the pilgrims have ceased and the roads are cut off?” She used to go up to a sandhill, stand on it and look, then return to him and nurse him, then go back to the sandhill. While she was doing that, she saw a group of men whose mounts were speeding as if they were vultures. She waved her garment, and they came and stopped by her. They said: “What is the matter with you?” She said: “A man among the Muslims for you to shroud” — or she said: “A man among the Muslims who is dying for you to shroud,” and that is more correct — They said: “Who is he?” She said: “Abū Dharr.” They ransomed him with their fathers and mothers and put their whips to the chests of their camels racing to him until they came. He said: “Rejoice,” and told them the ḥadīth that the Messenger of Allah ﷺ had said. Then he said: “I heard the Messenger of Allah ﷺ say: ‘No two Muslim parents lose two or three children and seek reward and endure patiently but they will see the Fire.’ Do you hear? If I had a garment large enough to shroud me, I would not be shrouded except in a garment that is mine or my wife’s garment large enough to shroud me except in her garment. I adjure you by Allah and Islam that none of you shroud me who has been an amīr, or an ʿarīf, or a naqīb, or a barīd.” All of the people had done some of that except a young man from the Anṣār. He said: “I will shroud you, for I have not done any of what you mentioned. I will shroud you in this cloak of mine that is on me, and in two garments in my bag spun by my mother, which she wove for me.” He said: “You then, shroud me.” So the Anṣārī shrouded him, and the group who witnessed it, among them Jaḥsh b. al-Adbar and Mālik b. al-Ashtar, in a group all of whom were Yemenis. Ibn Isḥāq mentioned that Ibn Masʿūd prayed over him when returning from Kufa. ʿAbd Allāh b. Qays b. Ziyādah b. al-Aṣamm ʿAbd Allāh b. Qays b. Ziyādah b. al-Aṣamm His mother was ʿĀtikah, who is Umm Maktūm bt. ʿAbd Allāh b. ʿAtīkah b. ʿĀmir. Ibn Umm Maktūm became Muslim in Makkah early on. He was blind; his eyes were gone while he was a boy. He came to Madinah as a migrant. Al-Barāʾ said: “The first of the migrants to come to us was Muṣʿab, then Ibn Umm Maktūm. He used to call the adhān for the Prophet ﷺ in Madinah along with Bilāl, and the Messenger of Allah ﷺ used to appoint him as his deputy over Madinah.” From Hishām b. ʿUrwah, from his father, who said: The Prophet ﷺ was sitting with men of Quraysh, among them ʿUtbah b. Rabīʿah and some notables of Quraysh, and he was saying to them: “Is it not good if I bring such-and-such?” They said: “Yes.” Then Ibn Umm Maktūm came while he was busy with them and asked him about something, so he turned away. Then Allah, the Most High, revealed: “He frowned and turned away because the blind man came to him” — meaning Ibn Umm Maktūm. “As for him who deems himself self-sufficient” — meaning ʿUtbah and his companions — “to him you give attention. And as for him who comes to you striving and fearing” — meaning Ibn Umm Maktūm. From ʿAbd al-Raḥmān b. Abī Laylā, who said: The verse was revealed: “Not equal are those believers who sit [at home] and those who strive in the cause of Allah.” ʿAbd Allāh b. Umm Maktūm said: “O Lord, reveal my excuse; where is my excuse?” So Allah revealed: “except those who are disabled.” It was placed between them. After that, he used to go on expeditions and say: “Hand me the banner, for I am blind and cannot flee. Station me between the two ranks.” From Anas b. Mālik: On the day of al-Qādisiyyah, ʿAbd Allāh b. Umm Maktūm had a black banner of his and wore a coat of mail. ʿAmr b. ʿUtbah b. Farqad b. Ḥabīb al-Sulamī ʿAmr b. ʿUtbah b. Farqad b. Ḥabīb al-Sulamī His father ʿUtbah was one of the Companions. He used to undertake governorships and strove with his son ʿAmr to help him in that, but he would not do so, out of renunciation of the world. From ʿAbd Allāh b. al-Rabīʿah, who said: I was sitting with ʿUtbah b. Farqad, Miʿḍad al-ʿIjlī, and ʿAmr b. ʿUtbah. He said: “O ʿAbd Allāh b. al-Rabīʿah, will you not help me with your nephew so that he helps me in what I am doing of my work?” ʿAbd Allāh said: “O ʿAmr, obey your father.” He said: Then ʿAmr looked at Miʿḍad and said to him: “Do not obey him, but prostrate and draw near.” [Then ʿAmr said: “O my father, I am only a man working for the ransom of my neck.” ʿUtbah wept, then said: “O my son, I love you with two loves: love for Allah, and the love of a parent for his child.”] Then ʿAmr said: “O my father, you have established me with wealth that reached seventy thousand. If you ask me about it, here it is, so take it; otherwise let me spend it.” He said: “O my son, spend it.” So he spent it until not a dirham remained with him. From a shaykh of Quraysh, who said: A mawlā of ʿAmr b. ʿUtbah said while I was with a man who was speaking ill of another, he said to me: “Woe to you” — and he had never said that to me before or after — “purify your hearing from listening to obscenity just as you purify your tongue from speaking it, for the listener is the partner of the speaker. He looked at what he had placed in his vessel and emptied it into your vessel. If the word of a fool were returned to his mouth, the one who returned it would be blessed by it just as its speaker is wretched by it.” From ʿĪsā b. ʿUmar, who said: ʿAmr b. ʿUtbah used to go out on his horse at night and stand by the graves, saying: “O people of the graves, the scrolls have been rolled up, and deeds have been raised.” Then he would weep, then he would set his feet in a row (i.e., stand in prayer) until morning, then return and attend the dawn prayer. From a mawlā of ʿAmr b. ʿUtbah, who said: We woke one hot day in a hot hour and looked for ʿAmr b. ʿUtbah, and found him on a mountain prostrating while a cloud shaded him. We used to go out to fight the enemy and not keep watch because of his abundant prayer. I saw him one night praying, and we heard the roar of a lion, so we fled while he remained standing in prayer and did not turn away. We said to him: “Did you not fear the lion?” He said: “I am ashamed before Allah to fear anything other than Him.” From ʿAbd al-Raḥmān b. Yazīd, who said: We went out in an army that included ʿAlqamah, Yazīd b. Muʿāwiyah al-Nakhaʿī, ʿAmr b. ʿUtbah, and Miʿḍad. He said: ʿAmr b. ʿUtbah came out wearing a new white jubbah and said: “How beautiful is blood flowing down on this.” He went out and exposed himself to the enemy, and a stone struck him and wounded his head, and the blood flowed down on it. Then he died from it, and we buried him. When the stone struck him and wounded him, he kept touching it with his hand and saying: “It is small, and Allah blesses the small.” From al-Suddī, who said: A paternal cousin of ʿAmr b. ʿUtbah told us, saying: We camped in a beautiful meadow, and ʿAmr b. ʿUtbah said: “How beautiful this meadow is; how good it would be now if a caller called: ‘O cavalry of Allah, ride.’” A man went out and was the first to meet the enemy and was struck. Then he was brought and buried in this meadow. He said: No sooner had a caller called: “O cavalry of Allah, ride,” than ʿAmr went out among the swiftest of the people, among the first to go out. News came to ʿUtbah, and he was told of that, so he said: “Bring me ʿAmr.” He sent to look for him, but he was not caught up with until he was struck. He said: I think he was buried only at the spot where his spear was planted, and ʿUtbah was in command of the people that day. The author said: [This] expedition in which ʿAmr was martyred, [and it was not mentioned] is the expedition of Azerbaijan, and it took place during the caliphate of ʿUthmān ؓ. ʿUmayr b. Wahb b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ ʿUmayr b. Wahb b. Khalaf b. Wahb b. Ḥudhāfah b. Jumaḥ He had been present at Badr with the polytheists, and they sent him as a scout to assess the companions of the Messenger of Allah ﷺ, and he did so. He was eager to turn Quraysh away from [meeting] the Messenger of Allah ﷺ at Badr. When they met, his father Wahb was taken prisoner by Rifāʿah b. Rāfiʿ. He returned to Makkah, and Ṣafwān b. Umayyah said to him: “Your debt is on me, and I will provide for your family as long as I live. I will give you such-and-such if you go out to Muḥammad and assassinate him.” So he went out until he came to the Messenger of Allah ﷺ, and the Prophet ﷺ informed him of what he had come with and what had happened between him and Ṣafwān [b. Umayyah]. So he became Muslim and was present at Uḥud with the Messenger of Allah ﷺ, and remained [until] the caliphate of ʿUthmān ؓ. ʿUrwah b. Ḥizām b. Muhājir An Islamic poet, one of those afflicted by passionate love whom love killed. From Laqīṭ b. Bukayr al-Muḥāribī: ʿUrwah b. Ḥizām and ʿAfrāʾ bt. Mālik, both of ʿUdhrah — they are a sub-tribe of ʿUdhrah called Banū Hind b. Ḥizām b. Ḍabbah b. ʿAbd b. Bukayr b. ʿUdhrah — : That Ḥizām died and left his son ʿUrwah as a small child in the care of his paternal uncle ʿIqāl b. Muhāṣir. ʿAfrāʾ was a playmate of ʿUrwah; they played together and were together until [each of them] became deeply attached to the other. ʿIqāl used to say to ʿUrwah, seeing their attachment: “Rejoice, for ʿAfrāʾ will be your wife, God willing.” They remained thus until they grew up. ʿUrwah went to a paternal aunt of his called Hind bt. Muhāṣir and complained to her of his love for ʿAfrāʾ. He said to her: “O aunt, I speak to you feeling shy before you, and I would not have done this until I was at my wit’s end with what I am suffering.” His aunt went to her brother and said: “O brother, I have come to you with a need that I would like you to fulfill well, for Allah will reward you for maintaining ties of kinship.” He said: “If you ask me, I will not refuse you in it.” She said: “Marry ʿUrwah, your nephew, to your daughter ʿAfrāʾ.” He said: “There is no alternative to him, and we have no reluctance about him, but he has no wealth, and there is no hurry for it.” So ʿUrwah fell silent for a while, and her mother wanted only a man of wealth. ʿUrwah learned that a wealthy man had proposed to her. He came to his uncle and said: “O uncle, you know my right and my kinship; I was raised in your care, and I have heard that a man is proposing to ʿAfrāʾ. If you grant him my request, you will kill me and shed my blood. I adjure you by Allah and by my kinship and my right.” He felt compassion for him and said: “O my son, you are poor, and her mother has refused to give her away except for a high dower. So strive and seek provision from Allah.” He went to her mother and was gentle with her and tried to win her over, but she refused except for a dower she stipulated. He set out intending to go to a wealthy cousin of his in Yemen. He came to his uncle and his wife and told them of his intention and resolve, and they approved and promised not to do anything until he returned. He bade farewell to ʿAfrāʾ and the tribe, and two young men who were close to him accompanied him. Throughout his journey he was distracted until he reached his cousin and told him of his situation. He gave him gifts, clothed him, and gave him a hundred camels. He returned with them. Meanwhile, a man from Syria had camped among the tribe of ʿAfrāʾ. He slaughtered camels and fed people, and he saw ʿAfrāʾ and was pleased with her, and proposed to her to her father. He excused himself and said: “I have already named her for my nephew; there is no way for anyone else to her.” He said to him: “I will make the dower attractive to you.” He said: “I have no need of that.” He turned to her mother and found acceptance and desire for wealth with her. She came to her husband and said: “What good is there in ʿUrwah that you should withhold my daughter for him? By Allah, you do not know whether ʿUrwah is alive or dead, or whether he will return to you with good or not. You would have deprived your daughter of a present good.” She kept at him until he said: “If her suitor comes back to me, I will answer him.” She sent to him: “Come back tomorrow as a suitor.” He slaughtered a camel, fed people, gave gifts, and gathered the tribe for his food, among them ʿAfrāʾ’s father. He repeated the proposal, and he married her to him, and ʿAfrāʾ was transferred to him. He said before consummating the marriage: “O ʿUrwah, the tribe has broken the covenant of Allah and intended treachery.” Then her husband consummated the marriage and stayed among them for three days, then departed to Syria. Her father went to an old grave, renovated it and leveled it, and asked the people of the tribe to keep her affair secret. ʿUrwah arrived after some days, and her father announced her death to him and took him to that grave. He used to go to her (the grave) for days until a slave woman of the tribe told him the news. He mounted one of his camels and entered Syria, and stayed with the man without being recognized. The man honored him. He said to a slave woman of theirs: “Would you do me a favor?” She said: “Yes.” He said: “Give this ring of mine to your mistress.” She said: “Shame on you! Are you not ashamed of such talk?” He held back, then repeated it to her and said: “Woe to you! By Allah, she is my cousin. Drop this ring into her morning drink; if she objects, say: ‘Our guest drank before you, and perhaps it fell from him.’” The slave woman was frightened but did it. When ʿAfrāʾ saw the ring, she said: “Tell me the truth,” and she told her the truth. When her husband came, she said: “Do you know who your guest is? He is ʿUrwah b. Ḥizām, and he has concealed himself out of shyness before you.” He sent for him and reproached him for concealing himself, and said to him: “Welcome and spaciousness. I adjure you by Allah, do not ever leave this place.” He went out and left him with ʿAfrāʾ to talk, and instructed a servant of his to listen to them and report what he heard from them. When they were left alone, they complained to each other of what they felt from separation, and the complaint went on long while he wept the bitterest weeping. Then she brought him a drink and asked him to drink it, and he said: By God, no forbidden thing has ever entered my belly, nor have I committed one since I came to be. And were I to deem lawful what is forbidden, I would have deemed you lawful, for you are my portion of this world. But you have gone from me and I have gone from you, so I shall not live after you. This man has shown consummate generosity and has been good, and I am ashamed before him. By God, I will not remain after he knows of my being here, for I know that I am setting out toward my death. So she wept and he wept, and he departed. When her husband came, the servant told him what had passed between them, and he said: O ʿAfrāʾ, prevent your cousin from leaving. She said: He will not be prevented; by God, he is too noble and too bashful to remain after what passed between you. So he called him and said: O my brother, fear God for yourself, for I have learned your story, and if you depart you will perish. By God, I will not forbid you from being with her ever, and if you wish I will step aside for you. He thanked him and praised him, and said: There was desire for her, but now I have despaired and forced myself to patience. I have affairs to which I must return, if I find in myself strength; otherwise I will come back to you and visit you. So they provisioned him and sent him off, and he departed. Fainting and violent trembling then seized him. Whenever he was overcome with faintness, he would throw over his face a veil that ʿAfrāʾ had given him as provision, and he would revive. On his way he met the soothsayer of al-Yamāmah, Ibn Makḥūl, who asked him what ailed him and whether he was possessed. He said: There is no possession in me, and no madness, but my uncle, O my brother, is a liar. I say to the soothsayer of al-Yamāmah: Treat me, for if you treat me, you are a skilled physician. O woe to my liver, which has become crushed as though a blazing flame were scorching it with firebrands, on the evening when ʿAfrāʾ was neither far from you, that you might forget, nor near to you. By God, I will not forget you as long as the east wind blows, and after it the south wind among the winds. And whenever I remember you, a terror comes over me that creeps between my skin and my bones. And he said, addressing his two companions: My two friends from Upper Hilāl b. ʿĀmir, in Ṣanʿāʾ, turn aside today and wait for me. Do not disdain the provision with me, and be gracious, for today the two of you are tested by me. Stop at ʿAfrāʾ, for tomorrow you will be parted by the swiftness of departure and separation. O you two talebearers about ʿAfrāʾ, woe to you both, on whose behalf, from whom and to whom do you bear tales against me? On behalf of one whom, if a stranger saw him, I would ransom him, and who, if she saw me as a stranger, would ransom me. Whenever you uncover my shirt, you will see the harm that has befallen me because of ʿAfrāʾ, O young men. She has left me unable to retain any speech from one who speaks to me, even if he confides in me and converses with me. I made my affair subject to the soothsayer of al-Yamāmah and the soothsayer of Najd, if they can cure me. They did not leave any remedy they knew, nor any potion but they gave me to drink of it. And they sprinkled water on my face for a while, and they stood among the visitors, racing to me. They said: May God heal you—by God, we have no power over what your ribs contain. Woe to me for ʿAfrāʾ—a woe that is like the piercing of a spear-point on the chest and the vitals. Whenever my heart seeks to abandon her, two intercessors from my heart stand in its way and fail me. When I say no, they say yes, and then both persist in the opinion in which you see me. I have borne from ʿAfrāʾ what neither I nor the firm-rooted mountains have power to bear. O Lord, You are the One whose help is sought for what I have borne from ʿAfrāʾ for so long. It is as though a she-qatāh bird had clung by its wing to my liver from the violence of its throbbing. In another narration, he was not told of her marriage until he met the company in which she was, and that he had set out to a cousin of his in Syria, not to Yemen. When he saw her, he stood struck dumb, then said: It was only that I saw her suddenly, and I was stupefied until I could scarcely answer. I turned away from the opinion I had held, and I forgot what I had resolved when she was absent. My heart makes her excuse appear and helps her against me, so that I have no share in my own heart. My soul has known where its healing lies, and yet what is unattainable is not near. I swear by the Lord of those who prostrate themselves to their Lord in humility, and above the prostrators there is a Watcher: if the coolness of water to a thirsty, burning man is dear to me, she is dearer. Then he returned to his family, and he had become emaciated and wasted. He had two brothers, a maternal aunt, and a grandmother, and they kept trying to treat his condition, but it did not help. He would go to the water pools where ʿAfrāʾ used to come, press his chest against them and say: In me is affliction, or the disease of passionate love with which I have been given to drink. So beware lest what is in me be in you. In another narration, he did not return to his tribe, but died three nights before reaching his home. The news of his death reached ʿAfrāʾ, and she grieved with intense grief. And from al-Nuʿmān b. Bashīr, who said: ʿUmar b. al-Khaṭṭāb—or ʿUthmān b. ʿAffān, al-Haytham was uncertain—appointed me to collect the alms of Saʿd b. Hudhaym, namely ʿUdhrah, Salāmān, and al-Ḥārith, all of Quḍāʿah. When I had collected the alms and distributed them among their people, I set out with the two remaining shares to ʿUmar—or to ʿUthmān. When I was in the land of ʿAdī, among a tribe called Banū Hind, I came upon the dwelling of Jarīr, and I turned toward it. There was an old woman sitting by the side of the tent, and a young man asleep in the shade of the tent. When I drew near and gave greeting, he chanted in a weak voice: I made my affair subject to the soothsayer of al-Yamāmah and the soothsayer of Najd, if they can cure me. And he recited the verses, then gave a light gasp. I looked at him, and he had died. I said: O old woman, I think this sleeper at the side of your tent has died. She said: By God, I think so too. She rose and looked at him, and said: His soul has departed, by the Lord of Muḥammad. I said: O servant of God, who is this? She said: ʿUrwah b. Ḥizām, and I am his mother. I said: What reduced him to this? She said: Passionate love. By God, I have not heard a groan from him for a year except in his chest, and on this day of ours I heard him saying: Whoever of my mothers is forever weeping, today I see myself being taken. They would make me hear it, but I will not hear when I am raised over the necks of the people, displayed. Al-Nuʿmān said: By God, I stayed by him until he was washed, shrouded, embalmed, prayed over, and buried. He said: I said to al-Nuʿmān: What prompted you to do that? He said: Seeking reward with God, by God. Abū Dāwūd mentioned in his book al-Zahrah that when ʿUrwah b. Ḥizām died, a group of riders passed by him and recognized him. When they reached the dwelling of ʿAfrāʾ, one of them called out: O you castle whose people are heedless, truly we announce the death of ʿUrwah b. Ḥizām. And she answered him, saying: O you riders who press on, woe to you, truly you have announced the death of ʿUrwah b. Ḥizām. They answered her: Yes, we left him in a far land, dwelling there amid hard ground and hillocks. She said to them: If what you say is true, then know that you have announced the death of the full moon of every darkness. May the young men never taste pleasure after you, nor return from absence in safety. May no woman ever bring forth one like him, nor rejoice after him in a boy. No—may you never reach where you are headed, and may the pleasures of every food be made bitter for you. Then she asked them where they had buried him, and they told her. She traveled to his grave. When they drew near to the place of his grave, she said: I need to relieve myself. So they let her down, and she slipped away to his grave and threw herself upon it. Nothing startled them but her voice. When they heard it, they rushed to her, and there she was, stretched out over the grave, and her soul had departed. They buried her beside him. And from Muʿādh b. Yaḥyā al-Ṣanʿānī, who said: I went out from Makkah to Ṣanʿāʾ. When we were five days from Ṣanʿāʾ, I saw people dismounting from their litters and riding their mounts. I said: Where are you going? They said: We want to see the grave of ʿUrwah and ʿAfrāʾ. So I dismounted from my litter, mounted my donkey, and joined them. I arrived at two graves closely joined. From one grave a tree trunk had grown, and from the other a tree trunk, until when they reached the height of a man they intertwined. People used to say: They were united in life and in death. It has been narrated to us that this story took place in the time of ʿUmar b. al-Khaṭṭāb. It was narrated to us from ʿUmar b. al-Khaṭṭāb ؓ that he said: Had I come upon ʿUrwah and ʿAfrāʾ, I would have joined them together. And it was narrated to us from Muʿāwiyah that he said: "Had I known of these two noble ones, I would have joined them together."

185. Tarikh (al-Tabari) 1982No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَعِشْرِينَ تَجْدِيدِ أَنْصَابِ الْحَرَمِ وَزَادَ فِي الْمَسْجِدِ الْحَرَامِ فَمِنَ الْحَوَادِثِ فِيهَا: أَنَّ عُثْمَانَ أَمَرَ بِتَجْدِيدِ أَنْصَابِ الْحَرَمِ، وَزَادَ فِي الْمَسْجِدِ الْحَرَامِ، [وَوَسَّعَهُ]  وَابْتَاعَ مِنْ قَوْمٍ، وَأَبَى آخَرُونَ فَهَدَمَ عَلَيْهِمْ، وَوَضَعَ الْأَثْمَانَ فِي بَيْتِ الْمَالِ، فَصَاحُوا عَلَى عُثْمَانَ، فَأَمَرَ بِهِمْ إِلَى الْحَبْسِ، وَقَالَ: أَتَدْرُونَ مَا جَرَّأَكُمْ عَلَيَّ؟ مَا جَرَّأَكُمْ عَلَيَّ إِلَّا حِلْمِي، قَدْ فَعَلَ هَذَا بِكُمْ عُمَرُ، فَلَمْ تَصِيحُوا بِهِ. ثُمَّ كَلَّمَهُ فِيهِمْ عَبْدُ اللَّهِ بْنُ خَالِدِ بْنِ أُسَيْدٍ، فَأَخْرَجُوا. وَفِي هَذِهِ السَّنَةِ: حَجَّ بِالنَّاسِ عُثْمَانُ   ؓ. فتح سابور وَفِيهَا افْتَتَحَ عُثْمَانُ بْنُ أَبِي الْعَاصِ سَابُورَ صُلْحًا عَلَى ثَلَاثَةِ آلَافِ أَلْفٍ وَثَلَاثِمِائَةِ أَلْفٍ.

     ✧ Then the year twenty-six began The renovation of the boundary markers of the sacred precinct and his expansion of the Sacred Mosque Among the events in it: That ʿUthmān ordered the renovation of the boundary markers of the sacred precinct, and he expanded the Sacred Mosque, [and enlarged it] and purchased from some people, while others refused, so he demolished over them and placed the prices in the public treasury. They cried out against ʿUthmān, so he ordered them to prison and said: Do you know what emboldened you against me? Nothing emboldened you against me except my forbearance. ʿUmar had done this to you, and you did not cry out against him. Then ʿAbd Allāh b. Khālid b. Usayd spoke to him about them, so they were released. In this year: ʿUthmān ؓ led the people in pilgrimage. The conquest of Sābūr In it, ʿUthmān b. Abī al-ʿĀṣ conquered Sābūr by treaty for three thousand thousand and three hundred thousand.

186. Tarikh (al-Tabari) 1983No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ حَبِيبُ بْنُ يَسَافِ بْنِ عُتْبَةَ   تَأَخَّرَ إِسْلَامُهُ حَتَّى خَرَجَ رَسُولُ اللَّهِ ﷺ إِلَى بَدْرٍ، فَلَحِقَهُ فَأَسْلَمَ وَشَهِدَ أُحُدًا وَالْخَنْدَقَ. وَتُوُفِّيَ فِي خِلَافَةِ عُثْمَانَ ؓ.

     ✧ Mention of Those Who Died in This Year Ḥabīb b. Yasāf b. ʿUtbah His Islam was delayed until the Messenger of God ﷺ went out to Badr, and he caught up with him and became Muslim, and he witnessed Uḥud and the Trench. He died during the caliphate of ʿUthmān ؓ.

187. Tarikh (al-Tabari) 1984No grade recorded

     [ ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَعِشْرِينَ ] وِلَايَةِ عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ مِصْرَ وَفَتْحِ إِفْرِيقِيَّةَ فِي هَذِهِ السَّنَةِ عُزِلَ عَمْرُو بْنُ الْعَاصِ عَنْ خَرَاجِ مِصْرَ  ، وَاسْتُعْمِلَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ، وَكَانَ أَخَا عُثْمَانَ مِنَ الرَّضَاعَةِ، فَتَبَاغَيَا، فَكَتَبَ عَبْدُ اللَّهِ إِلَى عُثْمَانَ يَقُولُ: إِنَّ عَمْرًا كَسَرَ عَلَى الْخَرَاجِ. وَكَتَبَ عَمْرٌو يَقُولُ: إِنَّ عَبْدَ اللَّهِ قَدْ كَسَرَ عَلَى مَكِيدَةِ الْحَرْبِ. فَعَزَلَ عُثْمَانُ عَمْرًا وَاسْتَقْدَمَهُ، وَاسْتَعْمَلَ بَدَلَهُ عَبْدَ اللَّهِ عَلَى حَرْبِ مِصْرَ وَخَرَاجِهَا، فَقَدِمَ عَمْرٌو مُغْضَبًا، فَدَخَلَ عَلَى عُثْمَانَ وَعَلَيْهِ جُبَّةٌ مَحْشُوَّةٌ [ قُطْنًا ]، فَقَالَ لَهُ: مَا حَشْوُ جُبَّتِكَ ؟ قَالَ: عَمْرٌو. قَالَ: قَدْ عَلِمْتَ [ أَنَّ حَشْوَهَا عَمْرٌو ] وَلَمْ أُرِدْ هَذَا، [ إِنَّمَا سَأَلْتُ أَقُطْنٌ هُوَ أَمْ غَيْرُهُ ؟ ].

     ✧ Then the Year Twenty-Seven Began The governorship of ʿAbd Allāh b. Saʿd b. Abī Sarḥ over Egypt and the conquest of Ifrīqiyyah In this year, ʿAmr b. al-ʿĀṣ was dismissed from the land tax of Egypt, and ʿAbd Allāh b. Saʿd b. Abī Sarḥ was appointed over it. He was ʿUthmān's foster brother. They became hostile to each other, so ʿAbd Allāh wrote to ʿUthmān saying: 'ʿAmr has broken [the collection of] the land tax.' And ʿAmr wrote saying: 'ʿAbd Allāh has broken [the plan of] the war stratagem.' So ʿUthmān dismissed ʿAmr and recalled him, and appointed ʿAbd Allāh in his place over the war and the land tax of Egypt. ʿAmr arrived angry, and entered upon ʿUthmān wearing a jubbah stuffed [with cotton]. He said to him: 'What is the stuffing of your jubbah?' He said: 'ʿAmr.' He said: 'I knew [that its stuffing was ʿAmr], but I did not mean this. [I only asked whether it is cotton or something else?]'

188. Tarikh (al-Tabari) 1985No grade recorded

     غَزْوَةُ إِفْرِيقِيَّةَ   أَمَرَ عُثْمَانُ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ أَنْ يَغْزُوَ بِلَادَ إِفْرِيقِيَّةَ، فَإِذَا فَتَحَهَا اللَّهُ عَلَيْهِ فَلَهُ خُمْسُ الْخُمْسِ مِنَ الْغَنِيمَةِ نَفْلًا. فَسَارَ إِلَيْهَا فِي عَشَرَةِ آلَافٍ فَافْتَتَحَهَا؛ سَهْلَهَا وَجَبَلَهَا، وَقَتَلَ خَلْقَا كَثِيرًا مِنْ أَهْلِهَا، ثُمَّ اجْتَمَعُوا عَلَى الطَّاعَةِ وَالْإِسْلَامِ، وَحَسُنَ إِسْلَامُهُمْ، وَأَخَذَ عَبْدُ اللَّهِ بْنُ سَعْدٍ خُمْسَ الْخُمْسِ مِنَ الْغَنِيمَةِ، وَبَعَثَ بِأَرْبَعَةِ أَخْمَاسِهِ إِلَى عُثْمَانَ، وَقَسَمَ أَرْبَعَةَ أَخْمَاسِ الْغَنِيمَةِ بَيْنَ الْجَيْشِ فَأَصَابَ الْفَارِسُ ثَلَاثَةَ آلَافِ دِينَارٍ وَالرَّاجِلُ أَلْفَ دِينَارٍ. قَالَ الْوَاقِدِيُّ: وَصَالَحَهُ بِطْرِيقُهَا عَلَى أَلْفَيْ أَلْفِ دِينَارٍ وَخَمْسِمِائَةِ أَلْفِ دِينَارٍ وَعِشْرِينَ أَلْفِ دِينَارٍ فَأَطْلَقَهَا كُلَّهَا عُثْمَانُ فِي يَوْمٍ وَاحِدٍ لِآلِ الْحَكَمِ. وَيُقَالُ: لِآلِ مَرْوَانَ.

     ✧ The Campaign of Ifrīqiyyah ʿUthmān ordered ʿAbd Allāh b. Saʿd b. Abī Sarḥ to raid the land of Ifrīqiyyah, and if Allah granted him victory over it, he would have a fifth of the fifth of the spoils as a reward. He marched there with ten thousand and conquered it; its plain and its mountain, and he killed many of its people. Then they gathered in obedience and Islam, and their Islam became good. ʿAbd Allāh b. Saʿd took a fifth of the fifth of the spoils and sent four-fifths of it to ʿUthmān, and he divided four-fifths of the spoils among the army, so each horseman received three thousand dinars and each foot soldier one thousand dinars. Al-Wāqidī said: Its patrician made peace with him for two million five hundred thousand and twenty thousand dinars, and ʿUthmān released all of it in a single day to the family of al-Ḥakam. It is also said: to the family of Marwān.

189. Tarikh (al-Tabari) 1986No grade recorded

     غَزْوَةُ الْأَنْدَلُسِ   لَمَّا افْتُتِحَتْ إِفْرِيقِيَّةُ بَعَثَ عُثْمَانُ عَبْدَ اللَّهِ بْنَ نَافِعِ بْنِ الْحُصَيْنِ وَعَبْدَ اللَّهِ بْنَ نَافِعِ بْنِ عَبْدِ قَيْسٍ مِنْ فَوْرِهِمَا إِلَى الْأَنْدَلُسِ، فَأَتَيَاهَا مِنْ قِبَلِ الْبَحْرِ، وَكَتَبَ عُثْمَانُ إِلَى الَّذِينَ خَرَجُوا إِلَيْهَا يَقُولُ: إِنَّ الْقُسْطَنْطِينِيَّةَ إِنَّمَا تُفْتَحُ مِنْ قِبَلِ الْبَحْرِ، وَأَنْتُمْ إِذَا فَتَحْتُمُ الْأَنْدَلُسَ فَأَنْتُمْ شُرَكَاءُ لِمَنْ يَفْتَتِحُ قُسْطَنْطِينِيَّةَ فِي الْأَجْرِ آخِرَ الزَّمَانِ، وَالسَّلَامُ. قَالَ: فَسَارُوا إِلَيْهَا فَافْتَتَحُوهَا. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ.

     ✧ The Campaign of Al-Andalus When Ifrīqiyya had been conquered, ʿUthmān sent ʿAbd Allāh b. Nāfiʿ b. al-Ḥuṣayn and ʿAbd Allāh b. Nāfiʿ b. ʿAbd Qays at once to al-Andalus, and they came to it from the direction of the sea. ʿUthmān wrote to those who set out to it, saying: Constantinople will only be conquered from the direction of the sea, and if you conquer al-Andalus, you will be partners with whoever conquers Constantinople in the reward at the end of time, and peace be upon you. He said: So they marched to it and conquered it. And to God belongs praise and favor.

190. Tarikh (al-Tabari) 1987No grade recorded

     ثُمَّ إِنَّ عَبْدَ اللَّهِ بْنَ سَعْدٍ لَمَّا وُلِّيَ أَرْسَلَ إِلَى عُثْمَانَ فِي غَزْوِ إِفْرِيقِيَّةَ، وَالِاسْتِكْثَارِ مِنَ الْجُمُوعِ عَلَيْهَا وَفَتْحِهَا، فَاسْتَشَارَ عُثْمَانُ مَنْ عِنْدَهُ مِنَ الصَّحَابَةِ، فَأَشَارَ أَكْثَرُهُمْ بِذَلِكَ، فَجَهَّزَ إِلَيْهِ الْعَسَاكِرَ مِنَ الْمَدِينَةِ، وَفِيهِمْ جَمَاعَةٌ مِنْ أَعْيَانِ الصَّحَابَةِ، مِنْهُمْ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ وَغَيْرُهُ، فَسَارَ بِهِمْ عَبْدُ اللَّهِ بْنُ سَعْدٍ إِلَى إِفْرِيقِيَّةَ. فَلَمَّا وَصَلُوا إِلَى بَرْقَةَ لَقِيَهُمْ عُقْبَةُ بْنُ نَافِعٍ فِيمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ، وَكَانُوا بِهَا، وَسَارُوا إِلَى طَرَابُلُسَ الْغَرْبِ فَنَهَبُوا مَنْ عِنْدَهَا مِنَ الرُّومِ. وَسَارَ نَحْوَ إِفْرِيقِيَّةَ وَبَثَّ السَّرَايَا فِي كُلِّ نَاحِيَةٍ، وَكَانَ مَلِكُهُمُ اسْمُهُ جُرْجِيرُ، وَمُلْكُهُ مِنْ طَرَابُلُسَ إِلَى طَنْجَةَ، وَكَانَ هِرَقْلُ مَلِكُ الرُّومِ قَدْ وَلَّاهُ إِفْرِيقِيَّةَ، فَهُوَ يَحْمِلُ إِلَيْهِ الْخَرَاجَ كُلَّ سَنَةٍ. فَلَمَّا بَلَغَهُ خَبَرُ الْمُسْلِمِينَ تَجَهَّزَ وَجَمَعَ الْعَسَاكِرَ وَأَهْلَ الْبِلَادِ، فَبَلَغَ عَسْكَرُهُ مِائَةَ أَلْفٍ وَعِشْرِينَ أَلْفَ فَارِسٍ، وَالْتَقَى هُوَ وَالْمُسْلِمُونَ بِمَكَانٍ بَيْنَهُ وَبَيْنَ مَدِينَةِ سُبَيْطِلَةَ يَوْمٌ وَلَيْلَةٌ، وَهَذِهِ الْمَدِينَةُ كَانَتْ ذَلِكَ الْوَقْتَ دَارَ الْمُلْكِ، فَأَقَامُوا هُنَاكَ يَقْتَتِلُونَ كُلَّ يَوْمٍ، وَرَاسَلَهُ عَبْدُ اللَّهِ بْنُ سَعْدٍ يَدْعُوهُ إِلَى الْإِسْلَامِ أَوِ الْجِزْيَةِ، فَامْتَنَعَ مِنْهُمَا وَتَكَبَّرَ عَنْ قَبُولِ أَحَدِهِمَا. وَانْقَطَعَ خَبَرُ الْمُسْلِمِينَ عَنْ عُثْمَانَ، فَسَيَّرَ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ فِي جَمَاعَةٍ إِلَيْهِمْ لِيَأْتِيَهُ بِأَخْبَارِهِمْ، فَسَارَ مُجِدًّا وَوَصَلَ إِلَيْهِمْ وَأَقَامَ مَعَهُمْ، وَلَمَّا وَصَلَ كَثُرَ الصِّيَاحُ وَالتَّكْبِيرُ فِي الْمُسْلِمِينَ، فَسَأَلَ جُرْجِيرُ عَنِ الْخَبَرِ فَقِيلَ قَدْ أَتَاهُمْ عَسْكَرٌ، فَفَتَّ ذَلِكَ فِي عَضُدِهِ. وَرَأَى عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ قِتَالَ الْمُسْلِمِينَ كُلَّ يَوْمٍ مِنْ بَكْرَةٍ إِلَى الظُّهْرِ، فَإِذَا أَذَّنَ الظُّهْرُ عَادَ كُلُّ فَرِيقٍ إِلَى خِيَامِهِ، وَشَهِدَ الْقِتَالَ مِنَ الْغَدِ فَلَمْ يَرَ ابْنَ أَبِي سَرْحٍ مَعَهُمْ، فَسَأَلَ عَنْهُ، فَقِيلَ إِنَّهُ سَمِعَ مُنَادِيَ جُرْجِيرَ يَقُولُ: مَنْ قَتَلَ عَبْدَ اللَّهِ بْنَ سَعْدٍ فَلَهُ مِائَةُ أَلْفِ دِينَارٍ وَأُزَوِّجُهُ ابْنَتِي، وَهُوَ يَخَافُ، فَحَضَرَ عِنْدَهُ وَقَالَ لَهُ: تَأْمُرُ مُنَادِيًا يُنَادِي: مَنْ أَتَانِي بِرَأْسِ جُرْجِيرَ نَفَّلْتُهُ مِائَةَ أَلْفٍ وَزَوَّجْتُهُ ابْنَتَهُ وَاسْتَعْمَلْتُهُ عَلَى بِلَادِهِ. فَفَعَلَ ذَلِكَ، فَصَارَ جُرْجِيرُ يَخَافُ أَشَدَّ مِنْ عَبْدِ اللَّهِ. ثُمَّ إِنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ قَالَ لِعَبْدِ اللَّهِ بْنِ سَعْدٍ: إِنْ أَمْرَنَا يَطُولُ مَعَ هَؤُلَاءِ، وَهُمْ فِي أَمْدَادٍ مُتَّصِلَةٍ وَبِلَادٍ هِيَ لَهُمْ، وَنَحْنُ مُنْقَطِعُونَ عَنِ الْمُسْلِمِينَ وَبِلَادِهِمْ، وَقَدْ رَأَيْتُ أَنْ نَتْرُكَ غَدًا جَمَاعَةً صَالِحَةً مِنْ أَبْطَالِ الْمُسْلِمِينَ فِي خِيَامِهِمْ مُتَأَهِّبِينَ، وَنُقَاتِلُ نَحْنُ الرُّومَ فِي بَاقِي الْعَسْكَرِ إِلَى أَنْ يَضْجَرُوا وَيَمَلُّوا  ، فَإِذَا رَجَعُوا إِلَى خِيَامِهِمْ وَرَجَعَ الْمُسْلِمُونَ رَكِبَ مَنْ كَانَ فِي الْخِيَامِ مِنَ الْمُسْلِمِينَ، وَلَمْ يَشْهَدُوا الْقِتَالَ وَهُمْ مُسْتَرِيحُونَ، وَنَقْصِدُهُمْ عَلَى غِرَّةٍ، فَلَعَلَّ اللَّهَ يَنْصُرُنَا عَلَيْهِمْ، فَأَحْضَرَ جَمَاعَةً مِنْ أَعْيَانِ الصَّحَابَةِ وَاسْتَشَارَهُمْ فَوَافَقُوهُ عَلَى ذَلِكَ. فَلَمَّا كَانَ الْغَدُ فَعَلَ عَبْدُ اللَّهِ مَا اتَّفَقُوا عَلَيْهِ، وَأَقَامَ جَمِيعُ شُجْعَانِ الْمُسْلِمِينَ فِي خِيَامِهِمْ، وَخُيُولُهُمْ عِنْدَهُمْ مُسْرَجَةٌ، وَمَضَى الْبَاقُونَ فَقَاتَلُوا الرُّومَ إِلَى الظُّهْرِ قِتَالًا شَدِيدًا. فَلَمَّا أُذِّنَ بِالظُّهْرِ هَمَّ الرُّومُ بِالِانْصِرَافِ عَلَى الْعَادَةِ، فَلَمْ يُمَكِّنْهُمُ ابْنُ الزُّبَيْرِ وَأَلَحَّ عَلَيْهِمْ بِالْقِتَالِ حَتَّى أَتْعَبَهُمْ، ثُمَّ عَادَ عَنْهُمْ هُوَ وَالْمُسْلِمُونَ، فَكُلٌّ مِنَ الطَّائِفَتَيْنِ أَلْقَى سِلَاحَهُ وَوَقَعَ تَعِبًا، فَعِنْدَ ذَلِكَ أَخَذَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ مَنْ كَانَ مُسْتَرِيحًا مِنْ شُجْعَانِ الْمُسْلِمِينَ، وَقَصَدَ الرُّومَ، فَلَمْ يَشْعُرُوا بِهِمْ حَتَّى خَالَطُوهُمْ، وَحَمَلُوا حَمْلَةَ رَجُلٍ وَاحِدٍ وَكَبَّرُوا، فَلَمْ يَتَمَكَّنِ الرُّومُ مِنْ لُبْسِ سِلَاحِهِمْ، حَتَّى غَشِيَهُمُ الْمُسْلِمُونَ وَقُتِلَ جُرْجِيرُ، قَتَلَهُ ابْنُ الزُّبَيْرِ، وَانْهَزَمَ الرُّومُ، وَقُتِلَ مِنْهُمْ مَقْتَلَةٌ عَظِيمَةٌ، وَأُخِذَتِ ابْنَةُ الْمَلِكِ جُرْجِيرَ سَبِيَّةً. وَنَازَلَ عَبْدُ اللَّهِ بْنُ سَعْدٍ الْمَدِينَةَ، فَحَصَرَهَا حَتَّى فَتَحَهَا، وَرَأَى فِيهَا مِنَ الْأَمْوَالِ مَا لَمْ يَكُنْ فِي غَيْرِهَا، فَكَانَ سَهْمُ الْفَارِسِ ثَلَاثَةَ آلَافِ دِينَارٍ وَسَهْمُ الرَّاجِلِ أَلْفَ دِينَارٍ. وَلَمَّا فَتَحَ عَبْدُ اللَّهِ مَدِينَةَ سُبَيْطِلَةَ بَثَّ جُيُوشَهُ فِي الْبِلَادِ فَبَلَغَتْ قَفْصَةَ، فَسَبَوْا وَغَنِمُوا، وَسَيَّرَ عَسْكَرًا إِلَى حِصْنِ الْأَجَمِ، وَقَدِ احْتَمَى بِهِ أَهْلُ تِلْكَ الْبِلَادِ، فَحَصَرَهُ وَفَتَحَهُ بِالْأَمَانِ، فَصَالَحَهُ أَهْلُ إِفْرِيقِيَّةَ عَلَى أَلْفَيْ أَلْفٍ وَخَمْسِمِائَةِ أَلْفِ دِينَارٍ، وَنَفَّلَ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ ابْنَةَ الْمَلِكِ، وَأَرْسَلَهُ إِلَى عُثْمَانَ بِالْبِشَارَةِ بِفَتْحِ إِفْرِيقِيَّةَ، وَقِيلَ: إِنَّ ابْنَةَ الْمَلِكِ وَقَعَتْ لِرَجُلٍ مِنَ الْأَنْصَارِ فَأَرْكَبَهَا بَعِيرًا وَارْتَجَزَ بِهَا يَقُولُ: يَا ابْنَةَ جُرْجِيرَ تَمَشَّيْ عُقْبَتِكْ إِنَّ عَلَيْكِ بِالْحِجَازِ رَبَّتِكْ     لَتَحْمِلِنَّ مِنْ قَبَاءَ قِرْبَتِكْ ثُمَّ إِنَّ عَبْدَ اللَّهِ بْنَ سَعْدٍ عَادَ مِنْ إِفْرِيقِيَّةَ إِلَى مِصْرَ، وَكَانَ مُقَامُهُ بِإِفْرِيقِيَّةَ سَنَةً وَثَلَاثَةَ أَشْهُرٍ، وَلَمْ يَفْقِدْ مِنَ الْمُسْلِمِينَ إِلَّا ثَلَاثَةَ نَفَرٍ، قُتِلَ مِنْهُمْ أَبُو ذُؤَيْبٍ الْهُذَلِيُّ الشَّاعِرُ فَدُفِنَ هُنَاكَ، وَحُمِلَ خُمُسُ إِفْرِيقِيَّةَ إِلَى الْمَدِينَةِ، فَاشْتَرَاهُ مَرْوَانُ بْنُ الْحَكَمِ بِخَمْسِمِائَةِ أَلْفِ دِينَارٍ، فَوَضَعَهَا عَنْهُ عُثْمَانُ، وَكَانَ هَذَا مِمَّا أُخِذَ عَلَيْهِ. وَهَذَا أَحْسَنُ مَا قِيلَ فِي خُمُسِ إِفْرِيقِيَّةَ، فَإِنَّ بَعْضَ النَّاسِ يَقُولُ: أَعْطَى عُثْمَانُ خُمُسَ إِفْرِيقِيَّةَ عَبْدَ اللَّهِ بْنَ سَعْدٍ، وَبَعْضُهُمْ يَقُولُ: أَعْطَاهُ مَرْوَانَ بْنَ الْحَكَمِ. وَظَهَرَ بِهَذَا أَنَّهُ أَعْطَى عَبْدَ اللَّهِ خُمُسَ الْغَزْوَةِ الْأُولَى، وَأَعْطَى مَرْوَانَ خُمُسَ الْغَزْوَةِ الثَّانِيَةِ الَّتِي افْتُتِحَتْ فِيهَا جَمِيعُ إِفْرِيقِيَّةَ، وَاللَّهُ أَعْلَمُ. ذكر انْتِقَاضِ إِفْرِيقِيَّةَ وَفَتْحِهَا  ثَانِيَةً كَانَ هِرَقْلُ مَلِكُ الْقُسْطَنْطِينِيَّةِ يُؤَدِّي إِلَيْهِ كُلُّ مَلِكٍ مِنْ مُلُوكِ النَّصَارَى الْخَرَاجَ، فَهُمْ مِنْ مِصْرَ وَإِفْرِيقِيَّةَ وَالْأَنْدَلُسِ وَغَيْرِ ذَلِكَ، فَلَمَّا صَالَحَ أَهْلُ إِفْرِيقِيَّةَ عَبْدَ اللَّهِ بْنَ سَعْدٍ أَرْسَلَ هِرَقْلُ إِلَى أَهْلِهَا بِطْرِيقًا لَهُ، وَأَمَرَهُ أَنْ يَأْخُذَ مِنْهُمْ مِثْلَ مَا أَخَذَ الْمُسْلِمُونَ، فَنَزَلَ الْبِطْرِيقُ فِي قَرْطَاجَنَّةَ، وَجَمَعَ أَهْلَ إِفْرِيقِيَّةَ وَأَخْبَرَهُمْ بِمَا أَمَرَهُ الْمَلِكُ، فَأَبَوْا عَلَيْهِ، وَقَالُوا: نَحْنُ نُؤَدِّي مَا كَانَ يُؤْخَذُ مِنَّا، وَقَدْ كَانَ يَنْبَغِي لَهُ أَنْ يُسَامِحَنَا لِمَا نَالَهُ الْمُسْلِمُونَ مِنَّا. وَكَانَ قَدْ قَامَ بِأَمْرِ إِفْرِيقِيَّةَ بَعْدَ قَتْلِ جُرْجِيرَ رَجُلٌ آخَرُ مِنَ الرُّومِ، فَطَرَدَهُ الْبِطْرِيقُ. بَعْدَ فِتَنٍ كَثِيرَةٍ، فَسَارَ إِلَى الشَّامِ وَبِهِ مُعَاوِيَةُ وَقَدِ اسْتَقَرَّ لَهُ الْأَمْرُ بَعْدَ قَتْلِ عَلِيٍّ، فَوَصَفَ لَهُ إِفْرِيقِيَّةَ وَطَلَبَ أَنْ يُرْسِلَ مَعَهُ جَيْشًا، فَسَيَّرَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ مُعَاوِيَةَ بْنَ حُدَيْجٍ السَّكُونِيَّ. فَلَمَّا وَصَلُوا إِلَى الْإِسْكَنْدَرِيَّةِ هَلَكَ الرُّومِيُّ، وَمَضَى ابْنُ حُدَيْجٍ فَوَصَلَ إِلَى إِفْرِيقِيَّةَ وَهِيَ نَارٌ تَضْطَرِمُ، وَكَانَ مَعَهُ عَسْكَرٌ عَظِيمٌ، فَنَزَلَ عِنْدَ قَمُونِيَّةَ، وَأَرْسَلَ الْبِطْرِيقُ إِلَيْهِ ثَلَاثِينَ أَلْفَ مُقَاتِلٍ. فَلَمَّا سَمِعَ بِهِمْ مُعَاوِيَةُ سَيَّرَ إِلَيْهِمْ جَيْشًا مِنَ الْمُسْلِمِينَ، فَقَاتَلُوهُمْ، فَانْهَزَمَتِ الرُّومُ، وَحَصَرَ حِصْنَ جَلُولَاءَ، فَلَمْ يَقْدِرْ عَلَيْهِ، فَانْهَدَمَ سُورُ الْحِصْنِ، فَمَلَكَهُ الْمُسْلِمُونَ وَغَنِمُوا مَا فِيهِ، وَبَثَّ السَّرَايَا، فَسَكَنَ النَّاسُ وَأَطَاعُوا، وَعَادَ إِلَى مِصْرَ. ثُمَّ لَمْ يَزَلْ أَهْلُ إِفْرِيقِيَّةَ مِنْ أَطْوَعِ أَهْلِ الْبُلْدَانِ وَأَسْمَعِهِمْ، إِلَى زَمَانِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، حَتَّى دَبَّ إِلَيْهِمْ أَهْلُ الْعِرَاقِ وَاسْتَثَارُوهُمْ، فَشَقُّوا الْعَصَا، وَفَرَّقُوا بَيْنَهُمْ إِلَى الْيَوْمِ، وَكَانُوا يَقُولُونَ: لَا نُخَالِفُ الْأَئِمَّةَ بِمَا تَجْنِي الْعُمَّالُ. فَقَالُوا لَهُمْ: إِنَّمَا يَعْمَلُ هَؤُلَاءِ بِأَمْرِ أُولَئِكَ. فَقَالُوا: حَتَّى نُخْبِرَهُمْ، فَخَرَجَ مَيْسَرَةُ فِي بِضْعَةٍ وَعِشْرِينَ رَجُلًا، فَقَدِمُوا عَلَى هِشَامٍ فَلَمْ يُؤْذَنْ لَهُمْ، فَدَخَلُوا عَلَى الْأَبْرَشِ فَقَالُوا: أَبْلِغْ أَمِيرَ الْمُؤْمِنِينَ أَنَّ أَمِيرَنَا يَغْزُو بِنَا وَبِجُنْدِهِ، فَإِذَا غَنِمْنَا نَفَّلَهُمْ، وَيَقُولُ: هَذَا أَخْلَصُ لِجِهَادِنَا، وَإِذَا حَاصَرْنَا مَدِينَةً قَدَّمَنَا وَأَخَّرَهُمْ، وَيَقُولُ: هَذَا ازْدِيَادٌ فِي الْأَجْرِ، وَمِثْلُنَا كَفَى إِخْوَانَهُ، ثُمَّ إِنَّهُمْ عَمَدُوا إِلَى مَاشِيتِنَا، فَجَعَلُونَا يَبْقُرُونَ بُطُونَهَا عَنْ سِخَالِهَا، يَطْلُبُونَ الْفِرَاءَ الْبِيضَ لِأَمِيرِ الْمُؤْمِنِينَ، فَيَقْتُلُونَ أَلْفَ شَاةٍ فِي جِلْدٍ، فَاحْتَمَلْنَا ذَلِكَ، ثُمَّ إِنَّهُمْ سَامُونَا أَنْ يَأْخُذُوا كُلَّ جَمِيلَةٍ مِنْ بَنَاتِنَا، فَقُلْنَا: لَمْ نَجِدْ هَذَا فِي كِتَابٍ وَلَا سُنَّةٍ وَنَحْنُ الْمُسْلِمُونَ، فَأَحْبَبْنَا أَنْ نَعْلَمَ أَعَنْ رَأْيِ أَمِيرِ الْمُؤْمِنِينَ هَذَا أَمْ لَا ؟ فَطَالَ عَلَيْهِمُ الْمُقَامُ وَنَفِدَتْ نَفَقَاتُهُمْ، فَكَتَبُوا أَسْمَاءَهُمْ وَدَفَعُوهَا إِلَى وُزَرَائِهِ وَقَالُوا: إِنْ سَأَلَ عَنَّا أَمِيرُ الْمُؤْمِنِينَ فَأَخْبِرُوهُ. ثُمَّ رَجَعُوا إِلَى إِفْرِيقِيَّةَ فَخَرَجُوا عَلَى عَامِلِ هِشَامٍ، فَقَتَلُوهُ وَاسْتَوْلَوْا عَلَى إِفْرِيقِيَّةَ، وَبَلَغَ الْخَبَرُ هِشَامًا، فَسَأَلَ عَنِ النَّفَرِ فَعَرَفَ أَسْمَاءَهُمْ، فَإِذَا هُمُ الَّذِينَ صَنَعُوا ذَلِكَ. وَقْعَةُ جُرْجِيرَ وَالْبَرْبَرِ مَعَ الْمُسْلِمِينَ وقتل ابن الزير له   لَمَّا قَصَدَ الْمُسْلِمُونَ - وَهُمْ عِشْرُونَ أَلْفًا - إِفْرِيقِيَّةَ وَعَلَيْهِمْ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ، وَفِي جَيْشِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، صَمَدَ إِلَيْهِمْ مَلِكُ الْبَرْبَرِ جُرْجِيرُ فِي عِشْرِينَ وَمِائَةِ أَلْفٍ. وَقِيلَ: فِي مِائَتَيْ أَلْفٍ. فَلَمَّا تَرَاءَى الْجَمْعَانِ أَمَرَ جَيْشَهُ فَأَحَاطُوا بِالْمُسْلِمِينَ هَالَةً، فَوَقَفَ الْمُسْلِمُونَ فِي مَوْقِفٍ لَمْ يُرَ أَشْنَعَ مِنْهُ وَلَا أَخْوَفَ عَلَيْهِمْ مِنْهُ. قَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: فَنَظَرْتُ إِلَى الْمَلِكِ جُرْجِيرَ مِنْ وَرَاءِ الصُّفُوفِ وَهُوَ رَاكِبٌ عَلَى بِرْذَوْنٍ وَجَارِيَتَانِ تُظِلَّانِهِ بِرِيشِ الطَّوَاوِيسِ، فَذَهَبْتُ إِلَى عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ، فَسَأَلْتُهُ أَنْ يَبْعَثَ مَعِيَ مَنْ يَحْمِي ظَهْرِي وَأَقْصِدُ الْمَلِكَ، فَجَهَّزَ مَعِي جَمَاعَةً مِنَ الشُّجْعَانِ. قَالَ: فَأَمَرَ بِهِمْ فَحَمَوْا ظَهْرِي، وَذَهَبْتُ حَتَّى اخْتَرَقْتُ الصُّفُوفَ إِلَيْهِ - وَهُمْ يَظُنُّونَ أَنِّي فِي رِسَالَةٍ إِلَى الْمَلِكِ - فَلَمَّا اقْتَرَبْتُ مِنْهُ أَحَسَّ مِنِّي الشَّرَّ فَفَرَّ عَلَى بِرْذَوْنِهِ، فَلَحِقْتُهُ فَطَعَنْتُهُ بِرُمْحِي، وَذَفَفْتُ عَلَيْهِ بِسَيْفِي، وَأَخَذْتُ رَأْسَهُ فَنَصَبْتُهُ عَلَى رَأْسِ الرُّمْحِ، وَكَبَّرْتُ فَلَمَّا رَأَى ذَلِكَ الْبَرْبَرُ فَرِقُوا وَفَرُّوا كَفِرَارِ الْقَطَا، وَأَتْبَعَهُمُ الْمُسْلِمُونَ يَقْتُلُونَ وَيَأْسِرُونَ، فَغَنِمُوا غَنَائِمَ جَمَّةً، وَأَمْوَالًا كَثِيرَةً، وَسَبْيًا عَظِيمًا، وَذَلِكَ بِبَلَدٍ يُقَالُ لَهُ: سُبَيْطِلَةُ. عَلَى يَوْمَيْنِ مِنَ الْقَيْرَوَانِ. فَكَانَ هَذَا أَوَّلَ مَوْقِفٍ اشْتَهَرَ فِيهِ أَمْرُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، ؓ وَعَنْ أَبِيهِ وَأَصْحَابِهِمَا أَجْمَعِينَ.

     ✧ Then, when ʿAbd Allāh b. Saʿd was appointed, he sent to ʿUthmān regarding raiding Ifrīqiyya, gathering larger forces against it, and conquering it. ʿUthmān consulted the Companions he had with him, and most of them advised that. So he dispatched armies to him from Madinah, including a group of prominent Companions, among them ʿAbd Allāh b. ʿAbbās and others. ʿAbd Allāh b. Saʿd marched with them to Ifrīqiyya. When they reached Barqa, ʿUqba b. Nāfiʿ met them with the Muslims with him, and they had been there. They marched to Tripoli of the West and plundered the Romans near it. He marched toward Ifrīqiyya and dispatched raiding parties in every direction. Their king's name was Jurjīr, and his dominion extended from Tripoli to Tangier. Heraclius, the king of the Romans, had appointed him over Ifrīqiyya, and he used to pay him tribute every year. When news of the Muslims reached him, he prepared, gathered armies and the people of the land, and his army reached one hundred and twenty thousand horsemen. He met the Muslims at a place one day and one night's distance from the city of Subayṭila. At that time, this city was the seat of royalty. They remained there fighting every day. ʿAbd Allāh b. Saʿd corresponded with him, calling him to Islam or the jizya, but he refused both and was too arrogant to accept either. News of the Muslims was cut off from ʿUthmān, so he sent ʿAbd Allāh b. al-Zubayr with a group to them to bring him their news. He traveled swiftly and reached them and stayed with them. When he arrived, shouting and takbīr increased among the Muslims. Jurjīr asked about the news and was told that an army had come to them, which weakened his resolve. ʿAbd Allāh b. al-Zubayr saw the Muslims fighting every day from morning until noon. When the noon call to prayer was given, each side returned to its tents. He witnessed the fighting the next day but did not see Ibn Abī Sarḥ with them, so he asked about him and was told that he had heard Jurjīr's crier saying: 'Whoever kills ʿAbd Allāh b. Saʿd shall have one hundred thousand dinars and I will marry him to my daughter,' and he was afraid. So he went to him and said: 'Order a crier to proclaim: Whoever brings me the head of Jurjīr, I will give him one hundred thousand as booty, marry him to his daughter, and appoint him over his lands.' He did that, and Jurjīr came to fear more intensely than ʿAbd Allāh. Then ʿAbd Allāh b. al-Zubayr said to ʿAbd Allāh b. Saʿd: 'Our affair with these people will be prolonged, for they have continuous reinforcements and lands belonging to them, while we are cut off from the Muslims and their lands. I think that tomorrow we should leave a good group of Muslim heroes in their tents, fully prepared, while we fight the Romans with the rest of the army until they become weary and bored. When they return to their tents and the Muslims return, those in the tents who did not witness the fighting, being rested, will mount, and we will catch them off guard. Perhaps God will grant us victory over them.' He summoned a group of prominent Companions and consulted them, and they agreed with him. The next day, ʿAbd Allāh did what they had agreed upon. He stationed all the brave Muslims in their tents with their horses saddled beside them. The rest went out and fought the Romans fiercely until noon. When the noon call was given, the Romans prepared to withdraw as usual, but Ibn al-Zubayr did not allow them and pressed them with fighting until he exhausted them. Then he and the Muslims withdrew from them. Both sides threw down their weapons and fell exhausted. At that moment, ʿAbd Allāh b. al-Zubayr took the rested Muslim heroes and headed for the Romans. They were unaware until they were among them. They charged as one man and shouted takbīr. The Romans could not put on their weapons before the Muslims were upon them. Jurjīr was killed—Ibn al-Zubayr killed him—and the Romans fled. A great number of them were killed, and the daughter of King Jurjīr was taken captive. ʿAbd Allāh b. Saʿd besieged the city and blockaded it until he conquered it. He saw in it wealth such as was not in any other place. The share of a horseman was three thousand dinars and the share of a foot soldier one thousand dinars. When ʿAbd Allāh conquered the city of Subayṭila, he dispersed his armies throughout the land, and they reached Qafṣa, taking captives and booty. He sent an army to the fortress of al-Ajam, where the people of those lands had taken refuge, and besieged it and conquered it under a guarantee of safety. The people of Ifrīqiyya made peace with him for two million five hundred thousand dinars. He gave the king's daughter as extra booty to ʿAbd Allāh b. al-Zubayr and sent him to ʿUthmān with the good news of the conquest of Ifrīqiyya. It is said that the king's daughter fell to a man from the Anṣār, who mounted her on a camel and recited rajaz about her, saying: O daughter of Jurjīr, walk your heels, Upon you in the Hijaz is your mistress, You shall surely carry from Qabāʾ your waterskin. Then ʿAbd Allāh b. Saʿd returned from Ifrīqiyya to Egypt. His stay in Ifrīqiyya was one year and three months. Only three men were lost from the Muslims. Among those killed was Abū Dhuʾayb al-Hudhalī, the poet, who was buried there. The fifth of Ifrīqiyya was carried to Madinah, and Marwān b. al-Ḥakam bought it for five hundred thousand dinars. ʿUthmān waived it for him, and this was among the things held against him. This is the best account regarding the fifth of Ifrīqiyya, for some people say that ʿUthmān gave the fifth of Ifrīqiyya to ʿAbd Allāh b. Saʿd, and others say he gave it to Marwān b. al-Ḥakam. It thus appears that he gave ʿAbd Allāh the fifth of the first raid, and gave Marwān the fifth of the second raid, in which all of Ifrīqiyya was conquered. And God knows best. Mention of the revolt of Ifrīqiyya and its second conquest Every king of the Christian kings paid tribute to Heraclius, the king of Constantinople—those of Egypt, Ifrīqiyya, al-Andalus, and others. When the people of Ifrīqiyya made peace with ʿAbd Allāh b. Saʿd, Heraclius sent to its people one of his patricians and ordered him to take from them the like of what the Muslims had taken. The patrician encamped at Qarṭājanna, gathered the people of Ifrīqiyya, and informed them of what the king had ordered. They refused, saying: 'We will pay what used to be taken from us. It would have been proper for him to excuse us because of what the Muslims inflicted on us.' After the killing of Jurjīr, another Roman had taken charge of Ifrīqiyya, and the patrician expelled him after much strife. He went to Syria, where Muʿāwiya was, after the matter had settled in his favor following the killing of ʿAlī. He described Ifrīqiyya to him and asked him to send an army with him. Muʿāwiya b. Abī Sufyān sent Muʿāwiya b. Ḥudayj al-Sakūnī. When they reached Alexandria, the Roman died. Ibn Ḥudayj continued and reached Ifrīqiyya while it was a blazing fire. He had a great army with him. He encamped near Qamūniyya. The patrician sent thirty thousand fighters against him. When Muʿāwiya heard of them, he sent an army of Muslims to them. They fought them, and the Romans were defeated. He besieged the fortress of Jalūlāʾ but could not take it. The wall of the fortress collapsed, and the Muslims took possession of it and seized what was in it. He dispatched raiding parties, and the people became peaceful and obedient. He then returned to Egypt. The people of Ifrīqiyya remained among the most obedient and compliant of the people of the lands until the time of Hishām b. ʿAbd al-Malik, when the people of Iraq crept in among them and incited them. They broke the staff and divided them until this day. They used to say: 'We do not oppose the imams because of what the governors commit.' They said to them: 'These governors act only by the command of those imams.' They said: 'Let us inform them first.' Maysara set out with some twenty-odd men and came to Hishām, but they were not granted permission. They entered upon al-Abrash and said: 'Inform the Commander of the Faithful that our governor raids with us and his troops. When we gain booty, he gives it to them as extra shares, saying: This is purer for our jihad. When we besiege a city, he puts us forward and holds them back, saying: This increases reward. The likes of us suffice his brothers. Then they went after our flocks and made us rip open their bellies for their lambs, seeking white furs for the Commander of the Faithful. They would kill a thousand sheep for one skin. We endured that. Then they demanded that they take every beautiful girl of our daughters. We said: We do not find this in the Book or the Sunna, and we are Muslims. We wished to know whether this is by the opinion of the Commander of the Faithful or not.' Their stay became prolonged, and their provisions ran out. They wrote down their names and gave them to his ministers, saying: 'If the Commander of the Faithful asks about us, inform him.' Then they returned to Ifrīqiyya and revolted against Hishām's governor, killed him, and took control of Ifrīqiyya. News reached Hishām, and he asked about the group and recognized their names—they were the ones who had done that. The battle of Jurjīr and the Berbers with the Muslims and the killing of him by Ibn al-Zubayr When the Muslims—twenty thousand strong, led by ʿAbd Allāh b. Saʿd b. Abī Sarḥ, with ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ, and ʿAbd Allāh b. al-Zubayr in his army—headed for Ifrīqiyya, the king of the Berbers, Jurjīr, advanced against them with one hundred and twenty thousand. It is also said: two hundred thousand. When the two armies came in sight of each other, he ordered his army, and they surrounded the Muslims like a halo. The Muslims stood in a position more terrible and more frightening than any they had seen. ʿAbd Allāh b. al-Zubayr said: I looked at King Jurjīr behind the ranks, riding a hackney, with two slave girls shading him with peacock feathers. I went to ʿAbd Allāh b. Saʿd b. Abī Sarḥ and asked him to send with me those who would protect my back while I make for the king. He equipped me with a group of brave men. He said: He ordered them, and they protected my back. I went until I pierced through the ranks to him—they thought I was on a message to the king. When I drew near him, he sensed evil from me and fled on his hackney. I caught up with him and stabbed him with my spear, then finished him with my sword. I took his head and set it on the spear point and shouted takbīr. When the Berbers saw that, they panicked and fled like the flight of sandgrouse. The Muslims pursued them, killing and capturing, and gained abundant booty, much wealth, and great captives. That was at a place called Subayṭila, two days from al-Qayrawān. This was the first occasion in which the matter of ʿAbd Allāh b. al-Zubayr, ؓ, his father, and all their companions, became renowned.

191. Tarikh (al-Tabari) 1988No grade recorded

     ذكر عِدَّةِ حَوَادِثَ حَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ عُثْمَانُ. وَفِيهَا كَانَ فَتْحُ إِصْطَخْرَ الثَّانِي عَلَى يَدِ عُثْمَانَ بْنِ أَبِي الْعَاصِ. وَفِيهَا غَزَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ قِنَّسْرِينَ. قَالَ ابْنُ جَرِيرٍ: قَالَ بَعْضُهُمْ: وَفِي هَذِهِ السَّنَةِ غَزَا مُعَاوِيَةُ قُبْرُسَ. وَقَالَ الْوَاقِدِيُّ: كَانَ ذَلِكَ فِي سَنَةِ ثَمَانٍ وَعِشْرِينَ. وَقَالَ أَبُو مَعْشَرٍ: غَزَاهَا مُعَاوِيَةُ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ. فَاللَّهُ أَعْلَمُ.

     ✧ Mention of several events ʿUthmān led the people in the pilgrimage this year. In it was the second conquest of Iṣṭakhr at the hand of ʿUthmān b. Abī al-ʿĀṣ. In it Muʿāwiyah b. Abī Sufyān raided Qinnasrīn. Ibn Jarīr said: Some of them said: In this year Muʿāwiyah raided Cyprus. Al-Wāqidī said: That was in the year twenty-eight. Abū Maʿshar said: Muʿāwiyah raided it in the year thirty-three. And Allah knows best.

192. Tarikh (al-Tabari) 1989No grade recorded

     [ الْوَفَيَاتُ ] وَفِيهَا مَاتَ أَبُو ذُؤَيْبٍ الْهُذَلِيُّ الشَّاعِرُ  بِمِصْرَ مُنْصَرِفًا مِنْ إِفْرِيقِيَّةَ، وَقِيلَ: بَلْ مَاتَ بِطَرِيقِ مَكَّةَ فِي الْبَادِيَةِ، وَقِيلَ: مَاتَ بِبِلَادِ الرُّومِ، وَكُلُّهُمْ قَالُوا: مَاتَ فِي خِلَافَةِ عُثْمَانَ. وَفِيهَا مَاتَ أَبُو رِمْثَةَ الْبَلَوِيُّ بِإِفْرِيقِيَّةَ، لَهُ صُحْبَةٌ. وَفِيهَا مَاتَتْ حَفْصَةُ بِنْتُ عُمَرَ بْنِ الْخَطَّابِ  زَوْجُ النَّبِيِّ ﷺ، وَقِيلَ: مَاتَتْ سَنَةَ إِحْدَى وَأَرْبَعِينَ، وَقِيلَ: سَنَةَ خَمْسٍ وَأَرْبَعِينَ. وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَبْذُولٍ، أَبُو الْحَارِثِ  . شَهِدَ بَدْرًا، وَكَانَ عَامِلَ رَسُولِ اللَّهِ ﷺ عَلَى الْمَغَانِمِ، وَشَهِدَ الْمَشَاهِدَ كُلَّهَا مَعَ النَّبِيِّ ﷺ.

     ✧ [Deaths] In this year died Abū Dhuʾayb al-Hudhalī, the poet, in Egypt, returning from Ifrīqiyyah; and it is said: rather he died on the road to Makkah in the desert; and it is said: he died in the lands of the Romans; and all of them said: he died during the caliphate of ʿUthmān. In this year died Abū Rimthah al-Balawī in Ifrīqiyyah; he had companionship [with the Prophet]. In this year died Ḥafṣah bt. ʿUmar b. al-Khaṭṭāb, the wife of the Prophet ﷺ; and it is said: she died in the year forty-one; and it is said: the year forty-five. And in this year died ʿAbd Allāh b. Kaʿb b. ʿAmr b. ʿAwf b. Mabdhūl, Abū al-Ḥārith. He witnessed Badr, and he was the agent of the Messenger of Allah ﷺ over the spoils, and he witnessed all the expeditions with the Prophet ﷺ.

193. Tarikh (al-Tabari) 1990No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَعِشْرِينَ تهيب عمر ؓ الغزو في البحر قِيلَ: فِي سَنَةِ ثَمَانٍ وَعِشْرِينَ كَانَ أُمُّ حَرَامٍ بِنْتُ مِلْحَانَ الْأَنْصَارِيَّةُ، أَلْقَتْهَا بِغْلَتُهَا بِجَزِيرَةِ قُبْرُسَ فَانْدَقَّتْ عُنُقُهَا فَمَاتَتْ، تَصْدِيقًا لِلنَّبِيِّ ﷺ، حَيْثُ أَخْبَرَهَا أَنَّهَا فِي أَوَّلِ مَنْ يَغْزُو فِي الْبَحْرِ. عبد الله بن قيس الجاسي والمرفأ وَبَقِيَ عَبْدُ اللَّهِ بْنُ قَيْسٍ الْجَاسِيُّ عَلَى الْبَحْرِ، فَغَزَا خَمْسِينَ غَزَاةً مِنْ بَيْنِ شَاتِيَةٍ وَصَائِفَةٍ فِي الْبَرِّ وَالْبَحْرِ، لَمْ يَغْرَقْ أَحَدٌ وَلَمْ يُنْكَبْ، فَكَانَ يَدْعُو اللَّهَ أَنْ يُعَافِيَهُ فِي جُنْدِهِ، فَأَجَابَهُ، فَلَمَّا أَرَادَ اللَّهُ أَنْ يُصِيبَهُ فِي جَسَدِهِ خَرَجَ فِي قَارِبٍ طَلِيعَةً، فَانْتَهَى إِلَى الْمَرْفَإِ مِنْ أَرْضِ الرُّومِ وَعَلَيْهِ مَسَاكِينُ يَسْأَلُونَ، فَتَصَدَّقَ عَلَيْهِمْ، فَرَجَعَتِ امْرَأَةٌ مِنْهُمْ إِلَى قَرْيَتِهَا فَقَالَتْ لِلرِّجَالِ: هَذَا عَبْدُ اللَّهِ بْنُ قَيْسٍ فِي الْمَرْفَإِ، فَثَارُوا إِلَيْهِ فَهَجَمُوا عَلَيْهِ فَقَاتَلُوهُ بَعْدَ أَنْ قَاتَلَهُمْ، فَأُصِيبَ وَحْدَهُ، وَنَجَا الْمَلَّاحُ حَتَّى أَتَى أَصْحَابَهُ، فَأَعْلَمَهُمْ فَجَاءُوا حَتَّى أَرْسَوْا بِالْمَرْفَإِ، وَالْخَلِيفَةُ عَلَيْهِمْ سُفْيَانُ بْنُ عَوْفٍ الْأَزْدِيُّ، فَخَرَجَ إِلَيْهِمْ فَقَاتَلَهُمْ فَضَجِرَ، فَجَعَلَ يَشْتُمُ أَصْحَابَهُ. فَقَالَتْ جَارِيَةُ عَبْدِ اللَّهِ: مَا هَكَذَا كَانَ يَقُولُ حِينَ يُقَاتِلُ ! فَقَالَ سُفْيَانُ: فَكَيْفَ كَانَ يَقُولُ ؟ قَالَتْ: " الْغَمَرَاتُ ثُمَّ يَنْجَلِينَا " فَلَزِمَهَا بِقَوْلِهَا، وَأُصِيبَ فِي الْمُسْلِمِينَ يَوْمَئِذٍ. وَقِيلَ لِتِلْكَ الْمَرْأَةِ بَعْدُ: بِأَيِّ شَيْءٍ عَرَفْتِهِ ؟ قَالَتْ: كَانَ كَالتَّاجِرِ فَلَمَّا سَأَلْتُهُ أَعْطَانِي كَالْمَلِكِ فَعَرَفْتُهُ بِهَذَا.

     ✧ Then the Year Twenty-Eight Began ʿUmar ؓ was wary of raiding by sea It was said: In the year twenty-eight, Umm Ḥarām bt. Milḥān al-Anṣāriyyah was thrown by her mule on the island of Cyprus, and her neck broke and she died, in confirmation of the Prophet ﷺ, when he informed her that she would be among the first to raid by sea. ʿAbd Allāh b. Qays al-Jāsī and the harbor ʿAbd Allāh b. Qays al-Jāsī remained in charge of the sea. He raided fifty raids, both winter and summer, on land and sea, without anyone drowning or suffering harm. He used to pray to God to keep him and his army safe, and He answered him. When God willed to afflict him in his body, he went out in a small boat as a scout and reached a harbor in the land of the Byzantines, where there were poor people begging. He gave them charity. One of their women returned to her village and said to the men, "This is ʿAbd Allāh b. Qays in the harbor." They rose against him and attacked him. He fought them, and he alone was struck down, while the sailor escaped and came to his companions and informed them. They came and anchored at the harbor, with Sufyān b. ʿAwf al-Azdī as their commander. He went out to fight them and grew weary, and he began to curse his companions. A slave girl of ʿAbd Allāh said, "This is not what he used to say when fighting!" Sufyān said, "What did he used to say?" She said: "The overwhelming pangs, then they clear away from us" He adhered to her words, and Muslims were struck down that day. Later that woman was asked, "By what did you recognize him?" She said, "He was like a merchant, but when I asked him, he gave me like a king, and by this I recognized him."

194. Tarikh (al-Tabari) 1991No grade recorded

     وَفِيهَا تَزَوَّجَ عُثْمَانُ نَائِلَةَ بِنْتَ الْفَرَافِصَةِ، وَكَانَتْ نَصْرَانِيَّةً فَأَسْلَمَتْ قَبْلَ أَنْ يَدْخُلَ بِهَا. قَالَ ابْنُ الْكَلْبِيِّ: كُلُّ اسْمٍ فِي الْمَغْرِبِ فُرَافِصَةُ بِضَمِّ الْفَاءِ، إِلَّا نَائِلَةَ بِنْتَ الْفَرَافِصَةِ، فَإِنَّهَا بِفَتْحِ الْفَاءِ. عَنْ أَبُو عُبَيْدَةَ قَالَ: لَمَّا تَزَوَّجَ عُثْمَانُ بْنُ عَفَّانَ نَائِلَةَ بِنْتَ الْفَرَافِصَةِ اهْتَدَاهَا فَبَعَثَ بِهَا أَبُوهَا إِلَيْهِ مَعَ أَخِيهَا ضَبٍّ، فَلَمَّا فَصَلَتْ مِنَ السَّمَاوَةِ إِلَى الْمَدِينَةِ خَرَجَتْ مِنْ فِرَاقِ أَهْلِهَا وَبِلَادِهَا فَقَالَتْ: أَحَقًّا تُرَاهُ الْيَوْمَ يَا ضَبُّ إِنَّنِي مُصَاحَبَةٌ نَحْوَ الْمَدِينَةِ أَرْكَبَا     أَمَا كَانَ فِي فِتْيَانِ حِصْنِ بْنِ ضَمْضَمٍ لَكَ الْوَيْلُ مَا يُغْنِي الْخِبَاءَ الْمُحَجَّبَا      [قَضَى اللَّهُ حَقًّا أَنْ تَمُوتِي غَرِيبَةً بِيَثْرِبَ لَا تَلْقَيْنَ أُمَّا وَلَا أَبَا. وَعَنْ مَوْلًى لِطَلْحَةَ: أَنَّ عُثْمَانَ ؓ اسْتَعَمَلَ الْوَلِيدَ بْنَ عُقْبَةَ عَلَى صَدَقَاتِ كُلَيْبٍ، فَزَوَّجَهُ نَائِلَةَ بِنْتَ الْفَرَافِصَةِ الْكَلْبِيَّ، فَلَمَّا قَدِمَ قَالَ: إِنِّي زَوَّجْتُكَ نَائِلَةَ بِنْتَ الْفَرَافِصَةِ. فَقَالَ: زَوَّجْتَنِي نَصْرَانِيَّةً؟ قَالَ: إِنَّهَا إِذَا قَدِمَتْ إِلَيْكَ أَسْلَمَتْ. فَلَمَّا قَدِمَ دَخَلَ عَلَيْهَا عُثْمَانُ بْنُ عَفَّانَ، فَصَلَّى رَكْعَتَيْنِ، ثُمَّ قَالَ: يَا هَذِهِ، تَأْتِينَا أَوْ نَأْتِيكِ؟ قَالَتْ: بَلْ نَأْتِيكَ وَنُعْمَةُ الْعَيْنِ، فَقَدْ تَجَشَّمْتُ الْمَسِيرَ إِلَيْكَ مِنْ أَبْعَدِ مَا بَيْنِي وَبَيْنَكَ مِنَ الْبَيْتِ، فَقَامَتْ حَتَّى جَلَسَتْ إِلَى عُثْمَانَ بْنِ عَفَّانَ، فَقَالَ لَهَا عُثْمَانُ: إِنَّكِ لَعَلَّكِ تَرَيْنَ شَيْبًا وَتَقَلُّبًا فِي السِّنِّ، فَإِنَّ وَرَاءَ ذَلِكَ غِلَالَةً مِنْ شَبَابٍ. فَقَالَتْ: إِنَّ أَحَبَّ الْخُلَطَاءِ إِلَيَّ لَمَنْ ذَهَبَتْ عَنْهُ مَيْعَةُ الشَّبَابِ، وَاجْتَمَعَ حِلْمُهُ، وَوُثِقَ بِرَأْيِهِ. فَلَمَّا خَرَجَ قَالَ لَهُ النَّاسُ: يَا أَمِيرَ الْمُؤْمِنِينَ، كَيْفَ رَأَيْتَ أَهْلَكَ؟ قَالَ: رَأَيْتُ أَوْفَى عَقْلًا مِنَ الدَّاخِلَةِ عَلَيَّ. وَفِي رِوَايَةٍ: أَنَّ سَعِيدَ بْنَ الْعَاصِ كَانَ عَلَى الْكُوفَةِ، فَتَزَوَّجَ هِنْدَ بِنْتَ الْفَرَافِصَةِ، فَبَلَغَ ذَلِكَ عُثْمَانَ، فَكَتَبَ إِلَيْهِ: بَلَغَنِي أَنَّكَ تَزَوَّجْتَ امْرَأَةً، فَاكْتُبْ إِلَيَّ بِنَسَبِهَا وَجَمَالِهَا. فَكَتَبَ إِلَيْهِ إِنْ كَانَتْ لَهَا أُخْتٌ فَزَوِّجْنِيهَا، فَبَعَثَ سَعِيدٌ إِلَى الْفَرَافِصَةِ يَخْطُبُ إِحْدَى بَنَاتِهِ عَلَى عُثْمَانَ، فَأَمَرَ الْفَرَافِصَةُ ابْنَهُ ضَبًّا فَزَوَّجَهَا إِيَّاهُ، وَكَانَ ضَبٌّ مُسْلِمًا، وَالْفَرَافِصَةُ نَصْرَانِيًّا، فَلَمَّا أَرَادُوا نَقْلَهَا قَالَ لَهَا أَبُوهَا: إِنَّكِ تَقْدَمِينَ عَلَى نِسَاءٍ مِنْ نَسَاءِ قُرَيْشٍ، مِنْ أَقْدَرَ عَلَى الطِّيبِ مِنْكِ، فَاحْفَظِي عَنِّي خَصْلَتَيْنِ: تَكَحَّلِي وَتَطَيَّبِي بِالْمَاءِ حَتَّى تَكُونَ رِيحُكَ رِيحَ شَنٍّ أَصَابَهُ مَطَرٌ. فَلَمَّا جُمِّلَتْ كَرَبَتْ لِكَرْبِهِ، وَحَزِنَتْ لِفِرَاقِ أَهْلِهَا، وَأَنْشَدَتْ: أَلَسْتَ تَرَى بِاللَّهِ يَا ضَبُّ أَنَّنِي     مُصَاحَبَةٌ نَحْوَ الْمَدِينَةِ أَرْكَبَا لَقَدْ كَانَ فِي أَبْنَاءِ حِصْنِ بْنِ ضَمْضَمٍ     لَكَ الْوَيْلُ مَا يُغْنِي الْخِبَاءَ الْمُطَنَّبَا فَلَمَّا قَدِمَتْ عَلَى عُثْمَانَ وَضَعَ عِمَامَتَهُ فَبَدَا الصَّلَعُ، فَقَالَ: لَا يَهُولَنَّكِ مَا تَرَيْنَ مِنْ صَلَعِي، فَإِنَّ وَرَاءَهُ مَا تُحِبِّينَ. فَسَكَتَتْ. فَقَالَ: إِمَّا أَنْ تَقُومِي إِلَيَّ وَإِمَّا أَنْ أَقُومَ إِلَيْكِ. فَقَالَتْ: أَمَّا مَا ذَكَرْتَ مِنَ الصَّلَعِ فَإِنِّي مِنْ نِسَاءٍ أَحَبُّ بُعُولَتِهِنَّ السَّادَةُ الصُّلْعُ، وَأَمَّا قَوْلُكَ: إِنْ تَقُومِي أَوْ أَقُومَ، فَوَاللَّهِ لَمَا تَجَشَّمْتُ مِنْ حِسْبَاتِ السَّمَاوَةِ أَبْعَدُ مِمَّا بَيْنِي وَبَيْنَكَ، بَلْ أَقُومُ إِلَيْكَ. فَقَامَتْ، فَجَلَسَتْ إِلَى جَنْبَهُ، فَمَسَحَ رَأْسَهَا وَدَعَا لَهَا بِالْبَرَكَةِ، ثُمَّ قَالَ: اطْرَحِي عَنْكِ رِدَاءَكَ. فَطَرَحَتْهُ، ثُمَّ قَالَ: حُلِّيَ إِزَارَكِ. فَقَالَتْ: ذَاكَ إِلَيْكَ. فَحَلَّ إِزَارَهَا، وَكَانَتْ مِنْ أَحْظَى نِسَائِهِ عِنْدَهُ. وَعَنْ يَحْيَى بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ ثَوْبَانَ قَالَ: نَظَرَتْ نَائِلَةُ بِنْتُ الْفَرَافِصَةِ، امْرَأَةُ عُثْمَانَ بْنِ عَفَّانَ ؓ، فِي الْمِرْآةِ، فَأَعْجَبَهَا ثَغْرُهَا، فَأَخَذَتْ فِهْرًا فَكَسَرَتْ ثَنَايَاهَا، وَقَالَتْ: وَاللَّهِ لَا يَجِبُ لَكَ أَحَدٌ بَعْدَ عُثْمَانَ وَفِي هَذِهِ السَّنَةِ: غَزَا حَبِيبُ بْنُ سَلَمَةَ سُورِيَّةَ [مِنْ أَرْضِ] الرُّومِ  . وَفِيهَا بَنَى عُثْمَانُ الزَّوْرَاءَ. وَحَجَّ بِالنَّاسِ عُثْمَانُ هَذِهِ السَّنَةَ.

     ✧ In this year ʿUthmān married Nāʾilah bt. al-Farāfiṣah. She had been a Christian and embraced Islam before he consummated the marriage. Ibn al-Kalbī said: Every name in the Maghrib is Farāfiṣah with a ḍammah on the fāʾ, except Nāʾilah bt. al-Farāfiṣah, for it is with a fatḥah on the fāʾ. From Abū ʿUbaydah, who said: When ʿUthmān b. ʿAffān married Nāʾilah bt. al-Farāfiṣah, he sought her hand, and her father sent her to him with her brother Ḍabb. When she departed from al-Samāwah toward al-Madīnah, she set out from parting with her family and her land and said: Is it true, do you see today, O Ḍabb, that I am a companion riding toward al-Madīnah? Was there not among the youths of Ḥiṣn b. Ḍamḍam—woe to you—what suffices the veiled tent? [God has decreed truly that you die a stranger in Yathrib, meeting neither mother nor father.] From a mawlā of Ṭalḥah: ʿUthmān ؓ appointed al-Walīd b. ʿUqbah over the ṣadaqāt of Kulayb, and he married him to Nāʾilah bt. al-Farāfiṣah al-Kalbiyyah. When he arrived, he said: I have married you to Nāʾilah bt. al-Farāfiṣah. He said: You have married me to a Christian woman? He said: When she comes to you she will embrace Islam. When she arrived, ʿUthmān b. ʿAffān entered upon her, prayed two rakʿahs, then said: O woman, will you come to us or shall we come to you? She said: Rather we come to you, by the blessing of the eye, for I have undertaken the journey to you from the farthest distance between me and you of the house. She rose until she sat next to ʿUthmān b. ʿAffān. ʿUthmān said to her: Perhaps you see gray hair and change in age, yet behind that is a freshness of youth. She said: The most beloved of companions to me is one from whom the impetuosity of youth has gone, whose forbearance has gathered, and whose judgment is trusted. When he went out, the people said to him: O Commander of the Faithful, how did you find your wife? He said: I found greater soundness of mind than the one who entered upon me. In another narration: Saʿīd b. al-ʿĀṣ was over al-Kūfah, and he married Hind bt. al-Farāfiṣah. This reached ʿUthmān, and he wrote to him: It has reached me that you have married a woman, so write to me of her lineage and her beauty. He wrote to him: If she has a sister, marry her to me. So Saʿīd sent to al-Farāfiṣah seeking one of his daughters for ʿUthmān. Al-Farāfiṣah commanded his son Ḍabb, and he married her to him. Ḍabb was a Muslim, and al-Farāfiṣah was a Christian. When they wanted to transport her, her father said to her: You are coming upon women of Quraysh, women more able than you with perfume, so preserve from me two qualities: apply kohl and perfume yourself with water so that your scent is the scent of a waterskin that rain has struck. When she was adorned, she was distressed at her distress and grieved at parting with her family, and she recited: Do you not see, by God, O Ḍabb, that I am a companion riding toward al-Madīnah? There were among the sons of Ḥiṣn b. Ḍamḍam—woe to you—what suffices the pegged tent. When she arrived to ʿUthmān, he placed his turban and the baldness appeared. He said: Let not what you see of my baldness alarm you, for behind it is what you would love. She was silent. He said: Either you rise to me or I rise to you. She said: As for what you mentioned of baldness, I am of women whose husbands most beloved to them are the bald chiefs. As for your saying: Whether you rise or I rise, by God, what I have undertaken from the distances of al-Samāwah is farther than what lies between me and you; rather I rise to you. She rose and sat beside him. He wiped her head and prayed for blessing for her, then said: Cast off your cloak. She cast it off. Then he said: Loosen your waist-wrapper. She said: That is up to you. He loosened her waist-wrapper, and she was among the most favored of his wives with him. From Yaḥyā b. Muḥammad b. ʿAbd Allāh b. Thawbān, who said: Nāʾilah bt. al-Farāfiṣah, the wife of ʿUthmān b. ʿAffān ؓ, looked in the mirror, and her teeth pleased her. She took a stone and broke her incisors, and said: By God, no one shall be entitled to you after ʿUthmān. In this year: Ḥabīb b. Salamah raided Syria, from the land of the Byzantines. In it ʿUthmān built al-Zawrāʾ. ʿUthmān led the people in the pilgrimage this year.

195. Tarikh (al-Tabari) 1992No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ عَمْرُو بْنُ سُرَاقَةَ بْنِ الْمُعْتَمِرِ بْنِ أَنَسِ بْنِ أَدَاةَ بْنِ رَبَاحٍ   شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَتُوُفِّيَ فِي خِلَافَةِ عُثْمَانَ بْنِ عَفَّانَ ؓ وَفِي هَذِهِ الْغَزْوَةِ مَاتَتْ أُمُّ حَرَامٍ بِنْتُ مِلْحَانَ الْأَنْصَارِيَّةُ، أَلْقَتْهَا بِغْلَتُهَا بِجَزِيرَةِ قُبْرُسَ

     ✧ Mention of those who died in this year ʿAmr b. Surāqah b. al-Muʿtamir b. Anas b. Adāʾah b. Rabāḥ He witnessed Badr and all the battles with the Messenger of Allah ﷺ. And he died during the caliphate of ʿUthmān b. ʿAffān ؓ And in this expedition died Umm Ḥarām bt. Milḥān al-Anṣāriyyah, her mule threw her off on the island of Cyprus

196. Tarikh (al-Tabari) 1993No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَعِشْرِينَ عَزْلِ أَبِي مُوسَى عَنِ الْبَصْرَةِ  وَاسْتِعْمَالِ ابْنِ عَامِرٍ عَلَيْهَا قِيلَ فِي هَذِهِ السَّنَةِ عَزَلَ عُثْمَانُ أَبَا مُوسَى الْأَشْعَرِيَّ عَنِ الْبَصْرَةِ، وَاسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ كَرِيزِ بْنِ رَبِيعَةَ بْنِ حَبِيبِ بْنِ عَبْدِ شَمْسٍ ( وَهُوَ ابْنُ خَالِ عُثْمَانَ )، وَقِيلَ: كَانَ ذَلِكَ لِثَلَاثِ سِنِينَ مَضَتْ مِنْ خِلَافَةِ عُثْمَانَ. وَكَانَ سَبَبُ عَزْلِهِ أَنَّ أَهْلَ إِيذَجَ وَالْأَكْرَادِ كَفَرُوا فِي السَّنَةِ الثَّالِثَةِ مِنْ خِلَافَةِ عُثْمَانَ، فَنَادَى أَبُو مُوسَى فِي النَّاسِ وَحَضَّهُمْ عَلَى الْجِهَادِ، وَذَكَرَ مَنْ فَضَّلَ الْجِهَادَ مَاشِيًا، فَحَمَلَ نَفَرٌ عَلَى دَوَابِّهِمْ وَأَجْمَعُوا عَلَى أَنْ يَخْرُجُوا رَجَّالَةً. وَقَالَ آخَرُونَ: لَا نُعَجِّلُ بِشَيْءٍ حَتَّى نَنْظُرَ مَا يَصْنَعُ، فَإِنْ أَشْبَهَ قَوْلُهُ فِعْلَهُ فَعَلْنَا كَمَا يَفْعَلُ. فَلَمَّا خَرَجَ أَخْرَجَ ثَقَلَهُ مِنْ قَصْرِهِ عَلَى أَرْبَعِينَ بَغْلًا، فَتَعَلَّقُوا بِعِنَانِهِ وَقَالُوا: احْمِلْنَا عَلَى بَعْضِ هَذِهِ الْفُضُولِ، وَارْغَبْ فِي الْمَشْيِ كَمَا رَغَّبْتَنَا. فَضَرَبَ الْقَوْمَ بِسَوْطِهِ، فَتَرَكُوا دَابَّتَهُ، فَمَضَى. وَأَتَوْا عُثْمَانَ فَاسْتَعْفَوْهُ مِنْهُ وَقَالُوا: مَا كُلُّ مَا نَعْلَمُ نُحِبُّ أَنْ تَسْأَلَنَا عَنْهُ، فَأَبْدِلْنَا بِهِ. فَقَالَ: مَنْ تُحِبُّونَ ؟ فَقَالَ غَيْلَانُ بْنُ خَرَشَةَ: فِي كُلِّ أَحَدٍ عِوَضٌ مِنْ هَذَا الْعَبْدِ الَّذِي قَدْ أَكَلَ أَرْضَنَا ! أَمَا مِنْكُمْ خَسِيسٌ فَتَرْفَعُوهُ ؟ أَمَا مِنْكُمْ فَقِيرٌ فَتُجِيرُوهُ ؟ يَا مَعْشَرَ قُرَيْشٍ، حَتَّى مَتَى يَأْكُلُ هَذَا الشَّيْخُ الْأَشْعَرِيُّ هَذِهِ الْبِلَادَ ؟ فَانْتَبَهَ لَهَا عُثْمَانُ، فَعَزَلَ أَبَا مُوسَى وَوَلَّى عَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ كُرَيْزٍ. فَلَمَّا سَمِعَ أَبُو مُوسَى قَالَ: يَأْتِيكُمْ غُلَامٌ خَرَّاجٌ وَلَّاجٌ، كَرِيمُ الْجَدَّاتِ وَالْخَالَاتِ وَالْعَمَّاتِ، يُجْمَعُ لَهُ الْجُنْدَانُ. ( وَكَانَ عُمْرُ ابْنِ عَامِرٍ خَمْسًا وَعِشْرِينَ سَنَةً )، وَجُمِعَ لَهُ جُنْدُ أَبِي مُوسَى وَجُنْدُ عُثْمَانَ بْنِ أَبِي الْعَاصِ الثَّقَفِيِّ مِنْ عُمَانَ وَالْبَحْرَيْنِ. عماله في هذه السنة وَاسْتَعْمَلَ عَلَى خُرَاسَانَ عُمَيْرَ بْنَ عُثْمَانَ بْنِ سَعْدٍ، وَعَلَى سِجِسْتَانَ عَبْدَ اللَّهِ بْنَ عُمَيْرٍ اللَّيْثِيَّ، وَهُوَ مِنْ ثَعْلَبَةَ، فَأَثْخَنَ فِيهَا إِلَى كَابُلَ، وَأَثْخَنَ عُمَيْرٌ فِي خُرَاسَانَ، حَتَّى بَلَغَ فَرْغَانَةَ، لَمْ يَدَعْ دُونَهَا كُورَةً إِلَّا أَصْلَحَهَا، وَبَعَثَ إِلَى مُكْرَانَ عُبَيْدَ اللَّهِ بْنَ مَعْمَرٍ، فَأَثْخَنَ فِيهَا حَتَّى بَلَغَ النَّهْرَ، وَبَعَثَ عَلَى كَرْمَانَ عَبْدَ الرَّحْمَنِ بْنَ عُبَيْسٍ، وَبَعَثَ إِلَى الْأَهْوَازِ وَفَارِسَ نَفَرًا، ثُمَّ عَزَلَ عَبْدَ اللَّهِ بْنَ عُمَيْرٍ، وَاسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ عَامِرٍ فَأَقَرَّهُ عَلَيْهَا سَنَةً ثُمَّ عَزَلَهُ، وَاسْتَعْمَلَ عَاصِمَ بْنَ عَمْرٍو وَعَزَلَ عَبْدَ الرَّحْمَنِ بْنَ عُبَيْسٍ، وَأَعَادَ عَدِيَّ بْنَ سُهَيْلِ بْنِ عَدِيٍّ، وَصَرَفَ عُبَيْدَ اللَّهِ بْنَ مَعْمَرٍ إِلَى فَارِسَ، وَاسْتَعْمَلَ مَكَانَهُ عُمَيْرَ بْنَ عُثْمَانَ، وَاسْتَعْمَلَ عَلَى خُرَاسَانَ أُمَيْرَ بْنَ أَحْمَرَ الْيَشْكُرِيَّ، وَاسْتَعْمَلَ عَلَى سِجِسْتَانَ سَنَةَ أَرْبَعٍ عِمْرَانَ بْنَ الْفُضَيْلِ الْبَرْجَمِيَّ. وَمَاتَ عَاصِمُ بْنُ عَمْرٍو بِكَرْمَانَ. انْتِقَاضِ أَهْلِ فَارِسَ وفتح اصطخر  وجور ثُمَّ إِنَّ أَهْلَ فَارِسَ انْتَفَضُوا وَنَكَثُوا بِعُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، فَسَارَ إِلَيْهِمْ، فَالْتَقَوْا عَلَى بَابِ إِصْطَخْرَ، فَقُتِلَ عُبَيْدُ اللَّهِ وَانْهَزَمَ الْمُسْلِمُونَ، وَبَلَغَ الْخَبَرُ عَبْدَ اللَّهِ بْنَ عَامِرٍ، فَاسْتَنْفَرَ أَهْلَ الْبَصْرَةِ وَسَارَ بِالنَّاسِ إِلَى فَارِسَ فَالْتَقَوْا بِإِصْطَخْرَ، وَكَانَ عَلَى مَيْمَنَتِهِ أَبُو بَرْزَةَ الْأَسْلَمِيُّ، وَعَلَى مَيْسَرَتِهِ مَعْقِلُ بْنُ يَسَارٍ، وَعَلَى الْخَيْلِ عِمْرَانُ بْنُ الْحُصَيْنِ، وَلِكُلِّهِمْ صُحْبَةٌ، وَاشْتَدَّ الْقِتَالُ، فَانْهَزَمَ الْفُرْسُ وَقُتِلَ مِنْهُمْ مَقْتَلَةٌ عَظِيمَةٌ، وَفُتِحَتْ إِصْطَخْرُ عَنْوَةً، وَأَتَى دَارَابْجِرْدَ وَقَدْ غَدَرَ أَهْلُهَا فَفَتَحَهَا، وَسَارَ إِلَى مَدِينَةِ جُورَ، وَهِيَ أَرْدَشِيرُ خُرَّهْ، فَانْتَقَضَتْ إِصْطَخْرُ فَلَمْ يَرْجِعْ، وَتَمَّمَ السَّيَرَ إِلَى جُورَ وَحَاصَرَهَا، وَكَانَ هَرِمُ بْنُ حَيَّانَ مُحَاصِرًا لَهَا، وَكَانَ الْمُسْلِمُونَ يُحَاصِرُونَهَا وَيَنْصَرِفُونَ عَنْهَا فَيَأْتُونَ إِصْطَخْرَ وَيَغْزُونَ نَوَاحِيَ كَانَتْ تَنْتَقِضُ عَلَيْهِمْ، فَلَمَّا نَزَلَ ابْنُ عَامِرٍ عَلَيْهَا فَتَحَهَا. وَكَانَ سَبَبُ فَتْحِهَا أَنَّ بَعْضَ الْمُسْلِمِينَ قَامَ يُصَلِّي ذَاتَ لَيْلَةٍ، وَإِلَى جَانِبِهِ جِرَابٌ لَهُ فِيهِ خُبْزٌ وَلَحْمٌ، فَجَاءَ كَلْبٌ فَجَرَّهُ وَعَدَا بِهِ حَتَّى دَخَلَ الْمَدِينَةَ مِنْ مَدْخَلٍ لَهَا خَفِيٍّ، فَلَزِمَ الْمُسْلِمُونَ ذَلِكَ الْمَدْخَلَ حَتَّى دَخَلُوهَا مِنْهُ وَفَتَحُوهَا عَنْوَةً. فَلَمَّا فَرَغَ مِنْهَا ابْنُ عَامِرٍ عَادَ إِلَى إِصْطَخْرَ فَفَتَحَهَا عَنْوَةً بَعْدَ أَنْ حَاصَرَهَا وَاشْتَدَّ الْقِتَالُ عَلَيْهَا، وَرُمِيَتْ بِالْمَجَانِيقِ، وَقَتَلَ بِهَا خَلْقًا كَثِيرًا مِنَ الْأَعَاجِمِ، وَأُفْنِيَ أَكْثَرُ أَهْلِ الْبُيُوتَاتِ وَوُجُوهُ الْأَسَاوِرَةِ، وَكَانُوا قَدْ لَجَئُوا إِلَيْهَا. وَقِيلَ: إِنَّ أَهْلَ إِصْطَخْرَ لَمَّا نَكَثُوا عَادَ إِلَيْهَا ابْنُ عَامِرٍ قَبْلَ وُصُولِهِ إِلَى جُورَ، فَمَلَكَهَا عَنْوَةً، وَعَادَ إِلَى جُورَ فَأَتَى دَارَابْجِرْدَ فَمَلَكَهَا، وَكَانَتْ مُنْتَقِضَةً أَيْضًا، وَوَطِئَ أَهْلَ فَارِسَ وَطْأَةً لَمْ يَزَالُوا مِنْهَا فِي ذُلٍّ، وَكَتَبَ إِلَى عُثْمَانَ بِالْخَبَرِ، فَكَتَبَ إِلَيْهِ أَنْ يَسْتَعْمِلَ عَلَى بِلَادِ فَارِسَ هَرِمَ بْنَ حَيَّانَ الْيَشْكُرِيَّ، وَهَرِمَ بْنَ حَيَّانَ الْعَبْدِيَّ، وَالْخِرِّيتَ بْنَ رَاشِدٍ، وَالْمِنْجَابَ بْنَ رَاشِدٍ، وَالتُّرْجُمَانَ الْهُجَيْمِيَّ، وَأَمَرَهُ أَنْ يُفَرِّقَ كُوَرَ خُرَاسَانَ عَلَى جَمَاعَةٍ، فَيَجْعَلَ الْأَحْنَفَ عَلَى الْمَرْوَيْنِ، وَحَبِيبَ بْنَ قُرَّةَ الْيَرْبُوعِيَّ عَلَى بَلْخَ، وَخَالِدَ بْنَ عَبْدِ اللَّهِ بْنِ زُهَيْرٍ عَلَى هَرَاةَ، وَأُمَيْرَ بْنَ أَحْمَرَ عَلَى طُوسَ، وَقَيْسَ بْنَ هُبَيْرَةَ السُّلَمِيَّ عَلَى نَيْسَابُورَ، وَبِهِ تَخَرَّجَ عَبْدُ اللَّهِ بْنُ خَازِمٍ، وَهُوَ ابْنُ عَمِّهِ، ثُمَّ جَمَعَهَا عُثْمَانُ قَبْلَ مَوْتِهِ لِقَيْسٍ، وَاسْتَعْمَلَ أُمَيْرَ بْنَ أَحْمَرَ عَلَى سِجِسْتَانَ، ثُمَّ جَعَلَ عَلَيْهَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ، وَهُوَ مِنْ آلِ حَبِيبِ بْنِ عَبْدِ شَمْسٍ، فَمَاتَ عُثْمَانُ وَهُوَ عَلَيْهَا، وَمَاتَ وَعِمْرَانُ عَلَى مُكْرَانَ، وَعُمَيْرُ بْنُ عُثْمَانَ بْنِ سَعْدٍ عَلَى فَارِسَ، وَابْنُ كِنْدِيرَ الْقُشَيْرِيُّ عَلَى كَرْمَانَ. ثُمَّ وَفَّدَ قَيْسُ بْنُ الْهَيْثَمِ عَبْدَ اللَّهِ بْنَ خَازِمٍ إِلَى ابْنِ عَامِرٍ فِي زَمَنِ عُثْمَانَ، وَكَانَ ابْنُ عَامِرٍ يُكْرِمُهُ، فَقَالَ لِابْنِ عَامِرٍ: اكْتُبْ لِي عَلَى خُرَاسَانَ عَهْدًا إِنْ خَرَجَ عَنْهَا قَيْسٌ. فَفَعَلَ، فَرَجَعَ إِلَى خُرَاسَانَ، فَلَمَّا قُتِلَ عُثْمَانُ وَجَاشَ الْعَدُوُّ قَالَ ابْنُ خَازِمٍ لِقَيْسٍ: الرَّأْيُ أَنْ تَخْلُفَنِي وَتَمْضِيَ حَتَّى تَنْظُرَ فِيمَا يَنْظُرُونَ فِيهِ، فَفَعَلَ، فَأَخْرَجَ ابْنُ خَازِمٍ بَعْدَهُ عَهْدًا بِخِلَافَتِهِ وَثَبَتَ عَلَى خُرَاسَانَ إِلَى أَنْ قَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ. وَغَضِبَ قَيْسٌ مِنْ صَنِيعِ ابْنِ خَازِمٍ. الزِّيَادَةِ فِي مَسْجِدِ النَّبِيِّ ﷺ فِي هَذِهِ السَّنَةِ زَادَ عُثْمَانُ فِي مَسْجِدِ النَّبِيِّ ﷺ فِي رَبِيعٍ الْأَوَّلِ، وَكَانَ يَنْقُلُ الْجِصَّ مِنْ بَطْنِ نَخْلٍ، وَبَنَاهُ بِالْحِجَارَةِ الْمَنْقُوشَةِ، وَجَعَلَ عُمُدَهُ مِنْ حِجَارَةٍ فِيهَا رَصَاصٌ، وَجَعَلَ طُولَهُ سِتِّينَ وَمِائَةِ ذِرَاعٍ، وَعَرْضَهُ خَمْسِينَ وَمِائَةِ ذِرَاعٍ، وَجَعَلَ أَبْوَابَهُ عَلَى مَا كَانَتْ أَيَّامَ عُمَرَ سِتَّةَ أَبْوَابٍ. إِتْمَامِ عُثْمَانَ الصَّلَاةَ بِجَمْعٍ وَأَوَّلِ مَا تَكَلَّمَ النَّاسُ فِيهِ   حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عُثْمَانُ، وَضَرَبَ فُسْطَاطَهُ بِمِنًى، وَكَانَ أَوَّلَ فُسْطَاطٍ ضَرَبَهُ عُثْمَانُ بِمِنًى، وَأَتَمَّ الصَّلَاةَ بِهَا وَبِعَرَفَةَ، فَكَانَ أَوَّلَ مَا تَكَلَّمَ بِهِ النَّاسُ فِي عُثْمَانَ ظَاهِرًا حِينَ أَتَمَّ الصَّلَاةَ بِمِنًى، فَعَابَ ذَلِكَ غَيْرُ وَاحِدٍ مِنَ الصَّحَابَةِ، وَقَالَ لَهُ عَلِيٌّ: مَا حَدَثَ أَمْرٌ وَلَا قَدُمَ عَهْدٌ، وَلَقَدْ عَهِدْتُ النَّبِيَّ ﷺ، وَأَبَا بَكْرٍ وَعُمَرَ يُصَلُّونَ رَكْعَتَيْنِ وَأَنْتَ صَدْرًا مِنْ خِلَافَتِكَ، فَمَا أَدْرِي مَا تَرْجِعُ إِلَيْهِ. فَقَالَ: رَأْيٌ رَأَيْتُهُ. وَبَلَغَ الْخَبَرُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَكَانَ مَعَهُ، فَجَاءَهُ وَقَالَ لَهُ: أَلَمْ تُصَلِّ فِي هَذَا الْمَكَانِ مَعَ رَسُولِ اللَّهِ ﷺ، وَأَبِي بَكْرٍ وَعُمَرَ رَكْعَتَيْنِ وَصَلَّيْتَ أَنْتَ رَكْعَتَيْنِ ؟ قَالَ: بَلَى وَلَكِنِّي أُخْبِرْتُ أَنَّ بَعْضَ مَنْ حَجَّ مِنَ الْيَمَنِ وَجُفَاةِ النَّاسِ قَالُوا: إِنَّ الصَّلَاةَ لِلْمُقِيمِ رَكْعَتَانِ، وَاحْتَجُّوا بِصَلَاتِي، وَقَدِ اتَّخَذْتُ بِمَكَّةَ أَهْلًا وَلِي بِالطَّائِفِ مَالٌ. فَقَالَ عَبْدُ الرَّحْمَنِ: مَا فِي هَذَا عُذْرٌ، أَمَّا قَوْلُكَ: اتَّخَذْتُ بِهَا أَهْلًا، فَإِنَّ زَوْجَكَ بِالْمَدِينَةِ تَخْرُجُ بِهَا إِذَا شِئْتَ، وَإِنَّمَا تَسْكُنُ بِسُكْنَاكَ، وَأَمَّا مَالُكَ بِالطَّائِفِ فَبَيْنَكَ وَبَيْنَهُ مَسِيرَةُ ثَلَاثِ لَيَالٍ، وَأَمَّا قَوْلُكَ عَنْ حَاجِّ الْيَمَنِ وَغَيْرِهِمْ، فَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ، يَنْزِلُ عَلَيْهِ الْوَحْيُ وَالْإِسْلَامُ قَلِيلٌ، ثُمَّ أَبُو بَكْرٍ وَعُمَرُ، فَصَلَّوْا رَكْعَتَيْنِ وَقَدْ ضَرَبَ الْإِسْلَامُ بِجِرَانِهِ. فَقَالَ عُثْمَانُ: هَذَا رَأْيٌ رَأَيْتُهُ. فَخَرَجَ عَبْدُ الرَّحْمَنِ فَلَقِيَ ابْنَ مَسْعُودٍ فَقَالَ: أَبَا مُحَمَّدٍ، غُيِّرَ مَا تَعْلَمُ. قَالَ: فَمَا أَصْنَعُ ؟ قَالَ: اعْمَلْ بِمَا تَرَى وَتَعْلَمُ. فَقَالَ ابْنُ مَسْعُودٍ: الْخِلَافُ شَرٌّ وَقَدْ صَلَّيْتُ بِأَصْحَابِي أَرْبَعًا. فَقَالَ عَبْدُ الرَّحْمَنِ: قَدْ صَلَّيْتُ بِأَصْحَابِي رَكْعَتَيْنِ وَأَمَّا الْآنُ فَسَوْفَ أُصَلِّي أَرْبَعًا. وَقِيلَ: كَانَ ذَلِكَ سَنَةَ ثَلَاثِينَ. رجم عثمان ؓ امرأة من جهينة وَفِي هَذِهِ السَّنَةِ رَجَمَ عُثْمَانُ امْرَأَةً مِنْ جُهَيْنَةَ دَخَلَتْ عَلَى زَوْجِهَا فَوَلَدَتْ لَهُ فِي سِتَّةِ أَشْهُرٍ  ، فَدَخَلَ عَلَيْهِ عَلِيٌّ فَقَالَ: إِنَّ اللَّهَ يَقُولُ: وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْرًا. فَأَرْسَلَ فِي أَثَرِهَا فَإِذَا قَدْ رُجِمَتْ. قَالَهُ مُحَمَّدُ بْنُ حَبِيبٍ.

     ✧ Then the Year Twenty-Nine Began The dismissal of Abū Mūsā from al-Baṣrah and the appointment of Ibn ʿĀmir over it It was said that in this year ʿUthmān dismissed Abū Mūsā al-Ashʿarī from al-Baṣrah and appointed ʿAbd Allāh b. ʿĀmir b. Kurayz b. Rabīʿah b. Ḥabīb b. ʿAbd Shams (who was the maternal cousin of ʿUthmān). It was also said that this occurred three years into the caliphate of ʿUthmān. The reason for his dismissal was that the people of Īdhaj and the Kurds apostatized in the third year of ʿUthmān’s caliphate. Abū Mūsā called out among the people and urged them to jihād, mentioning the virtue of fighting on foot. A group of men loaded their mounts and resolved to go out on foot. Others said: “We will not hasten to do anything until we see what he does. If his words match his deeds, we will do as he does.” When he set out, he brought out his baggage from his palace on forty mules. They seized his bridle and said: “Carry us on some of these extras, and desire to walk as you made us desire it.” He struck the people with his whip, so they let go of his mount, and he went on. They came to ʿUthmān and asked to be relieved of him, saying: “Not all that we know do we wish you to ask us about, so replace him for us.” He said: “Whom do you prefer?” Ghaylān b. Kharashah said: “In anyone there is a substitute for this servant who has devoured our land! Is there not among you one of low rank whom you could raise? Is there not among you a poor man whom you could enrich? O assembly of Quraysh, until when will this old Ashʿarī devour these lands?” ʿUthmān took notice of this, so he dismissed Abū Mūsā and appointed ʿAbd Allāh b. ʿĀmir b. Kurayz. When Abū Mūsā heard of it, he said: “There comes to you a young man who goes out and comes in, noble in grandmothers, maternal aunts, and paternal aunts; the two armies will be gathered for him.” (Ibn ʿĀmir was twenty-five years old.) The army of Abū Mūsā and the army of ʿUthmān b. Abī al-ʿĀṣ al-Thaqafī from ʿUmān and al-Baḥrayn were gathered for him. His governors in this year He appointed over Khurāsān ʿUmayr b. ʿUthmān b. Saʿd, and over Sijistān ʿAbd Allāh b. ʿUmayr al-Laythī, who was of Thaʿlabah. He wrought havoc there as far as Kābul, and ʿUmayr wrought havoc in Khurāsān until he reached Farghānah, leaving no district short of it but that he set it right. He sent to Mukrān ʿUbayd Allāh b. Maʿmar, who wrought havoc there until he reached the river. He appointed over Kirmān ʿAbd al-Raḥmān b. ʿ Ubays, and sent a number of men to al-Ahwāz and Fāris. Then he dismissed ʿAbd Allāh b. ʿUmayr and appointed ʿAbd Allāh b. ʿĀmir, confirming him over it for a year, then dismissed him and appointed ʿĀṣim b. ʿAmr. He dismissed ʿAbd al-Raḥmān b. ʿ Ubays and reappointed ʿAdī b. Suhayl b. ʿAdī. He transferred ʿUbayd Allāh b. Maʿmar to Fāris and appointed in his place ʿUmayr b. ʿUthmān. He appointed over Khurāsān Umayr b. Aḥmar al-Yashkurī, and over Sijistān in the year four (i.e., 30 AH) ʿImrān b. al-Fuḍayl al-Barjamī. ʿĀṣim b. ʿAmr died in Kirmān. The revolt of the people of Fāris and the conquest of Iṣṭakhr and Jūr Then the people of Fāris revolted and broke their pact with ʿUbayd Allāh b. Maʿmar. He marched against them, and they met at the gate of Iṣṭakhr. ʿUbayd Allāh was killed and the Muslims were routed. The news reached ʿAbd Allāh b. ʿĀmir, so he called for a general mobilization among the people of al-Baṣrah and marched with the people to Fāris. They met at Iṣṭakhr. On his right wing was Abū Barzah al-Aslamī, on his left wing Maʿqil b. Yasār, and over the cavalry ʿImrān b. al-Ḥuṣayn—all of them were Companions. The fighting intensified, and the Persians were routed with a great slaughter. Iṣṭakhr was conquered by force. He came to Dārābjird, whose people had acted treacherously, and conquered it. He marched to the city of Jūr, which is Ardasīr Khurrah. Iṣṭakhr revolted, but he did not turn back. He continued the march to Jūr and besieged it. Harim b. Ḥayyān was already besieging it. The Muslims had been besieging it and then withdrawing from it, going to Iṣṭakhr and raiding areas that had revolted against them. When Ibn ʿĀmir encamped against it, he conquered it. The reason for its conquest was that one of the Muslims stood to pray one night, and beside him was a leather bag of his containing bread and meat. A dog came and dragged it away and ran off with it until it entered the city through a hidden entrance. The Muslims kept to that entrance until they entered through it and conquered the city by force. When Ibn ʿĀmir had finished with it, he returned to Iṣṭakhr and conquered it by force after besieging it and intense fighting. It was bombarded with mangonels, and he killed in it a great number of non-Arabs. Most of the noble houses and the chiefs of the asāwirah who had sought refuge there were annihilated. It was said that when the people of Iṣṭakhr broke their pact, Ibn ʿĀmir returned to it before reaching Jūr, took it by force, then returned to Jūr, came to Dārābjird, and took it—it had also revolted. He trod upon the people of Fāris with a crushing blow from which they remained in humiliation. He wrote to ʿUthmān with the news, and ʿUthmān wrote to him to appoint over the lands of Fāris Harim b. Ḥayyān al-Yashkurī, Harim b. Ḥayyān al-ʿAbdī, al-Khirrīt b. Rāshid, al-Minjāb b. Rāshid, and al-Turjumān al-Hujaymī. He ordered him to distribute the districts of Khurāsān among a group: to place al-Aḥnaf over the two Marws, Ḥabīb b. Qurrah al-Yarbūʿī over Balkh, Khālid b. ʿAbd Allāh b. Zuhayr over Harāt, Umayr b. Aḥmar over Ṭūs, and Qays b. Hubayrah al-Sulamī over Naysābūr. Through him ʿAbd Allāh b. Khāzim, who was his paternal cousin, rose to prominence. Then ʿUthmān, before his death, united them under Qays. He appointed Umayr b. Aḥmar over Sijistān, then placed over it ʿAbd al-Raḥmān b. Samurah, who was of the family of Ḥabīb b. ʿAbd Shams. ʿUthmān died while he was over it. He died while ʿImrān was over Mukrān, ʿUmayr b. ʿUthmān b. Saʿd over Fāris, and Ibn Kindīr al-Qushayrī over Kirmān. Then Qays b. al-Haytham sent ʿAbd Allāh b. Khāzim as a delegate to Ibn ʿĀmir in the time of ʿUthmān. Ibn ʿĀmir used to honor him. He said to Ibn ʿĀmir: “Write for me a covenant of appointment over Khurāsān in case Qays leaves it.” He did so, and he returned to Khurāsān. When ʿUthmān was killed and the enemy surged, Ibn Khāzim said to Qays: “The right course is that you leave me as your deputy and go on until you see what they are considering.” He did so. Ibn Khāzim then produced the covenant of his succession and remained firm over Khurāsān until ʿAlī b. Abī Ṭālib arose. Qays was angered by Ibn Khāzim’s deed. The expansion of the Prophet’s Mosque ﷺ In this year, in Rabīʿ al-Awwal, ʿUthmān expanded the Mosque of the Prophet ﷺ. He transported plaster from the interior of Naḫl and built it with carved stones. He made its pillars of stones containing lead. He made its length one hundred sixty cubits and its width one hundred fifty cubits, and he made its doors as they were in the days of ʿUmar—six doors. ʿUthmān’s completion of the prayer at Jamʿ and the first open criticism of him In this year ʿUthmān led the people in the ḥajj and pitched his tent at Minā. It was the first tent ʿUthmān pitched at Minā. He completed the prayer there and at ʿArafah. The first open criticism of ʿUthmān occurred when he completed the prayer at Minā. More than one of the Companions objected to that. ʿAlī said to him: “No new matter has occurred, nor has a long time passed. I knew the Prophet ﷺ, Abū Bakr, and ʿUmar to pray two rakʿahs, and you did so at the beginning of your caliphate. I do not know what you are reverting to.” He said: “It is an opinion I have formed.” The news reached ʿAbd al-Raḥmān b. ʿAwf, who was with him. He came to him and said: “Did you not pray in this place with the Messenger of Allah ﷺ, Abū Bakr, and ʿUmar two rakʿahs, and did you yourself pray two rakʿahs?” He said: “Yes, but I was informed that some of those from Yemen who performed the ḥajj and some of the uncouth people said: ‘The prayer for a resident is two rakʿahs,’ citing my prayer as evidence. I have taken a family in Makkah and I have property in al-Ṭāʾif.” ʿAbd al-Raḥmān said: “There is no excuse in this. As for your saying ‘I have taken a family there,’ your wife is in al-Madīnah; you take her out whenever you wish, and you reside where you reside. As for your property in al-Ṭāʾif, between you and it is a journey of three nights. As for your saying about the pilgrims of Yemen and others, the Messenger of Allah ﷺ—while revelation descended upon him and Islam was few—then Abū Bakr and ʿUmar prayed two rakʿahs, and Islam had become firmly established.” ʿUthmān said: “This is an opinion I have formed.” ʿAbd al-Raḥmān went out and met Ibn Masʿūd and said: “Abū Muḥammad, what you know has been changed.” He said: “What should I do?” He said: “Act according to what you see and know.” Ibn Masʿūd said: “Opposition is evil. I have prayed four rakʿahs with my companions.” ʿAbd al-Raḥmān said: “I have prayed two rakʿahs with my companions, but now I will pray four.” It was said that this was in the year thirty. The stoning by ʿUthmān ؓ of a woman from Juhaynah In this year ʿUthmān stoned a woman from Juhaynah who had entered upon her husband and gave birth for him after six months. ʿAlī entered upon him and said: “Allah says: ‘And his bearing and his weaning is thirty months’” (Q 46:15). He sent after her, but she had already been stoned. This was stated by Muḥammad b. Ḥabīb.

197. Tarikh (al-Tabari) 1994No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ سَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ:   شَهِدَ يَوْمَ الْقَادِسِيَّةِ، وَحَدَّثَ عَنْ عُمَرَ ؓ، وَوَلَّاهُ قَضَاءَ الْمَدَائِنِ، وَهُوَ أَوَّلُ مَنْ وَلِيَ قَضَاءَ الْكُوفَةِ  ثُمَّ عَزَلَهُ عُمَرُ، فَخَرَجَ غَازِيًا لِلتُّرْكِ ثُمَّ انْصَرَفَ فَاسْتُشْهِدَ بِالْجَرِّ مِنْ بِلَادِ أَرْمِينِيَّةَ فِي خِلَافَةِ عُثْمَانَ ؓ فِي هَذِهِ السَّنَةِ، وَقِيلَ فِي سَنَةِ ثَلَاثِينَ، وَقِيلَ فِي سَنَةِ إِحْدَى وَثَلَاثِينَ. وَعَنْ أَبِي وَائِلٍ، قَالَ: رَأَيْتُ سَلْمَانَ بْنَ رَبِيعَةَ جَالِسًا بِالْمَدَائِنِ عَلَى قَضَائِهَا، وَاسْتَقْضَاهُ عُمَرُ بْنُ الْخَطَّابِ ؓ أَرْبَعِينَ يَوْمًا، فَمَا رَأَيْتُ بَيْنَ يَدَيْهِ رَجُلَيْنِ يَخْتَصِمَانِ، فَقُلْنَا لِأَبِي وَائِلٍ: فَمِمَّ ذَاكَ؟ قَالَ: مِنِ انْتِصَافِ النَّاسِ مِنْهُمْ.

     ✧ Mention of those who died in this year Salmān b. Rabīʿah al-Bāhilī: He witnessed the Day of al-Qādisiyyah, and he narrated from ʿUmar ؓ, and he appointed him to the judgeship of al-Madāʾin, and he was the first to hold the judgeship of al-Kūfah. Then ʿUmar dismissed him, and he went out as a raider against the Turks, then he returned and was martyred at al-Jarr in the lands of Armenia during the caliphate of ʿUthmān ؓ in this year. It is also said in the year thirty, and it is said in the year thirty-one. On the authority of Abū Wāʾil, who said: I saw Salmān b. Rabīʿah sitting in al-Madāʾin upon its judgeship, and ʿUmar b. al-Khaṭṭāb ؓ had appointed him as judge for forty days, and I did not see two men disputing before him. We said to Abū Wāʾil: From what was that? He said: From the people's fairness being taken from them.

198. Tarikh (al-Tabari) 1995No grade recorded

     ( 30 ) ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثِينَ ذكر عَزْلِ الْوَلِيدِ عَنِ الْكُوفَةِ وَوِلَايَةِ سَعِيدٍ فِي هَذِهِ السَّنَةِ عَزَلَ عُثْمَانُ الْوَلِيدَ بْنَ عُقْبَةَ عَنِ الْكُوفَةِ  وَوَلَّاهَا سَعِيدَ بْنَ الْعَاصِ، وَقَدْ تَقَدَّمَ سَبَبُ وِلَايَةِ الْوَلِيدِ عَلَى الْكُوفَةِ فِي السَّنَةِ الثَّانِيَةِ مِنْ خِلَافَةِ عُثْمَانَ، وَأَنَّهُ كَانَ مَحْبُوبًا إِلَى النَّاسِ، فَبَقِيَ كَذَلِكَ خَمْسَ سِنِينَ وَلَيْسَ لِدَارِهِ بَابٌ، ثُمَّ إِنَّ شَبَابًا مِنْ أَهْلِ الْكُوفَةِ نَقَبُوا عَلَى ابْنِ الْحَيْسُمَانِ الْخُزَاعِيِّ وَكَاثَرُوهُ، فَنَذِرَ بِهِمْ وَخَرَجَ عَلَيْهِمْ بِالسَّيْفِ وَصَرَخَ، فَأَشْرَفَ عَلَيْهِمْ أَبُو شُرَيْحٍ الْخُزَاعِيُّ، وَكَانَ قَدِ انْتَقَلَ مِنَ الْمَدِينَةِ إِلَى الْكُوفَةِ لِلْقُرْبِ مِنَ الْجِهَادِ، فَصَاحَ بِهِمْ أَبُو شُرَيْحٍ، فَلَمْ يَلْتَفِتُوا وَقَتَلُوا ابْنَ الْحَيْسُمَانِ، وَأَخَذَهُمُ النَّاسُ وَفِيهِمْ زُهَيْرُ بْنُ جُنْدُبٍ الْأَزْدِيُّ وَمُوَرِّعُ بْنُ أَبِي مُوَرِّعٍ الْأَسَدِيُّ، وَشُبَيْلُ بْنُ أُبَيٍّ الْأَزْدِيُّ وَغَيْرُهُمْ، فَشَهِدَ عَلَيْهِمْ أَبُو شُرَيْحٍ وَابْنُهُ، فَكَتَبَ فِيهِمُ الْوَلِيدُ إِلَى عُثْمَانَ، فَكَتَبَ عُثْمَانُ بِقَتْلِهِمْ، فَقَتَلَهُمْ عَلَى بَابِ الْقَصْرِ، وَلِهَذَا السَّبَبِ أَخَذَ فِي الْقَسَامَةِ بِقَوْلِ وَلِيِّ الْمَقْتُولِ عَنْ مَلَإٍ مِنَ النَّاسِ لِيَفْطِمَ النَّاسَ عَنِ الْقَتْلِ. وَكَانَ أَبُو زُبَيْدٍ الشَّاعِرُ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ فِي بَنِي تَغْلِبٍ، وَكَانُوا أَخْوَالَهُ، فَظَلَمُوهُ دَيْنًا لَهُ، فَأَخَذَ لَهُ الْوَلِيدُ حَقَّهُ إِذْ كَانَ عَامِلًا عَلَيْهِمْ، فَشَكَرَ أَبُو زُبَيْدٍ ذَلِكَ لَهُ، وَانْقَطَعَ إِلَيْهِ وَغَشِيَهُ بِالْمَدِينَةِ وَالْكُوفَةِ، وَكَانَ نَصْرَانِيًّا، فَأَسْلَمَ عِنْدَ الْوَلِيدِ وَحَسُنَ إِسْلَامُهُ، فَبَيْنَمَا هُوَ عِنْدَهُ أَتَى آتٍ أَبَا زَيْنَبَ وَأَبَا مُوَرِّعٍ وَجُنْدُبًا، وَكَانُوا يَحْفِرُونَ لِلْوَلِيدِ مُنْذُ قَتَلَ أَبْنَاءَهُمْ وَيَضَعُونَ لَهُ الْعُيُونَ، فَقَالَ لَهُمْ: إِنَّ الْوَلِيدَ وَأَبَا زُبَيْدٍ يَشْرَبَانِ الْخَمْرَ، فَثَارُوا وَأَخَذُوا مَعَهُمْ نَفَرًا مِنْ أَهْلِ الْكُوفَةِ، فَاقْتَحَمُوا عَلَيْهِ فَلَمْ يَرَوْا، فَأَقْبَلُوا يَتَلَاوَمُونَ وَسَبَّهُمُ النَّاسُ، وَكَتَمَ الْوَلِيدُ ذَلِكَ عَنْ عُثْمَانَ. وَجَاءَ جُنْدُبٌ وَرَهْطٌ مَعَهُ إِلَى ابْنِ مَسْعُودٍ فَقَالُوا لَهُ: إِنَّ الْوَلِيدَ يَعْتَكِفُ عَلَى الْخَمْرِ، وَأَذَاعُوا ذَلِكَ. فَقَالَ ابْنُ مَسْعُودٍ: مَنِ اسْتَتَرَ عَنَّا لَمْ نَتَّبِعْ عَوْرَتَهُ. فَعَاتَبَهُ الْوَلِيدُ عَلَى قَوْلِهِ حَتَّى تَغَاضَبَا. ثُمَّ أُتِيَ الْوَلِيدُ بِسَاحِرٍ، فَأَرْسَلَ إِلَى ابْنِ مَسْعُودٍ يَسْأَلُهُ عَنْ حَدِّهِ، وَاعْتَرَفَ السَّاحِرُ عِنْدَ ابْنِ مَسْعُودٍ، وَكَانَ يُخَيِّلُ إِلَى النَّاسِ أَنَّهُ يَدْخُلُ فِي دُبُرِ الْحِمَارِ وَيَخْرُجُ مِنْ فِيهِ، فَأَمَرَهُ ابْنُ مَسْعُودٍ بِقَتْلِهِ. فَلَمَّا أَرَادَ الْوَلِيدُ قَتْلَهُ أَقْبَلَ النَّاسُ وَمَعَهُمْ جُنْدُبٌ فَضَرَبَ السَّاحِرَ فَقَتَلَهُ، فَحَبَسَهُ الْوَلِيدُ وَكَتَبَ إِلَى عُثْمَانَ فِيهِ، وَأَمَرَهُ بِإِطْلَاقِهِ وَتَأْدِيبِهِ، فَغَضِبَ لِجُنْدُبٍ أَصْحَابُهُ، وَخَرَجُوا إِلَى عُثْمَانَ يَسْتَعْفُونَ مِنَ الْوَلِيدِ، فَرَدَّهُمْ خَائِبِينَ. فَلَمَّا رَجَعُوا أَتَاهُمْ كُلُّ مَوْتُورٍ فَاجْتَمَعُوا مَعَهُمْ عَلَى رَأْيِهِمْ، وَدَخَلَ أَبُو زَيْنَبَ وَأَبُو مُوَرِّعٍ وَغَيْرُهُمَا عَلَى الْوَلِيدِ فَتَحَدَّثُوا عِنْدَهُ، فَنَامَ فَأَخَذَا خَاتَمَهُ وَسَارَا إِلَى الْمَدِينَةِ، وَاسْتَيْقَظَ الْوَلِيدُ فَلَمْ يَرَ خَاتَمَهُ، فَسَأَلَ نِسَاءَهُ عَنْ ذَلِكَ، فَأَخْبَرْنَهُ أَنَّ آخِرَ مَنْ بَقِيَ عِنْدَهُ رَجُلَانِ صِفَتُهُمَا كَذَا وَكَذَا. فَاتَّهَمَهُمَا وَقَالَ: هُمَا أَبُو زَيْنَبَ وَأَبُو مُوَرِّعٍ، وَأَرْسَلَ يَطْلُبُهُمَا، فَلَمْ يُوجَدَا. فَقَدِمَا عَلَى عُثْمَانَ وَمَعَهُمَا غَيْرُهُمَا، وَأَخْبَرَاهُ أَنَّهُ شَرِبَ الْخَمْرَ، فَأَرْسَلَ إِلَى الْوَلِيدِ، فَقَدِمَ الْمَدِينَةَ، وَدَعَا بِهِمَا عُثْمَانَ فَقَالَ: أَتَشْهَدَانِ أَنَّكُمَا رَأَيْتُمَاهُ يَشْرَبُ ؟ فَقَالَا: لَا. قَالَ: فَكَيْفَ ؟ قَالَا: اعْتَصَرْنَاهَا مِنْ لِحْيَتِهِ وَهُوَ يَقِيءُ الْخَمْرَ. فَأَمَرَ سَعِيدَ بْنَ الْعَاصِ فَجَلَدَهُ، فَأَوْرَثَ ذَلِكَ عَدَاوَةً بَيْنَ أَهْلَيْهِمَا، فَكَانَ عَلَى الْوَلِيدِ خَمِيصَةٌ فَأَمَرَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِنَزْعِهَا لَمَّا جُلِدَ. هَكَذَا فِي هَذِهِ الرِّوَايَةِ، وَالصَّحِيحُ أَنَّ الَّذِي جَلَدَهُ عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ لِأَنَّ عَلِيًّا أَمَرَ ابْنَهُ الْحَسَنَ أَنْ يَجْلِدَهُ، فَقَالَ الْحَسَنُ: وَلِّ حَارَّهَا مَنْ تَوَلَّى قَارَّهَا ! فَأَمَرَ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَجَلَدَهُ أَرْبَعِينَ. فَقَالَ عَلِيٌّ: أَمْسِكْ، جَلَدَ رَسُولُ اللَّهِ ﷺ، وَأَبُو بَكْرٍ أَرْبَعِينَ وَجَلَدَ عُثْمَانُ ثَمَانِينَ وَكُلٌّ سُنَّةٌ وَهَذَا أَحَبُّ إِلَيَّ. وَقِيلَ: إِنَّ الْوَلِيدَ سَكِرَ وَصَلَّى الصُّبْحَ بِأَهْلِ الْكُوفَةِ أَرْبَعًا ثُمَّ الْتَفَتَ إِلَيْهِمْ وَقَالَ: أَزِيدُكُمْ ؟ فَقَالَ لَهُ ابْنُ مَسْعُودٍ: مَا زِلْنَا مَعَكَ فِي زِيَادَةٍ مُنْذُ الْيَوْمِ، وَشَهِدُوا عَلَيْهِ عِنْدَ عُثْمَانَ، فَأَمَرَ عَلِيًّا بِجَلْدِهِ، فَأَمَرَ عَلِيٌّ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَجَلَدَهُ، وَقَالَ الْحُطَيْئَةُ: شَهِدَ الْحُطَيْئَةُ يَوْمَ يَلْقَى رَبَّهُ أَنَّ الْوَلِيدَ أَحَقُّ بِالْعُذْرِ نَادَى وَقَدْ تَمَّتْ صَلَاتُهُمْ: أَأَزِيدُكُمْ ؟ سُكْرًا وَمَا يَدْرِي فَأَبَوْا أَبَا وَهْبٍ وَلَوْ أَذِنُوا لَقَرَنْتَ بَيْنَ الشَّفْعِ وَالْوِتْرِ كَفُّوا عِنَانَكَ إِذْ جَرَيْتَ وَلَوْ تَرَكُوا عِنَانَكَ لَمْ تَزَلْ تَجْرِي فَلَمَّا عَلِمَ عُثْمَانُ مِنَ الْوَلِيدِ شُرْبَ الْخَمْرِ عَزَلَهُ، وَوَلَّى سَعِيدَ بْنَ الْعَاصِ بْنِ أُمَيَّةَ، وَكَانَ سَعِيدٌ قَدْ رُبِّيَ فِي حِجْرِ عُمَرَ، فَلَمَّا فُتِحَ الشَّامُ قَدِمَهُ، فَأَقَامَ مَعَ مُعَاوِيَةَ، فَذَكَرَ عُمَرُ يَوْمًا قُرَيْشًا، فَسَأَلَ عَنْهُ، فَأُخْبِرَ أَنَّهُ بِالشَّامِ، فَاسْتَقْدَمَهُ، فَقَدِمَ عَلَيْهِ، فَقَالَ لَهُ: قَدْ بَلَغَنِي عَنْكَ بَلَاءٌ وَصَلَاحٌ فَازْدَدْ يَزِدْكَ اللَّهُ خَيْرًا. وَقَالَ لَهُ: هَلْ لَكَ مِنْ زَوْجَةٍ ؟ قَالَ: لَا. وَجَاءَ عُمَرَ بَنَاتُ سُفْيَانَ بْنِ عُوَيْفٍ وَمَعَهُنَّ أُمُّهُنَّ، فَقَالَتْ أُمُّهُنَّ: هَلَكَ رِجَالُنَا وَإِذَا هَلَكَ الرِّجَالُ ضَاعَ النِّسَاءُ، فَضَعْهُنَّ فِي أَكْفَائِهِنَّ. فَزَوَّجَ سَعِيدًا إِحْدَاهُنَّ، وَزَوَّجَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ أُخْرَى. وَأَتَاهُ بَنَاتُ مَسْعُودِ بْنِ نُعَيْمٍ النَّهْشَلِيُّ فَقُلْنَ لَهُ: قَدْ هَلَكَ رِجَالُنَا وَبَقِيَ الصِّبْيَانُ، فَضَعْنَا فِي أَكْفَائِنَا، فَزَوَّجَ سَعِيدًا إِحْدَاهُنَّ، وَجُبَيْرَ بْنَ مُطْعِمٍ الْأُخْرَى. وَكَانَ عُمُومَتُهُ ذَوِي بَلَاءٍ فِي الْإِسْلَامِ وَسَابِقَةٍ، فَلَمْ يَمُتْ عُمَرُ حَتَّى كَانَ سَعِيدٌ مِنْ رِجَالِ قُرَيْشٍ. فَلَمَّا اسْتَعْمَلَهُ عُثْمَانُ سَارَ حَتَّى أَتَى الْكُوفَةَ أَمِيرًا، وَرَجَعَ مَعَهُ الْأَشْتَرُ، وَأَبُو خَشَّةَ الْغِفَارِيُّ وَجُنْدَبُ بْنُ عَبْدِ اللَّهِ، وَجَثَّامَةُ بْنُ صَعْبِ بْنِ جَثَّامَةَ، وَكَانُوا مِمَّنْ شَخَصَ مَعَ الْوَلِيدِ يُعِينُونَهُ فَصَارُوا عَلَيْهِ، فَقَالَ بَعْضُ شُعَرَاءِ الْكُوفَةِ: فَرَرْتُ مِنَ الْوَلِيدِ إِلَى سَعِيدٍ كَأَهْلِ الْحِجْرِ إِذْ جَزِعُوا فَبَارُوا     يَلِينَا مِنْ قُرَيْشٍ كُلَّ عَامٍ أَمِيرٌ مُحْدَثٌ أَوْ مُسْتَشَارٌ     لَنَا نَارٌ نُخَوَّفُهَا فَنَخْشَى وَلَيْسَ لَهُمْ، فَلَا يَخْشَوْنَ، نَارُ فَلَمَّا وَصَلَ سَعِيدٌ الْكُوفَةَ صَعِدَ الْمِنْبَرَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: وَاللَّهِ لَقَدْ بَعَثْتُ إِلَيْكُمْ وَإِنِّي لَكَارِهٌ، وَلَكِنِّي لَمْ أَجِدْ بُدًّا إِذَا أُمِّرْتُ أَنْ أَتَّمِرَ، أَلَا إِنَّ الْفِتْنَةَ قَدْ أَطْلَعَتْ خَطْمَهَا وَعَيْنَيْهَا، وَوَاللَّهِ لَأَضْرِبَنَّ وَجْهَهَا حَتَّى أَقْمَعَهَا أَوْ تُعْيِينِي، وَإِنِّي لَرَائِدٌ نَفْسِيَ الْيَوْمَ. ثُمَّ نَزَلَ وَسَأَلَ عَنْ أَهْلِ الْكُوفَةِ فَعَرَفَ حَالَ أَهْلِهَا، فَكَتَبَ إِلَى عُثْمَانَ أَنَّ أَهْلَ الْكُوفَةِ قَدِ اضْطَرَبَ أَمْرُهُمْ، وَغُلِبَ أَهْلُ الشَّرَفِ مِنْهُمْ وَالْبُيُوتَاتِ وَالسَّابِقَةِ، وَالْغَالِبُ عَلَى تِلْكَ الْبِلَادِ رَوَادِفُ قَدِمَتْ، وَأَعْرَابٌ لَحِقَتْ، حَتَّى لَا يُنْظَرَ إِلَى ذِي شَرَفٍ وَبَلَاءٍ مِنْ نَابِتَتِهَا وَلَا نَازِلَتِهَا. فَكَتَبَ إِلَيْهِ عُثْمَانُ: أَمَّا بَعْدُ فَفَضْلُ أَهْلِ السَّابِقَةِ وَالْقُدْمَةِ وَمَنْ فَتَحَ اللَّهُ عَلَيْهِ تِلْكَ الْبِلَادَ، وَلْيَكُنْ مَنْ نَزَلَهَا مِنْ غَيْرِهِمْ تَبَعًا لَهُمْ، إِلَّا أَنْ يَكُونُوا تَثَاقَلُوا عَنِ الْحَقِّ وَتَرَكُوا الْقِيَامَ بِهِ وَقَامَ بِهِ هَؤُلَاءِ، وَاحْفَظْ لِكُلٍّ مَنْزِلَتَهُ، وَأَعْطِهِمْ جَمِيعًا بِقِسْطِهِمْ مِنَ الْحَقِّ، فَإِنَّ الْمَعْرِفَةَ بِالنَّاسِ بِهَا يُصَابُ الْعَدْلُ. فَأَرْسَلَ سَعِيدٌ إِلَى أَهْلِ الْأَيَّامِ وَالْقَادِسِيَّةِ فَقَالَ: أَنْتُمْ وُجُوهُ النَّاسِ، وَالْوَجْهُ يُنْبِئُ عَنِ الْجَسَدِ، فَأَبْلِغُونَا حَاجَةَ ذِي الْحَاجَةِ. وَأَدْخَلَ مَعَهُمْ مَنْ يَحْتَمِلُ مِنَ اللَّوَاحِقِ وَالرَّوَادِفِ. وَجَعَلَ الْقُرَّاءَ فِي سَمَرِهِ، فَفَشَتِ الْقَالَةُ فِي أَهْلِ الْكُوفَةِ، فَكَتَبَ سَعِيدٌ إِلَى عُثْمَانَ بِذَلِكَ، فَجَمَعَ النَّاسَ وَأَخْبَرَهُمْ بِمَا كَتَبَ إِلَيْهِ. فَقَالُوا لَهُ: أَصَبْتَ، لَا تُطِعْهُمْ فِيمَا لَيْسُوا لَهُ بِأَهْلٍ، فَإِنَّهُ إِذَا نَهَضَ فِي الْأُمُورِ مَنْ لَيْسَ بِأَهْلٍ لَهَا لَمْ يَحْتَمِلْهَا وَأَفْسَدَهَا. فَقَالَ عُثْمَانُ: يَا أَهْلَ الْمَدِينَةِ اسْتَعِدُّوا وَاسْتَمْسِكُوا فَقَدْ دَبَّتْ إِلَيْكُمُ الْفِتَنُ، وَإِنِّي وَاللَّهِ لَأَتَخَلَّصَنَّ لَكُمُ الَّذِي لَكُمْ حَتَّى أَنْقُلَهُ إِلَيْكُمْ إِنْ رَأَيْتُمْ، حَتَّى يَأْتِيَ مَنْ شَهِدَ مَعَ أَهْلِ الْعِرَاقِ سَهْمَهُ، فَيُقِيمَ مَعَهُ فِي بِلَادِهِ. فَقَالُوا: كَيْفَ تَنْقُلُ إِلَيْنَا سَهْمَنَا مِنَ الْأَرَضِينَ ؟ فَقَالَ: يَبِيعُهَا مَنْ شَاءَ بِمَا كَانَ لَهُ بِالْحِجَازِ وَالْيَمَنِ وَغَيْرِهِمَا مِنَ الْبِلَادِ. فَفَرِحُوا وَفَتَحَ اللَّهُ لَهُمْ أَمْرًا لَمْ يَكُنْ فِي حِسَابِهِمْ، وَفَعَلُوا ذَلِكَ وَاشْتَرَاهُ رِجَالٌ مِنْ كُلِّ قَبِيلَةٍ، وَجَازَ لَهُمْ عَنْ تَرَاضٍ مِنْهُمْ وَمِنَ النَّاسِ وَإِقْرَارٍ بِالْحُقُوقِ.

     ✧ (30) Then the year thirty entered. Mention of the dismissal of al-Walīd from Kufa and the appointment of Saʿīd. In this year, ʿUthmān dismissed al-Walīd b. ʿUqbah from Kufa and appointed Saʿīd b. al-ʿĀṣ over it. The reason for al-Walīd's appointment over Kufa has already been mentioned in the second year of ʿUthmān's caliphate, and that he was beloved to the people. He remained so for five years, and his house had no door. Then some youths from the people of Kufa broke into the house of Ibn al-Ḥaysumān al-Khuzāʿī and overwhelmed him. He noticed them and came out against them with a sword and cried out. Abū Shurayḥ al-Khuzāʿī, who had moved from Madinah to Kufa to be near the jihād, looked down upon them. Abū Shurayḥ shouted at them, but they paid no heed and killed Ibn al-Ḥaysumān. The people seized them, and among them were Zuhayr b. Jundub al-Azdī, Muwarriʿ b. Abī Muwarriʿ al-Asadī, Shubayl b. Ubayy al-Azdī, and others. Abū Shurayḥ and his son testified against them. Al-Walīd wrote about them to ʿUthmān, and ʿUthmān wrote that they be executed. So he executed them at the gate of the palace. For this reason, he adopted in the qasāmah (oath in homicide cases) the word of the guardian of the slain, supported by a group of people, to deter people from killing. Abū Zubayd the poet, in the Jāhiliyyah and in Islam, belonged to Banū Taghlib, and they were his maternal uncles. They wronged him regarding a debt owed to him. Al-Walīd took his right for him when he was governor over them. Abū Zubayd thanked him for that and attached himself to him, visiting him in Madinah and Kufa. He was a Christian, then he embraced Islam in al-Walīd's presence and his Islam was good. While he was with him, someone came to Abū Zaynab, Abū Muwarriʿ, and Jundub—they had been digging against al-Walīd ever since he killed their sons and setting spies on him—and said to them: "Al-Walīd and Abū Zubayd are drinking wine." They arose and took with them a number of people from Kufa, broke in upon him, but saw nothing. They began to blame one another, and the people reviled them. Al-Walīd concealed that from ʿUthmān. Jundub and a group with him came to Ibn Masʿūd and said to him: "Al-Walīd is addicted to wine," and they spread that. Ibn Masʿūd said: "Whoever conceals himself from us, we do not pursue his private affairs." Al-Walīd reproached him for his words until they became angry with each other. Then a sorcerer was brought to al-Walīd, and he sent to Ibn Masʿūd asking him about his punishment. The sorcerer confessed before Ibn Masʿūd. He used to make people imagine that he entered the anus of a donkey and came out of its mouth. Ibn Masʿūd ordered that he be killed. When al-Walīd wanted to kill him, the people came, and Jundub was with them. He struck the sorcerer and killed him. Al-Walīd imprisoned him and wrote to ʿUthmān about him. ʿUthmān ordered him to release him and discipline him. Jundub's companions became angry for him, and they went out to ʿUthmān asking to be excused from al-Walīd, but he sent them back disappointed. When they returned, everyone who had suffered a loss came to them and joined them in their view. Abū Zaynab and Abū Muwarriʿ and others entered upon al-Walīd and conversed with him. He fell asleep, so they took his seal ring and traveled to Madinah. Al-Walīd woke up and did not see his ring. He asked his wives about it, and they told him that the last two who remained with him were two men whose description was such and such. He suspected them and said: "They are Abū Zaynab and Abū Muwarriʿ." He sent to seek them, but they were not found. They arrived before ʿUthmān, and with them were others. They informed him that al-Walīd had drunk wine. He sent for al-Walīd, who came to Madinah. ʿUthmān summoned the two and said: "Do you testify that you saw him drink?" They said: "No." He said: "Then how?" They said: "We squeezed it from his beard while he was vomiting wine." He ordered Saʿīd b. al-ʿĀṣ, and he flogged him. That left enmity between their families. Al-Walīd was wearing a khamīṣah (a garment), and ʿAlī b. Abī Ṭālib ordered it to be stripped from him when he was flogged. This is according to this narration. The correct view is that the one who flogged him was ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib, because ʿAlī ordered his son al-Ḥasan to flog him. Al-Ḥasan said: "Assign its heat to one who has taken charge of its cold!" So he ordered ʿAbd Allāh b. Jaʿfar, and he flogged him forty lashes. ʿAlī said: "Stop. The Messenger of Allah ﷺ and Abū Bakr flogged forty, and ʿUthmān flogged eighty. Each is a sunnah, and this is more beloved to me." It is said: Al-Walīd became drunk and led the people of Kufa in the dawn prayer with four units, then he turned to them and said: "Shall I add more for you?" Ibn Masʿūd said to him: "We have not ceased to be with you in increase since today." They testified against him before ʿUthmān. He ordered ʿAlī to flog him, and ʿAlī ordered ʿAbd Allāh b. Jaʿfar, who flogged him. Al-Ḥuṭayʾah said: Al-Ḥuṭayʾah bears witness on the day he meets his Lord that al-Walīd is more deserving of excuse. He called out when their prayer was complete: "Shall I add more for you?" in drunkenness, not knowing. They refused, Abū Wahb; had they allowed, you would have joined the even with the odd. Hold back your reins when you run; had they left your reins, you would not cease running. When ʿUthmān learned that al-Walīd had drunk wine, he dismissed him and appointed Saʿīd b. al-ʿĀṣ b. Umayyah. Saʿīd had been brought up in the care of ʿUmar. When Syria was conquered, he sent him ahead. He stayed with Muʿāwiyah. One day ʿUmar mentioned Quraysh and asked about him. He was told that he was in Syria. He summoned him, and he came to him. ʿUmar said to him: "I have heard of your trials and righteousness, so increase, and Allah will increase you in good." He said to him: "Do you have a wife?" He said: "No." The daughters of Sufyān b. ʿUwayf came to ʿUmar, and their mother was with them. Their mother said: "Our men have perished, and when men perish, women are lost. Place them with their equals." He married one of them to Saʿīd and another to ʿAbd al-Raḥmān b. ʿAwf. The daughters of Masʿūd b. Nuʿaym al-Nahshalī came to him and said: "Our men have perished, and children remain. Place us with our equals." He married one of them to Saʿīd and the other to Jubayr b. Muṭʿim. His paternal uncles were people of trial and precedence in Islam. ʿUmar did not die until Saʿīd had become one of the men of Quraysh. When ʿUthmān appointed him, he traveled until he came to Kufa as governor. With him returned al-Ashtar, Abū Khashshah al-Ghifārī, Jundub b. ʿAbd Allāh, and Jaththāmah b. Ṣaʿb b. Jaththāmah. They had been among those who went with al-Walīd supporting him, but they turned against him. One of the poets of Kufa said: I fled from al-Walīd to Saʿīd, like the people of al-Ḥijr when they despaired and perished. Every year we are governed by someone from Quraysh—a newly appointed amir or an advisor. We have a fire that we are threatened with, so we fear; but they have no fire, so they do not fear. When Saʿīd reached Kufa, he ascended the pulpit, praised Allah, extolled Him, and then said: "By Allah, I have been sent to you while I am reluctant; but I found no alternative when I was commanded to accept the command. Indeed, fitnah (tribulation) has raised its snout and its eyes. By Allah, I will strike its face until I subdue it or it defeats me. And I am today a scout for my own soul." Then he descended and asked about the people of Kufa, and he came to know the condition of its people. He wrote to ʿUthmān that the people of Kufa's affairs had become disordered, that the people of nobility, ancient houses, and precedence among them had been overcome, and that the dominant element in that land consisted of newcomers who had arrived and Bedouins who had attached themselves, so that no attention was paid to any person of nobility and merit among its native growth or its settlers. ʿUthmān wrote to him: "Now then, give preference to the people of precedence and early merit and those through whom Allah opened that land. Let those who settled there from others be followers of them, unless they have become sluggish regarding the truth and abandoned upholding it while these others uphold it. Preserve for each his station and give them all their due share of the truth. For through knowledge of people is justice attained." Saʿīd sent to the people of the battles and al-Qādisiyyah and said: "You are the faces of the people, and the face tells of the body. Convey to us the need of the needy." He included with them those among the newcomers and latecomers who were capable. He made the reciters part of his evening gatherings. Slander spread among the people of Kufa, so Saʿīd wrote to ʿUthmān about that. ʿUthmān gathered the people and informed them of what Saʿīd had written to him. They said to him: "You are right. Do not obey them in what they are not qualified for. For when those unqualified for matters undertake them, they cannot bear them and they corrupt them." ʿUthmān said: "O people of Madinah, prepare and hold fast, for tribulations have crept toward you. By Allah, I will assuredly secure for you what is yours until I transfer it to you, if you agree, until the one who fought alongside the people of Iraq for his share comes, and he resides with it in his land." They said: "How will you transfer to us our share of the lands?" He said: "Whoever wishes may sell it for what he has in the Hijaz, Yemen, and other lands." They rejoiced, and Allah opened for them a matter that had not been in their reckoning. They did that, and men from every tribe purchased it. It was permissible for them by mutual consent from them and from the people and by acknowledgment of the rights.

199. Tarikh (al-Tabari) 1996No grade recorded

     سَنَةُ ثَلَاثِينَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ فِيهَا افْتَتَحَ سَعِيدُ بْنُ الْعَاصِ طَبَرِسْتَانَ  فِي قَوْلِ الْوَاقِدِيِّ وَأَبِي مَعْشَرٍ وَالْمَدَائِنِيِّ، وَقَالَ: هُوَ أَوَّلُ مَنْ غَزَاهَا. وَزَعَمَ سَيْفٌ أَنَّهُمْ كَانُوا صَالَحُوا سُوَيْدَ بْنَ مُقَرِّنٍ قَبْلَ ذَلِكَ عَلَى أَنْ لَا يَغْزُوَهَا عَلَى مَالٍ بَذَلَهُ لَهُ إِصْبَهْبَذُهَا. فَاللَّهُ أَعْلَمُ. فَذَكَرَ الْمَدَائِنِيُّ أَنَّ سَعِيدَ بْنَ الْعَاصِ رَكِبَ فِي جَيْشٍ فِيهِ الْحَسَنُ وَالْحُسَيْنُ وَالْعَبَادِلَةُ الْأَرْبَعَةُ وَحُذَيْفَةُ بْنُ الْيَمَانِ، فِي خَلْقٍ مِنَ الصَّحَابَةِ، فَسَارَ بِهِمْ فَمَرَّ عَلَى بُلْدَانٍ شَتَّى، فَصَالَحُوهُ عَلَى أَمْوَالٍ جَزِيلَةٍ، حَتَّى انْتَهَى إِلَى بَلَدٍ بِمُعَامَلَةِ جُرْجَانَ تُسَمَّى طَمِيسَةَ عَلَى سَاحِلِ الْبَحْرِ، فَقَاتَلُوهُ حَتَّى احْتَاجُوا إِلَى صَلَاةِ الْخَوْفِ، فَسَأَلَ حُذَيْفَةَ: كَيْفَ صَلَّى رَسُولُ اللَّهِ، ﷺ ؟ فَأَخْبَرَهُ، فَصَلَّى كَمَا أَخْبَرَهُ، ثُمَّ سَأَلَهُ أَهْلُ ذَلِكَ الْحِصْنِ الْأَمَانَ، فَأَعْطَاهُمْ عَلَى أَنْ لَا يَقْتُلَ مِنْهُمْ رَجُلًا وَاحِدًا، فَفَتَحُوا الْحِصْنَ فَقَتَلَهُمْ إِلَّا رَجُلًا وَاحِدًا، وَاحْتَوَى عَلَى مَا كَانَ فِي الْحِصْنِ، فَأَصَابَ رَجُلٌ مِنْ بَنِي نَهْدٍ سَفَطًا مَقْفُولًا فَاسْتَدْعَى بِهِ سَعِيدٌ، فَفَتَحُوهُ فَإِذَا فِيهِ خِرْقَةٌ سَوْدَاءُ مُدْرَجَةٌ، فَنَشَرُوهَا فَإِذَا فِيهَا خِرْقَةٌ حَمْرَاءُ، فَنَشَرُوهَا، وَإِذَا دَاخَلَهَا خِرْقَةٌ صَفْرَاءُ، وَفِيهَا أَيْرَانِ كُمَيْتٍ وَوَرْدٌ. فَقَالَ شَاعِرٌ يَهْجُو بِهِمَا بَنِي نَهْدٍ: آبَ الْكِرَامُ بِالسَّبَايَا غَنِيمَةً وَفَازَ بَنُو نَهْدٍ بِأَيْرَيْنِ فِي سَفَطْ     كُمَيْتٍ وَوَرْدٍ وَافِرَيْنِ كِلَاهُمَا فَظَنُّوهُمَا غُنْمًا فَنَاهِيكَ مِنْ غَلَطْ قَالُوا: ثُمَّ نَقَضَ أَهْلُ جُرْجَانَ مَا كَانَ صَالَحَهُمْ عَلَيْهِ سَعِيدُ بْنُ الْعَاصِ، وَامْتَنَعُوا عَنْ أَدَاءِ الْمَالِ الَّذِي ضَرَبَهُ عَلَيْهِمْ - وَكَانَ مِائَةَ أَلْفِ دِينَارٍ. وَقِيلَ: مِائَتَيْ أَلْفِ دِينَارٍ، وَقِيلَ: ثَلَاثَمِائَةِ أَلْفِ دِينَارٍ - ثُمَّ رَدَّهُ عَلَيْهِمْ يَزِيدُ بْنُ الْمُهَلَّبِ بَعْدَ ذَلِكَ، كَمَا سَنَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى.

     ✧ The Year Thirty of the Prophetic Emigration In it, Saʿīd b. al-ʿĀṣ conquered Ṭabaristān, according to the statement of al-Wāqidī, Abū Maʿshar, and al-Madāʾinī. He said: He was the first to raid it. Sayf claimed that they had previously made peace with Suwayd b. Muqarrin on condition that he would not raid it, in return for wealth given to him by its isbahbadh. But Allah knows best. Al-Madāʾinī mentioned that Saʿīd b. al-ʿĀṣ rode out with an army that included al-Ḥasan and al-Ḥusayn, the four ʿAbd Allāhs, and Ḥudhayfah b. al-Yamān, along with a host of Companions. He marched with them, passing through various lands, whose people made peace with him for substantial sums of money, until he reached a town in the jurisdiction of Jurjān called Ṭamīsah, on the seacoast. They fought him until they were forced to perform the prayer of fear. He asked Ḥudhayfah: How did the Messenger of Allah ﷺ pray? He informed him, and he prayed as he had informed him. Then the people of that fortress asked him for safe-conduct, and he granted it to them on condition that he would not kill a single man among them. They opened the fortress, and he killed them all except for one man, and seized what was in the fortress. A man from Banū Nahd found a locked basket, and Saʿīd summoned him about it. They opened it, and inside was a rolled-up black cloth. They spread it out, and inside it was a red cloth. They spread that out, and inside it was a yellow cloth, containing two penises, one bay-colored and one rose-colored. A poet lampooned Banū Nahd with them: The noble ones returned with captives as booty, While Banū Nahd won two penises in a basket— A bay and a rose, both ample; They thought them spoils, and what a mistake that was. They said: Then the people of Jurjān broke the agreement that Saʿīd b. al-ʿĀṣ had made with them, and refused to pay the sum he had imposed on them—which was one hundred thousand dinars. It is also said: two hundred thousand dinars. And it is said: three hundred thousand dinars. Later, Yazīd b. al-Muhallab restored it to them, as we shall mention, if Allah Almighty wills.

200. Tarikh (al-Tabari) 1997No grade recorded

     ذكر غَزْوِ حُذَيْفَةَ الْبَابَ وَأَمْرِ الْمَصَاحِفِ   وَفِيهَا صُرِفُ حُذَيْفَةُ عَنْ غَزْوِ الرَّيِّ إِلَى غَزْوِ الْبَابِ مَدَدًا لِعَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ، وَخَرَجَ مَعَهُ سَعِيدُ بْنُ الْعَاصِ، فَبَلَغَ مَعَهُ أَذْرَبِيجَانَ، وَكَانُوا يَجْعَلُونَ النَّاسَ رِدْءًا، فَأَقَامَ حَتَّى عَادَ حُذَيْفَةُ ثُمَّ رَجَعَا. فَلَمَّا عَادَ حُذَيْفَةُ قَالَ لِسَعِيدِ بْنِ الْعَاصِ: لَقَدْ رَأَيْتُ فِي سَفْرَتِي هَذِهِ أَمْرًا، لَئِنْ تُرِكَ النَّاسُ لَيَخْتَلِفُنَّ فِي الْقُرْآنِ، ثُمَّ لَا يَقُومُونَ عَلَيْهِ أَبَدًا. قَالَ: وَمَا ذَاكَ ؟ قَالَ: رَأَيْتُ أُنَاسًا مِنْ أَهْلِ حِمْصَ يَزْعُمُونَ أَنَّ قِرَاءَتَهُمْ خَيْرٌ مِنْ قِرَاءَةِ غَيْرِهِمْ، وَأَنَّهُمْ أَخَذُوا الْقُرْآنَ عَنِ الْمِقْدَادِ، وَرَأَيْتُ أَهْلَ دِمَشْقَ يَقُولُونَ: إِنَّ قِرَاءَتَهُمْ خَيْرٌ مِنْ قِرَاءَةِ غَيْرِهِمْ، وَرَأَيْتُ أَهْلَ الْكُوفَةِ يَقُولُونَ مِثْلَ ذَلِكَ، وَإِنَّهُمْ قَرَءُوا عَلَى ابْنِ مَسْعُودٍ، وَأَهْلَ الْبَصْرَةِ يَقُولُونَ مِثْلَ ذَلِكَ، وَإِنَّهُمْ قَرَءُوا عَلَى أَبِي مُوسَى، وَيُسَمُّونَ مُصْحَفَهُ لُبَابَ الْقُلُوبِ. فَلَمَّا وَصَلُوا إِلَى الْكُوفَةِ أَخْبَرَ حُذَيْفَةُ النَّاسَ بِذَلِكَ وَحَذَّرَهُمْ مَا يَخَافُ، فَوَافَقَهُ أَصْحَابُ رَسُولِ اللَّهِ ﷺ، وَكَثِيرٌ مِنَ التَّابِعِينَ. وَقَالَ لَهُ أَصْحَابُ ابْنِ مَسْعُودٍ: مَا تُنْكِرُ ؟ أَلَسْنَا نَقْرَأُهُ عَلَى قِرَاءَةِ ابْنِ مَسْعُودٍ ؟ فَغَضِبَ حُذَيْفَةُ وَمَنْ وَافَقَهُ، وَقَالُوا: إِنَّمَا أَنْتُمْ أَعْرَابٌ فَاسْكُتُوا فَإِنَّكُمْ عَلَى خَطَأٍ. وَقَالَ حُذَيْفَةُ: وَاللَّهِ لَئِنْ عِشْتُ لَآتِيَنَّ أَمِيرَ الْمُؤْمِنِينَ، وَلَأُشِيرَنَّ عَلَيْهِ أَنْ يَحُولَ بَيْنَ النَّاسِ وَبَيْنَ ذَلِكَ. فَأَغْلَظَ لَهُ ابْنُ مَسْعُودٍ، فَغَضِبَ سَعِيدٌ وَقَامَ وَتَفَرَّقَ النَّاسُ، وَغَضِبَ حُذَيْفَةُ وَسَارَ إِلَى عُثْمَانَ فَأَخْبَرَهُ بِالَّذِي رَأَى، وَقَالَ: أَنَا النَّذِيرُ الْعُرْيَانُ فَأَدْرِكُوا الْأُمَّةَ. فَجَمَعَ عُثْمَانُ الصَّحَابَةَ وَأَخْبَرَهُمُ الْخَبَرَ، فَأَعْظَمُوهُ وَرَأَوْا جَمِيعًا مَا رَأَى حُذَيْفَةُ. فَأَرْسَلَ عُثْمَانُ إِلَى حَفْصَةَ بِنْتِ عُمَرَ: أَنْ أَرْسِلِي إِلَيْنَا بِالصُّحُفِ نَنْسَخْهَا. وَكَانَتْ هَذِهِ الصُّحُفُ هِيَ الَّتِي كُتِبَتْ فِي أَيَّامِ أَبِي بَكْرٍ، فَإِنَّ الْقَتْلَ لَمَّا كَثُرَ فِي الصَّحَابَةِ يَوْمَ الْيَمَامَةِ قَالَ عُمَرُ لِأَبِي بَكْرٍ: إِنَّ الْقَتْلَ قَدْ كَثُرَ وَاسْتَحَرَّ بِقُرَّاءِ الْقُرْآنِ يَوْمَ الْيَمَامَةِ، وَإِنِّي أَخْشَى أَنْ يَسْتَحِرَّ الْقَتْلُ بِالْقُرَّاءِ فَيَذْهَبَ مِنَ الْقُرْآنِ كَثِيرٌ، وَإِنِّي أَرَى أَنْ تَأْمُرَ بِجَمْعِ الْقُرْآنِ، فَأَمَرَ أَبُو بَكْرٍ زَيْدَ بْنَ ثَابِتٍ فَجَمَعَهُ مِنَ الرِّقَاعِ وَالْعُسُبِ وَصُدُورِ الرِّجَالِ، فَكَانَتِ الصُّحُفُ عِنْدَ أَبِي بَكْرٍ ثُمَّ عِنْدَ عُمَرَ، فَلَمَّا تُوُفِّيَّ عُمَرُ أَخَذَتْهَا حَفْصَةُ فَكَانَتْ عِنْدَهَا. فَأَرْسَلَ عُثْمَانُ إِلَيْهَا [ مَنْ ] أَخَذَهَا مِنْهَا، وَأَمَرَ زَيْدَ بْنَ ثَابِتٍ وَعَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَسَعِيدَ بْنَ الْعَاصِ وَعَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ بْنِ هِشَامٍ فَنَسَخُوهَا فِي الْمَصَاحِفِ، وَقَالَ عُثْمَانُ: إِذَا اخْتَلَفْتُمْ فَاكْتُبُوهَا بِلِسَانِ قُرَيْشٍ، فَإِنَّمَا نَزَلَ بِلِسَانِهِمْ، فَفَعَلُوا. فَلَمَّا نَسَخُوا الصُّحُفَ رَدَّهَا عُثْمَانُ إِلَى حَفْصَةَ، وَأَرْسَلَ إِلَى كُلِّ أُفُقٍ بِمُصْحَفٍ، وَحَرَقَ مَا سِوَى ذَلِكَ، وَأَمَرَ أَنْ يَعْتَمِدُوا عَلَيْهَا وَيَدَعُوا مَا سِوَى ذَلِكَ. فَكُلُّ النَّاسِ عَرَفَ فَضْلَ هَذَا الْفِعْلِ، إِلَّا مَا كَانَ مِنْ أَهْلِ الْكُوفَةِ، فَإِنَّ الْمُصْحَفَ لَمَّا قَدِمَ عَلَيْهِمْ فَرِحَ بِهِ أَصْحَابُ النَّبِيِّ ﷺ، وَإِنَّ أَصْحَابَ عَبْدِ اللَّهِ وَمَنْ وَافَقَهُمُ امْتَنَعُوا مِنْ ذَلِكَ وَعَابُوا النَّاسَ، فَقَامَ فِيهِمُ ابْنُ مَسْعُودٍ وَقَالَ: وَلَا كُلُّ ذَلِكَ، فَإِنَّكُمْ وَاللَّهِ قَدْ سُبِقْتُمْ سَبْقًا بَيِّنًا، فَارْبِعُوا عَلَى ظَلْعِكُمْ. وَلَمَّا قَدِمَ عَلِيٌّ الْكُوفَةَ قَامَ إِلَيْهِ رَجُلٌ فَعَابَ عُثْمَانَ بِجَمْعِ النَّاسِ عَلَى الْمُصْحَفِ، فَصَاحَ بِهِ وَقَالَ: اسْكُتْ فَعَنْ مَلَأٍ مِنَّا فَعَلَ ذَلِكَ، فَلَوْ وُلِّيتُ مِنْهُ مَا وُلِّيَ عُثْمَانُ لَسَلَكْتُ سَبِيلَهُ.

     ✧ Mention of Ḥudhayfah’s campaign to al-Bāb and the matter of the maṣāḥif In this year Ḥudhayfah was diverted from the campaign of al-Rayy to the campaign of al-Bāb as reinforcement for ʿAbd al-Raḥmān b. Rabīʿah, and Saʿīd b. al-ʿĀṣ went out with him. He reached Adharbayjān with him, and they were setting the people as a rear guard. He stayed until Ḥudhayfah returned, then they both came back. When Ḥudhayfah returned, he said to Saʿīd b. al-ʿĀṣ: “In this journey of mine I have seen a matter which, if the people are left alone, they will surely differ over the Qurʾān, and then they will never be able to stand upon it again.” He said: “What is that?” He said: “I saw people among the people of Ḥimṣ claiming that their recitation was better than the recitation of others, and that they had taken the Qurʾān from al-Miqdād. I saw the people of Damascus saying that their recitation was better than the recitation of others. I saw the people of al-Kūfah saying the like of that, and that they had recited before Ibn Masʿūd. And the people of al-Baṣrah saying the like of that, and that they had recited before Abū Mūsā, and they named his muṣḥaf ‘Lubāb al-Qulūb’.” When they reached al-Kūfah, Ḥudhayfah informed the people of that and warned them of what he feared. The companions of the Messenger of God ﷺ and many of the Followers agreed with him. The companions of Ibn Masʿūd said to him: “What do you disapprove of? Do we not recite it according to the recitation of Ibn Masʿūd?” Ḥudhayfah and those who agreed with him became angry and said: “You are but bedouins, so be silent, for you are in error.” Ḥudhayfah said: “By God, if I live, I will surely come to the Commander of the Faithful and advise him to come between the people and that.” Ibn Masʿūd spoke harshly to him, so Saʿīd became angry and stood up, and the people dispersed. Ḥudhayfah became angry and traveled to ʿUthmān and informed him of what he had seen, saying: “I am the naked warner, so save the community.” ʿUthmān gathered the Companions and told them the news. They considered it grave, and all of them saw what Ḥudhayfah had seen. ʿUthmān sent to Ḥafṣah bt. ʿUmar: “Send us the ṣuḥuf so that we may copy them.” These ṣuḥuf were those written in the days of Abū Bakr. For when killing became widespread among the Companions on the day of al-Yamāmah, ʿUmar said to Abū Bakr: “Killing has become widespread and has raged among the reciters of the Qurʾān on the day of al-Yamāmah, and I fear that killing will rage among the reciters and much of the Qurʾān will be lost. I think you should command the collection of the Qurʾān.” So Abū Bakr commanded Zayd b. Thābit, and he collected it from scraps, palm stalks, and the breasts of men. The ṣuḥuf were with Abū Bakr, then with ʿUmar. When ʿUmar died, Ḥafṣah took them, and they were with her. ʿUthmān sent to her [someone] who took them from her. He commanded Zayd b. Thābit, ʿAbd Allāh b. al-Zubayr, Saʿīd b. al-ʿĀṣ, and ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām, and they copied them into the maṣāḥif. ʿUthmān said: “If you differ, write it in the tongue of Quraysh, for it was sent down in their tongue.” They did so. When they had copied the ṣuḥuf, ʿUthmān returned them to Ḥafṣah, and he sent to every horizon a muṣḥaf and burned what was other than that, and commanded that they rely upon them and abandon what was other than that. All the people recognized the virtue of this action, except for the people of al-Kūfah. When the muṣḥaf came to them, the companions of the Prophet ﷺ rejoiced at it, but the companions of ʿAbd Allāh and those who agreed with them refused that and found fault with the people. Ibn Masʿūd stood among them and said: “Not all of that. By God, you have been preceded with a clear precedence, so restrain yourselves despite your lameness.” When ʿAlī came to al-Kūfah, a man stood up and found fault with ʿUthmān for gathering the people upon the muṣḥaf. He shouted at him and said: “Be silent, for that was done by a full assembly of us. If I were put in charge of what ʿUthmān was put in charge of, I would follow his path.”

201. Tarikh (al-Tabari) 1998No grade recorded

     ذكر سُقُوطِ خَاتَمِ النَّبِيِّ ﷺ فِي بِئْرِ أَرِيسٍ   وَفِيهَا وَقَعَ خَاتَمُ النَّبِيِّ ﷺ مِنْ يَدِ عُثْمَانَ فِي بِئْرِ أَرِيسٍ، وَهِيَ عَلَى مِيلَيْنِ مِنَ الْمَدِينَةِ، وَكَانَتْ قَلِيلَةَ الْمَاءِ، فَمَا أُدْرِكَ قَعْرُهَا بَعْدُ. وَكَانَ رَسُولُ اللَّهِ ﷺ اتَّخَذَهُ لَمَّا أَرَادَ أَنْ يُكَاتِبَ الْأَعَاجِمَ يَدْعُوهُمْ إِلَى اللَّهِ - تَعَالَى -، فَقِيلَ لَهُ: إِنَّهُمْ لَا يَقْبَلُونَ كِتَابًا إِلَّا مَخْتُومًا، فَأَمَرَ رَسُولُ اللَّهِ ﷺ أَنْ يُعْمَلَ لَهُ خَاتَمٌ مِنْ حَدِيدٍ، فَلَمَّا عُمِلَ جَعَلَهُ فِي إِصْبَعِهِ، فَأَتَاهُ جِبْرَائِيلُ فَنَهَاهُ عَنْهُ، فَنَبَذَهُ، وَأَمَرَ فَعُمِلَ لَهُ خَاتَمٌ مِنْ نُحَاسٍ وَجَعَلَهُ فِي إِصْبَعِهِ، فَقَالَ لَهُ جِبْرَائِيلُ: انْبِذْهُ، فَنَبَذَهُ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ بِخَاتَمٍ مِنْ فِضَّةٍ، فَصُنِعَ لَهُ، فَجَعَلَهُ فِي إِصْبَعِهِ، فَأَمَرَهُ جِبْرَائِيلُ أَنْ يُقِرَّهُ، فَأَقَرَّهُ. وَكَانَ نَقْشُهُ ثَلَاثَةَ أَسْطُرٍ: مُحَمَّدٌ سَطْرٌ، وَرَسُولٌ سَطْرٌ، وَاللَّهُ سَطْرٌ، فَتَخَتَّمَ بِهِ رَسُولُ اللَّهِ ﷺ حَتَّى تُوُفِّيَّ، ثُمَّ تَخَتَّمَ بِهِ أَبُو بَكْرٍ حَتَّى تُوُفِّيَّ، ثُمَّ عُمَرُ حَتَّى تُوُفِّيَّ، ثُمَّ تَخَتَّمَ بِهِ عُثْمَانُ سِتَّ سِنِينَ. فَحَفَرُوا بِئْرًا بِالْمَدِينَةِ شِرْبًا لِلْمُسْلِمِينَ، فَقَعَدَ عَلَى رَأْسِ الْبِئْرِ فَجَعَلَ يَعْبَثُ بِالْخَاتَمِ فَسَقَطَ مِنْ يَدِهِ فِي الْبِئْرِ، فَطَلَبُوهُ فِيهَا وَنَزَحُوا مَا فِيهَا مِنَ الْمَاءِ فَلَمْ يَقْدِرُوا عَلَيْهِ، فَجَعَلَ فِيهِ مَالًا عَظِيمًا لِمَنْ جَاءَ بِهِ، وَاغْتَمَّ لِذَلِكَ غَمًّا شَدِيدًا. فَلَمَّا يَئِسَ مِنْهُ صَنَعَ خَاتَمًا آخَرَ عَلَى مِثَالِهِ وَنَقْشِهِ فَبَقِيَ فِي إِصْبَعِهِ حَتَّى هَلَكَ، فَلَمَّا قُتِلَ ذَهَبَ الْخَاتَمُ فَلَمْ يُدْرَ مَنْ أَخَذَهُ.

     ✧ Mention of the falling of the Prophet's ﷺ seal-ring into the well of Arīs In this year, the seal-ring of the Prophet ﷺ fell from the hand of ʿUthmān into the well of Arīs, which is two miles from Madinah. It had little water, and its bottom was never reached thereafter. The Messenger of Allah ﷺ had adopted it when he wanted to correspond with the non-Arabs, calling them to Allah (Exalted is He). It was said to him: "They will not accept a letter unless it is sealed." So the Messenger of Allah ﷺ ordered that a seal-ring be made for him of iron. When it was made, he placed it on his finger. Then Jibrāʾīl came to him and forbade him from it, so he cast it aside. He ordered, and a seal-ring was made for him of copper, and he placed it on his finger. Jibrāʾīl said to him: "Cast it aside," so he cast it aside. The Messenger of Allah ﷺ ordered a seal-ring of silver, and it was made for him, and he placed it on his finger. Jibrāʾīl commanded him to keep it, so he kept it. Its inscription was three lines: Muḥammad one line, Rasūl one line, and Allāh one line. The Messenger of Allah ﷺ wore it as a seal-ring until he passed away. Then Abū Bakr wore it until he passed away, then ʿUmar until he passed away, then ʿUthmān wore it for six years. They dug a well in Madinah as a drinking place for the Muslims, and he sat at the edge of the well and began toying with the seal-ring, and it fell from his hand into the well. They searched for it in the well and drew out all the water in it, but they could not find it. He set a great sum of money for whoever brought it, and he grieved for it with intense grief. When he despaired of it, he made another seal-ring in its likeness and inscription, and it remained on his finger until he perished. When he was killed, the seal-ring disappeared, and it is not known who took it.

202. Tarikh (al-Tabari) 1999No grade recorded

     ذكر تَسْيِيرِ أَبِي ذَرٍّ إِلَى الرَّبَذَةِ   وَفِي هَذِهِ السَّنَةِ كَانَ مَا ذُكِرَ فِي أَمْرِ أَبِي ذَرٍّ، وَإِشْخَاصِ مُعَاوِيَةَ إِيَّاهُ مِنَ الشَّامِ إِلَى الْمَدِينَةِ، وَقَدْ ذُكِرَ فِي سَبَبِ ذَلِكَ أُمُورٌ كَثِيرَةٌ، مِنْ سَبِّ مُعَاوِيَةَ إِيَّاهُ وَتَهْدِيدِهِ بِالْقَتْلِ، وَحَمْلِهِ إِلَى الْمَدِينَةِ مِنَ الشَّامِ بِغَيْرِ وِطَاءٍ، وَنَفْيِهِ مِنَ الْمَدِينَةِ عَلَى الْوَجْهِ الشَّنِيعِ، لَا يَصِحُّ النَّقْلُ بِهِ، وَلَوْ صَحَّ لَكَانَ يَنْبَغِي أَنْ يُعْتَذَرَ عَنْ عُثْمَانَ، فَإِنَّ لِلْإِمَامِ أَنْ يُؤَدِّبَ رَعِيَّتَهُ، وَغَيْرُ ذَلِكَ مِنْ الْأَعْذَارِ، لَا أَنْ يُجْعَلَ ذَلِكَ سَبَبًا لِلطَّعْنِ عَلَيْهِ، كَرِهْتُ ذِكْرَهَا. وَأَمَّا الْعَاذِرُونَ فَإِنَّهُمْ قَالُوا: لَمَّا وَرَدَ ابْنُ السَّوْدَاءِ إِلَى الشَّامِ لَقِيَ أَبَا ذَرٍّ فَقَالَ: يَا أَبَا ذَرٍّ أَلَا تَعْجَبُ مِنْ مُعَاوِيَةَ يَقُولُ: الْمَالُ مَالُ اللَّهِ ! أَلَا إِنَّ كُلَّ شَيْءٍ لِلَّهِ، كَأَنَّهُ يُرِيدُ أَنْ يَحْتَجِبَهُ دُونَ النَّاسِ، وَيَمْحُوَ اسْمَ الْمُسْلِمِينَ. فَأَتَاهُ أَبُو ذَرٍّ فَقَالَ: مَا يَدْعُوكَ إِلَى أَنْ تُسَمِّيَ مَالَ الْمُسْلِمِينَ مَالَ اللَّهِ السَّاعَةَ ؟ قَالَ: يَرْحَمُكَ اللَّهُ يَا أَبَا ذَرٍّ ! أَلَسْنَا عِبَادَ اللَّهِ وَالْمَالُ مَالُهُ ؟ قَالَ: فَلَا تَقُلْهُ. قَالَ: سَأَقُولُ مَالَ الْمُسْلِمِينَ. وَأَتَى ابْنُ السَّوْدَاءِ أَبَا الدَّرْدَاءِ فَقَالَ لَهُ مِثْلَ ذَلِكَ. فَقَالَ: أَظُنُّكَ [ وَاللَّهِ ] يَهُودِيًّا ! فَأَتَى عُبَادَةَ بْنَ الصَّامِتِ، فَتَعَلَّقَ بِهِ عُبَادَةُ وَأَتَى بِهِ مُعَاوِيَةَ فَقَالَ: هَذَا وَاللَّهِ الَّذِي بَعَثَ عَلَيْكَ أَبَا ذَرٍّ. وَكَانَ أَبُو ذَرٍّ يَذْهَبُ إِلَى أَنَّ الْمُسْلِمَ لَا يَنْبَغِي لَهُ أَنْ يَكُونَ فِي مِلْكِهِ أَكْثَرُ مِنْ قُوتِ يَوْمِهِ وَلَيْلَتِهِ، أَوْ شَيْءٍ يُنْفِقُهُ فِي سَبِيلِ اللَّهِ، أَوْ يُعِدُّهُ لِكَرِيمٍ، وَيَأْخُذُ بِظَاهِرِ الْقُرْآنِ ( الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ ). فَكَانَ يَقُومُ بِالشَّامِ وَيَقُولُ: يَا مَعْشَرَ الْأَغْنِيَاءِ وَاسُوا الْفُقَرَاءَ، بَشِّرِ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ بِمَكَاوٍ مِنْ نَارٍ تُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ، فَمَا زَالَ حَتَّى وَلِعَ الْفُقَرَاءُ بِمِثْلِ ذَلِكَ وَأَوْجَبُوهُ عَلَى الْأَغْنِيَاءِ، وَشَكَا الْأَغْنِيَاءُ مَا يَلْقَوْنَ مِنْهُمْ. فَأَرْسَلَ مُعَاوِيَةُ إِلَيْهِ بِأَلْفِ دِينَارٍ فِي جُنْحِ اللَّيْلِ فَأَنْفَقَهَا. فَلَمَّا صَلَّى مُعَاوِيَةُ الصُّبْحَ دَعَا رَسُولَهُ الَّذِي أَرْسَلَهُ إِلَيْهِ فَقَالَ: اذْهَبْ إِلَى أَبِي ذَرٍّ فَقُلْ لَهُ: أَنْقِذْ جَسَدِي مِنْ عَذَابِ مُعَاوِيَةَ، فَإِنَّهُ أَرْسَلَنِي إِلَى غَيْرِكَ وَإِنِّي أَخْطَأْتُ بِكَ. فَفَعَلَ ذَلِكَ. فَقَالَ لَهُ أَبُو ذَرٍّ: يَا بُنَيَّ قُلْ لَهُ: وَاللَّهِ مَا أَصْبَحَ عِنْدَنَا مِنْ دَنَانِيرِكَ دِينَارٌ وَلَكِنْ أَخِّرْنَا ثَلَاثَةَ أَيَّامٍ حَتَّى نَجْمَعَهَا. فَلَمَّا رَأَى مُعَاوِيَةُ أَنَّ فِعْلَهُ يَصْدُقُ قَوْلَهُ كَتَبَ إِلَى عُثْمَانَ: إِنَّ أَبَا ذَرٍّ قَدْ ضَيَّقَ عَلَيَّ، وَقَدْ كَانَ كَذَا وَكَذَا، لِلَّذِي يَقُولُهُ الْفُقَرَاءُ. فَكَتَبَ إِلَيْهِ عُثْمَانُ: إِنَّ الْفِتْنَةَ قَدْ أَخْرَجَتْ خَطْمَهَا وَعَيْنَيْهَا وَلَمْ يَبْقَ إِلَّا أَنْ تَثِبَ، فَلَا تَنْكَأِ الْقَرْحَ، وَجَهِّزْ أَبَا ذَرٍّ إِلَيَّ، وَابْعَثْ مَعَهُ دَلِيلًا وَكَفْكِفِ النَّاسَ وَنَفْسَكَ مَا اسْتَطَعْتَ. وَبَعَثَ إِلَيْهِ بِأَبِي ذَرٍّ. فَلَمَّا قَدِمَ الْمَدِينَةَ، وَرَأَى الْمَجَالِسَ فِي أَصْلِ جَبَلِ سَلْعٍ قَالَ: بِشِّرْ أَهْلَ الْمَدِينَةِ بِغَارَةٍ شَعْوَاءَ وَحَرْبٍ مِذْكَارٍ. وَدَخَلَ عَلَى عُثْمَانَ فَقَالَ لَهُ: مَا لِأَهْلِ الشَّامِ يَشْكُونَ ذَرَبَ لِسَانِكَ ؟ فَأَخْبَرَهُ. فَقَالَ: يَا أَبَا ذَرٍّ عَلَيَّ أَنْ أَقْضِيَ مَا عَلَيَّ، وَأَنْ أَدْعُوَ الرَّعِيَّةَ إِلَى الِاجْتِهَادِ وَالِاقْتِصَادِ، وَمَا عَلَيَّ أَنْ أُجْبِرَهُمْ عَلَى الزُّهْدِ. فَقَالَ أَبُو ذَرٍّ: لَا تَرْضَوْا مِنَ الْأَغْنِيَاءِ حَتَّى يَبْذُلُوا الْمَعْرُوفَ، وَيُحْسِنُوا إِلَى الْجِيرَانِ وَالْإِخْوَانِ، وَيَصِلُوا الْقَرَابَاتِ. فَقَالَ كَعْبُ الْأَحْبَارِ، وَكَانَ حَاضِرًا: مَنْ أَدَّى الْفَرِيضَةَ فَقَدْ قَضَى مَا عَلَيْهِ. فَضَرَبَهُ أَبُو ذَرٍّ فَشَجَّهُ، وَقَالَ لَهُ: يَا ابْنَ الْيَهُودِيَّةِ مَا أَنْتَ وَمَا هَاهُنَا ؟ فَاسْتَوْهَبَ عُثْمَانُ كَعْبًا شَجَّتَهُ، فَوَهَبَهُ. فَقَالَ أَبُو ذَرٍّ لِعُثْمَانَ: تَأْذَنُ لِي فِي الْخُرُوجِ مِنَ الْمَدِينَةِ، فَإِنَّ رَسُولَ اللَّهِ ﷺ أَمَرَنِي بِالْخُرُوجِ مِنْهَا إِذَا بَلَغَ الْبِنَاءُ سَلْعًا. فَأَذِنَ لَهُ، فَنَزَلَ الرَّبَذَةَ وَبَنَى بِهَا مَسْجِدًا، وَأَقْطَعَهُ عُثْمَانُ صِرْمَةً مِنَ الْإِبِلِ، وَأَعْطَاهُ مَمْلُوكَيْنِ وَأَجْرَى عَلَيْهِ كُلَّ يَوْمٍ عَطَاءً، وَكَذَلِكَ عَلَى رَافِعِ بْنِ خَدِيجٍ، وَكَانَ قَدْ خَرَجَ أَيْضًا عَنِ الْمَدِينَةِ لِشَيْءٍ سَمِعَهُ. وَكَانَ أَبُو ذَرٍّ يَتَعَاهَدُ الْمَدِينَةَ مَخَافَةَ أَنْ يَعُودَ أَعْرَابِيًّا، أَخْرَجَ مُعَاوِيَةُ إِلَيْهِ أَهْلَهُ، فَخَرَجُوا وَمَعَهُمْ جِرَابٌ مُثْقِلٌ يَدَ الرَّجُلِ، فَقَالَ: انْظُرُوا إِلَى هَذَا الَّذِي يَزْهَدُ فِي الدُّنْيَا مَا عِنْدَهُ ؟ فَقَالَتِ امْرَأَتُهُ: وَاللَّهِ مَا هُوَ دِينَارٌ وَلَا دِرْهَمٌ، وَلَكِنَّهَا فَلُوسٌ، كَانَ إِذَا خَرَجَ عَطَاؤُهُ ابْتَاعَ مِنْهُ فُلُوسًا لِحَوَائِجِنَا. وَلَمَّا نَزَلَ الرَّبَذَةَ أُقِيمَتِ الصَّلَاةُ وَعَلَيْهَا رَجُلٌ يَلِي الصَّدَقَةَ، فَقَالَ: تَقَدَّمْ يَا أَبَا ذَرٍّ. فَقَالَ: لَا، تَقَدَّمْ أَنْتَ، فَإِنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِي: اسْمَعْ وَأَطِعْ وَإِنْ كَانَ عَلَيْكَ عَبْدٌ مُجَدَّعٌ، فَأَنْتَ عَبْدٌ وَلَسْتَ بِأَجْدَعَ، وَكَانَ مِنْ رَقِيقِ الصَّدَقَةِ اسْمُهُ مُجَاشِعٌ.

     ✧ Mention of the banishment of Abū Dharr to al-Rabadhah In this year occurred what is mentioned concerning the affair of Abū Dharr, and Muʿāwiyah's sending him from Syria to al-Madinah. Many matters have been mentioned as reasons for that, such as Muʿāwiyah insulting him, threatening him with death, transporting him to al-Madinah from Syria without a saddle, and banishing him from al-Madinah in a disgraceful manner. The transmission of these is not sound, and even if it were sound, it would be fitting to excuse ʿUthmān, for the imam has the right to discipline his subjects, and other excuses, not to make that a cause for finding fault with him. I disliked mentioning them. As for those who excuse, they said: When Ibn al-Sawdāʾ arrived in Syria, he met Abū Dharr and said: O Abū Dharr, do you not wonder at Muʿāwiyah saying: The wealth is Allah's wealth! Indeed, everything belongs to Allah, as if he wants to keep it away from the people and erase the name of the Muslims. So Abū Dharr went to him and said: What calls you to call the wealth of the Muslims the wealth of Allah at this hour? He said: May Allah have mercy on you, O Abū Dharr! Are we not the servants of Allah, and the wealth is His? He said: Then do not say it. He said: I will say the wealth of the Muslims. And Ibn al-Sawdāʾ came to Abū al-Dardāʾ and said to him something similar. He said: I think, [by Allah], you are a Jew! Then he came to ʿUbādah b. al-Ṣāmit, and ʿUbādah seized him and brought him to Muʿāwiyah, saying: This, by Allah, is the one who incited Abū Dharr against you. Abū Dharr held the view that a Muslim should not have in his possession more than his daily and nightly sustenance, or something he spends in the way of Allah, or something he prepares for a noble guest. He followed the apparent meaning of the Qurʾān: "Those who hoard gold and silver and do not spend them in the way of Allah, give them tidings of a painful punishment." He used to stand in Syria and say: O assembly of the rich, be charitable to the poor! Give tidings to those who hoard gold and silver and do not spend them in the way of Allah of branding irons of fire with which their foreheads, sides, and backs will be branded. He continued until the poor became enamored of such things and made them obligatory upon the rich, and the rich complained of what they were encountering from them. So Muʿāwiyah sent him a thousand dinars in the dark of night, and he spent them. When Muʿāwiyah prayed the morning prayer, he called his messenger whom he had sent to him and said: Go to Abū Dharr and say to him: Save my body from Muʿāwiyah's punishment, for he sent me to someone other than you, and I mistakenly came to you. He did that, and Abū Dharr said to him: My son, tell him: By Allah, not a single dinar of your dinars remains with us this morning, but give us three days' respite until we gather them. When Muʿāwiyah saw that his action confirmed his statement, he wrote to ʿUthmān: Abū Dharr has constrained me, and such and such has happened because of what the poor are saying. ʿUthmān wrote to him: The trial has thrust out its snout and eyes, and nothing remains but for it to leap. So do not rub the wound, equip Abū Dharr, and send him to me, and dispatch with him a guide, and restrain the people and yourself as much as you can. And he sent Abū Dharr to him. When he arrived in al-Madinah and saw the gatherings at the foot of Mount Salʿ, he said: Give the people of al-Madinah tidings of a sweeping raid and a fierce war. He entered upon ʿUthmān, who said to him: Why do the people of Syria complain of your sharp tongue? He informed him. ʿUthmān said: O Abū Dharr, it is incumbent upon me to fulfill what is upon me and to call the subjects to diligence and moderation, but it is not incumbent upon me to compel them to asceticism. Abū Dharr said: Do not be content with the rich until they give generously, treat neighbors and brothers kindly, and maintain kinship ties. Kaʿb al-Aḥbār, who was present, said: Whoever performs the obligatory duty has fulfilled what is upon him. Abū Dharr struck him and wounded his head, saying to him: O son of a Jewess, what have you to do with this? ʿUthmān asked Kaʿb to forgive the wound, and he did. Then Abū Dharr said to ʿUthmān: Do you permit me to leave al-Madinah? For the Messenger of Allah ﷺ commanded me to leave it when the buildings reach Salʿ. He permitted him, so he settled at al-Rabadhah and built a mosque there. ʿUthmān granted him a small herd of camels, gave him two slaves, and assigned him a daily stipend, as well as to Rāfiʿ b. Khadīj, who had also left al-Madinah because of something he had heard. Abū Dharr used to visit al-Madinah from time to time, fearing that he might revert to being a bedouin. Muʿāwiyah sent his family out to him, and they came with a sack whose weight burdened a man's hand. He said: Look at this one who claims to renounce the world, what does he have? His wife said: By Allah, it is neither dinars nor dirhams, but it is fulūs (copper coins). When his stipend came, he would buy with it fulūs for our needs. When he settled at al-Rabadhah, the prayer was called, and a man in charge of the alms led it. He said: You lead, O Abū Dharr. He said: No, you lead, for the Messenger of Allah ﷺ said to me: Hear and obey, even if a maimed slave is set over you. You are a slave, but you are not maimed. He was one of the alms slaves named Mujāshiʿ.

203. Tarikh (al-Tabari) 2000No grade recorded

     فِي هَذِهِ السَّنَةِ: زَادَ عُثْمَانُ النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ  ، وَهِيَ دَارٌ لَهُ بَنَاهَا فِي عَهْدِ النَّبِيِّ ﷺ وَأَبِي بَكْرٍ وَعُمَرَ ؓ، فَلَمَّا كَانَ فِي خِلَافَتِهِ وَكَثُرَ النَّاسُ أَمَرَ عُثْمَانُ ؓ يَوْمَ الْجُمُعَةِ بِالْأَذَانِ الثَّالِثِ، فَأُذِّنَ بِهِ عَلَى الزَّوْرَاءِ، فَثَبَتَ الْأَمْرُ عَلَى ذَلِكَ. فَإِنْ قِيلَ: كَيْفَ صَارَ ثَلَاثًا؟ قُلْنَا: بِالْإِقَامَةِ. وَفِي هَذِهِ السَّنَةِ: هَرَبَ يَزْدَجِرْدُ مِنْ فَارِسَ إِلَى خُرَاسَانَ فِي قَوْلِ بَعْضِ الرُّوَاةِ. قَالَ: وَذَلِكَ أَنَّ ابْنَ عَامِرٍ خَرَجَ إِلَى فَارِسَ، فَهَرَبَ يَزْدَجِرْدُ، فَوَجَّهَ ابْنُ عَامِرٍ فِي أَثَرِهِ مَنْ تَبِعَهُ إِلَى كِرْمَانَ، فَهَرَبَ إِلَى خُرَاسَانَ. وَفِي هَذِهِ السَّنَةِ: حَجَّ بِالنَّاسِ عُثْمَانُ ؓ.

     ✧ In this year: ʿUthmān added the third call to prayer on al-Zawrāʾ, which was a house of his that he built during the time of the Prophet ﷺ and Abū Bakr and ʿUmar ؓ. When it was during his caliphate and the people became numerous, ʿUthmān ؓ commanded on Friday the third call to prayer, so it was called on al-Zawrāʾ, and the matter became established upon that. If it is said: How did it become three? We say: With the iqāmah. In this year: Yazdajird fled from Fārs to Khurāsān according to the statement of some of the narrators. He said: That is because Ibn ʿĀmir went out to Fārs, so Yazdajird fled, and Ibn ʿĀmir sent in his pursuit those who followed him to Kirmān, so he fled to Khurāsān. In this year: ʿUthmān ؓ led the people in the pilgrimage.

204. Tarikh (al-Tabari) 2001No grade recorded

     فَصْلٌ ( فِيمَنْ تُوَفِّي فِي هَذِهِ السَّنَةِ ) وَمِمَّنْ ذَكَرَ شَيْخُنَا أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ ثَلَاثِينَ   - أُبَيُّ بْنُ كَعْبٍ، فِيمَا صَحَّحَهُ الْوَاقِدِيُّ. جَبَّارُ بْنُ صَخْرِ بْنِ أُمَيَّةَ بْنِ خَنْسَاءَ  ، أَبُو عَبْدِ اللَّهِ الْأَنْصَارِيُّ، عَقَبِيٌّ بَدْرِيٌّ، وَقَدْ بَعَثَهُ رَسُولُ اللَّهِ، ﷺ، إِلَى خَيْبَرَ خَارِصًا، وَقَدْ تُوُفِّيَ عَنْ سِتِّينَ سَنَةً. حَاطِبُ بْنُ أَبِي بَلْتَعَةَ عَمْرِو بْنِ عُمَيْرٍ اللَّخْمِيُّ  . حَلِيفُ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى شَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَهُوَ الَّذِي كَانَ كَتَبَ إِلَى الْمُشْرِكِينَ يُعْلِمُهُمْ بِعَزْمِ رَسُولِ اللَّهِ، ﷺ، عَلَى فَتْحِ مَكَّةَ، فَعَذَرَهُ رَسُولُ اللَّهِ، ﷺ، بِمَا اعْتَذَرَ بِهِ، ثُمَّ بَعَثَهُ بَعْدَ ذَلِكَ بِرِسَالَةٍ إِلَى الْمُقَوْقِسِ مَلِكِ الْإِسْكَنْدَرِيَّةِ. الطُّفَيْلُ بْنُ الْحَارِثِ بْنِ الْمُطِّلِبِ، أَخُو عُبَيْدَةَ وَحُصَيْنٍ، شَهِدَ بَدْرًا. قَالَ: سَعِيدُ بْنُ عُمَيْرٍ: تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ عُمَرَ الْمَازِنِيُّ، أَبُو الْحَارِثِ - وَقِيلَ: أَبُو يَحْيَى - الْأَنْصَارِيُّ. شَهِدَ بَدْرًا وَكَانَ عَلَى الْخُمُسِ يَوْمَئِذٍ. عَبْدُ اللَّهِ بْنُ مَظْعُونٍ، أَخُو عُثْمَانَ بْنِ مَظْعُونٍ. هَاجَرَ إِلَى الْحَبَشَةِ، وَشَهِدَ بَدْرًا. عِيَاضُ بْنُ زُهَيْرِ بْنِ أَبِي شَدَّادِ بْنِ رَبِيعَةَ بْنِ هِلَالٍ، أَبُو سَعْدٍ الْقُرَشِيُّ الْفِهْرِيُّ. شَهِدَ بَدْرًا وَمَا بَعْدَهَا. مَسْعُودُ بْنُ رَبِيعَةَ وَقِيلَ: ابْنُ الرَّبِيعِ. أَبُو عَمْرٍو الْقَارِي. شَهِدَ بَدْرًا وَمَا بَعْدَهَا، تُوُفِّيَ عَنْ نَيِّفٍ وَسِتِّينَ سَنَةً. مَعْمَرُ بْنُ أَبِي سَرْحِ بْنِ رَبِيعَةَ بْنِ هِلَالٍ الْقُرَشِيُّ، أَبُو سَعْدٍ الْفِهْرِيُّ. وَقِيلَ: اسْمُهُ عَمْرٌو. بَدْرِيٌّ قَدِيمُ الصُّحْبَةِ. أَبُو أُسَيْدٍ مَالِكُ بْنُ رَبِيعَةَ. قَالَ الْفَلَّاسُ: مَاتَ فِي هَذِهِ السَّنَةِ. وَالْأَصَحُّ أَنَّهُ مَاتَ سَنَةَ أَرْبَعِينَ، وَقِيلَ: سَنَةَ سِتِّينَ، فَاللَّهُ أَعْلَمُ. أَوْسُ بْنُ ثَابِتِ بْنِ الْمُنْذِرِ بْنِ حَرَامٍ  . أَخُو حَسَّانَ، وَهُوَ أَبُو شَدَّادِ بْنِ أَوْسٍ: شَهِدَ أَوْسٌ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَبَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. أَوْسُ بْنُ خَوْلِيِّ بْنِ عَبْدِ اللَّهِ:   شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا، وَحَضَرَ وَقْتَ غُسْلِ رَسُولِ اللَّهِ ﷺ، وَتُوُفِّيَ فِي خِلَافَةِ عُثْمَانَ ؓ.

     ✧ Section (on those who died in this year) Among those whom our shaykh Abū ʿAbd Allāh al-Dhahabī mentioned as having died in this year—I mean the year thirty—was Ubayy b. Kaʿb, according to what al-Wāqidī deemed sound. Jabbār b. Ṣakhr b. Umayya b. Khansāʾ, Abū ʿAbd Allāh al-Anṣārī, of the ʿAqaba pledge and Badr, and the Messenger of Allah ﷺ had sent him to Khaybar as an assessor of dates, and he died at the age of sixty. Ḥāṭib b. Abī Baltaʿa ʿAmr b. ʿUmayr al-Lakhmī. An ally of Banū Asad b. ʿAbd al-ʿUzzā, he witnessed Badr and what came after it, and he was the one who had written to the polytheists informing them of the Messenger of Allah's ﷺ resolve to conquer Makkah, and the Messenger of Allah ﷺ excused him for the excuse he offered. Then he sent him afterwards with a message to al-Muqawqis, king of Alexandria. Al-Ṭufayl b. al-Ḥārith b. al-Muṭṭalib, brother of ʿUbayda and Ḥuṣayn, witnessed Badr. Saʿīd b. ʿUmayr said: He died in this year. ʿAbd Allāh b. Kaʿb b. ʿUmar al-Māzinī, Abū al-Ḥārith—and it is said: Abū Yaḥyā—al-Anṣārī. He witnessed Badr and was in charge of the khums on that day. ʿAbd Allāh b. Maẓʿūn, brother of ʿUthmān b. Maẓʿūn. He emigrated to Abyssinia and witnessed Badr. ʿIyāḍ b. Zuhayr b. Abī Shaddād b. Rabīʿa b. Hilāl, Abū Saʿd al-Qurashī al-Fihrī. He witnessed Badr and what came after it. Masʿūd b. Rabīʿa—and it is said: Ibn al-Rabīʿ. Abū ʿAmr al-Qārī. He witnessed Badr and what came after it, and died at over sixty years of age. Maʿmar b. Abī Sarḥ b. Rabīʿa b. Hilāl al-Qurashī, Abū Saʿd al-Fihrī. It is said his name was ʿAmr. He was of Badr, an early companion. Abū Usayd Mālik b. Rabīʿa. Al-Fallās said: He died in this year. But the sounder view is that he died in the year forty, and it is said: the year sixty—but Allah knows best. Aws b. Thābit b. al-Mundhir b. Ḥarām. Brother of Ḥassān, and he was the father of Shaddād b. Aws: Aws witnessed the ʿAqaba with the seventy, and Badr and all the battles with the Messenger of Allah ﷺ. Aws b. Khawlī b. ʿAbd Allāh: He witnessed Badr and all the battles, and he was present at the time of washing the Messenger of Allah ﷺ, and he died during the caliphate of ʿUthmān ؓ.

205. Tarikh (al-Tabari) 2002No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَثَلَاثِينَ فَفِيهَا كَانَتْ غَزْوَةُ الصَّوَارِي،  وَغَزْوَةُ الْأَسَاوِدَةِ فِي الْبَحْرِ فِيمَا ذَكَرَهُ الْوَاقِدِيُّ. وَقَالَ أَبُو مَعْشَرٍ: كَانَتْ غَزْوَةُ الصَّوَارِي سَنَةَ أَرْبَعٍ وَثَلَاثِينَ. وَمُلَخَّصُ ذَلِكَ فِيمَا ذَكَرَهُ الْوَاقِدِيُّ وَسَيْفٌ وَغَيْرُهُمَا، أَنَّ الشَّامَ كَانَ قَدْ جُمِعَ نِيَابَتُهُ لِمُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ لِسَنَتَيْنِ مَضَتَا مِنْ خِلَافَةِ عُثْمَانَ بْنِ عَفَّانَ، ؓ، وَقَدْ أَحْرَزَهُ غَايَةَ الْحِفْظِ وَحَمَى حَوْزَتَهُ، وَمَعَ هَذَا لَهُ فِي كُلِّ سَنَةٍ غَزْوَةٌ فِي بِلَادِ الرُّومِ فِي زَمَنِ الصَّيْفِ - وَلِهَذَا يُسَمُّونَ هَذِهِ الْغَزْوَةَ الصَّائِفَةَ - فَيَقْتُلُونَ خَلْقًا وَيَأْسِرُونَ آخَرِينَ، وَيَفْتَحُونَ حُصُونًا، وَيَغْنَمُونَ أَمْوَالًا، وَيُرْعِبُونَ الْأَعْدَاءَ، فَلَمَّا أَصَابَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ مَنْ أَصَابَ مِنَ الْفِرِنْجِ وَالْبَرْبَرِ بِبِلَادِ إِفْرِيقِيَّةَ وَالْأَنْدَلُسِ، حَمِيَتِ الرُّومُ وَاجْتَمَعَتْ عَلَى قُسْطَنْطِينَ بْنِ هِرَقْلَ، وَسَارُوا إِلَى الْمُسْلِمِينَ فِي جَمْعٍ لَمْ يُرَ مِثْلُهُ مُنْذُ كَانَ الْإِسْلَامُ خَرَجُوا فِي خَمْسِمِائَةِ مَرْكَبٍ، وَقَصَدُوا عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ فِي أَصْحَابِهِ مِنَ الْمُسْلِمِينَ الَّذِينَ بِبِلَادِ الْمَغْرِبِ. فَلَمَّا تَرَاءَى الْجَمْعَانِ بَاتَ الرُّومُ يُقَسْقِسُونَ وَيُصَلِّبُونَ، وَبَاتَ الْمُسْلِمُونَ يَقْرَءُونَ وَيُصَلُّونَ، فَلَمَّا أَصْبَحُوا صَفَّ عَبْدُ اللَّهِ بْنُ سَعْدٍ أَصْحَابَهُ صُفُوفًا فِي الْمَرَاكِبِ، وَأَمَرَهُمْ بِذِكْرِ اللَّهِ وَتِلَاوَةِ الْقُرْآنِ. قَالَ بَعْضُ مَنْ حَضَرَ ذَلِكَ: فَأَقْبَلُوا إِلَيْنَا فِي أَمْرٍ لَمْ يُرَ مِثْلُهُ مِنْ كَثْرَةِ الْمَرَاكِبِ، وَتَعْدَادِ صَوَارِيهَا، وَكَانَتِ الرِّيحُ لَهُمْ وَعَلَيْنَا فَأَرْسَيْنَا ثُمَّ سَكَنَتِ الرِّيحُ عَنَّا، فَقُلْنَا لَهُمْ: إِنْ شِئْتُمْ خَرَجْنَا نَحْنُ وَأَنْتُمْ إِلَى الْبَرِّ فَمَاتَ الْأَعْجَلُ مِنَّا وَمِنْكُمْ. قَالَ: فَنَخِرُوا نَخِرَةَ رَجُلٍ وَاحِدٍ وَقَالُوا: الْمَاءَ الْمَاءَ. قَالَ: فَدَنَوْنَا مِنْهُمْ وَرَبَطْنَا سُفُنَنَا بِسُفُنِهِمْ. ثُمَّ اجْتَلَدْنَا وَإِيَّاهُمْ بِالسُّيُوفِ يَثِبُ الرِّجَالُ عَلَى الرِّجَالِ بِالسُّيُوفِ وَالْخَنَاجِرِ، وَضَرَبَتِ الْأَمْوَاجُ فِي عُيُونِ تِلْكَ السُّفُنِ حَتَّى أَلْجَأَتْهَا إِلَى السَّاحِلِ، وَأَلْقَتِ الْأَمْوَاجُ جُثَثَ الرِّجَالِ إِلَى السَّاحِلِ حَتَّى صَارَتْ مِثْلَ الْجَبَلِ الْعَظِيمِ، وَغَلَبَ الدَّمُ عَلَى لَوْنِ الْمَاءِ، وَصَبَرَ الْمُسْلِمُونَ يَوْمَئِذٍ صَبْرًا لَمْ يُعْهَدْ مِثْلُهُ قَطُّ، وَقُتِلَ مِنْهُمْ بَشَرٌ كَثِيرٌ وَمِنَ الرُّومِ أَضْعَافُ ذَلِكَ، ثُمَّ أَنْزَلَ اللَّهُ نَصْرَهُ عَلَى الْمُسْلِمِينَ، فَهَرَبَ قُسْطَنْطِينُ وَجَيْشُهُ - وَقَدْ قَلُّوا جِدًّا - وَبِهِ جِرَاحَاتٌ شَدِيدَةٌ كَثِيرَةٌ مَكَثَ حِينًا يُدَاوَى مِنْهَا بَعْدَ ذَلِكَ، وَأَقَامَ عَبْدُ اللَّهِ بْنُ سَعْدٍ بِذَاتِ الصَّوَارِي أَيَّامًا، ثُمَّ رَجَعَ مُؤَيَّدًا مَنْصُورًا مُظَفَّرًا.

     ✧ Then the year thirty-one began. In it occurred the expedition of Dhāt al-Ṣawārī and the expedition of the Asāwida on the sea, according to what al-Wāqidī mentioned. Abū Maʿshar said: The expedition of Dhāt al-Ṣawārī was in the year thirty-four. The summary of that, according to what al-Wāqidī, Sayf, and others mentioned, is that Syria had its governorship consolidated for Muʿāwiyah b. Abī Sufyān two years into the caliphate of ʿUthmān b. ʿAffān ؓ, and he guarded it with the utmost protection and defended its territory. Despite this, he had an expedition every year into the lands of the Byzantines in the summer season—for this reason they call this expedition the Ṣāʾifah—so they killed many, took others captive, conquered fortresses, seized wealth, and terrified the enemies. When ʿAbdullāh b. Saʿd b. Abī Sarḥ had struck what he struck of the Franks and Berbers in the lands of Ifrīqiyah and al-Andalus, the Byzantines became enraged and gathered around Constans son of Heraclius, and they marched against the Muslims in a gathering the like of which had not been seen since Islam began. They came out in five hundred ships and headed for ʿAbdullāh b. Saʿd b. Abī Sarḥ and his Muslim companions who were in the lands of the Maghrib. When the two armies came in sight of each other, the Byzantines spent the night ringing bells and making the sign of the cross, while the Muslims spent the night reciting and praying. When morning came, ʿAbdullāh b. Saʿd drew up his companions in rows in the ships and ordered them to remember God and recite the Qurʾān. One of those who was present said: They advanced upon us in a manner the like of which had not been seen for the great number of ships and the multitude of their masts. The wind was for them and against us, so we anchored. Then the wind calmed for us, and we said to them: If you wish, we and you will go out to the shore, and the more eager of us and you will die. He said: They snorted with a single snort and said: The water, the water. He said: We drew near to them and tied our ships to their ships. Then we and they clashed with swords, men leaping upon men with swords and daggers. The waves struck the eyes of those ships until they forced them to the shore, and the waves cast the bodies of men onto the shore until they became like a great mountain. Blood overcame the color of the water, and the Muslims showed patience that day such as had never been known before. Many of them were killed, and of the Byzantines many times that number. Then God sent down His help upon the Muslims, and Constans and his army fled—having become very few—and he had many severe wounds that he spent a long time treating afterward. ʿAbdullāh b. Saʿd remained at Dhāt al-Ṣawārī for some days, then he returned supported, victorious, and triumphant.

206. Tarikh (al-Tabari) 2003No grade recorded

     قَالَ الْوَاقِدِيُّ: فَحَدَّثَنِي مَعْمَرٌ عَنِ الزُّهْرِيِّ قَالَ: كَانَ فِي هَذِهِ الْغَزْوَةِ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ وَمُحَمَّدُ بْنُ أَبِي بَكْرٍ، فَأَظْهَرَا عَيْبَ عُثْمَانَ، وَمَا غَيَّرَ وَمَا خَالَفَ أَبَا بَكْرٍ وَعُمَرَ، وَيَقُولَانِ: دَمُهُ حَلَالٌ؛ لِأَنَّهُ اسْتَعْمَلَ عَبْدَ اللَّهَ بْنَ سَعْدٍ - وَكَانَ قَدِ ارْتَدَّ وَكَفَرَ بِالْقُرْآنِ الْعَظِيمِ، وَأَبَاحَ رَسُولُ اللَّهِ، ﷺ، دَمَهُ - وَأَخْرَجَ رَسُولُ اللَّهِ، ﷺ، أَقْوَامًا وَاسْتَعْمَلَهُمْ عُثْمَانُ وَنَزَعَ الصَّحَابَةَ وَاسْتَعْمَلَ سَعِيدَ بْنَ الْعَاصِ وَعَبْدَ اللَّهِ بْنَ عَامِرٍ. فَبَلَغَ ذَلِكَ عَبْدَ اللَّهِ بْنَ سَعْدٍ فَقَالَ: لَا تَرْكَبَا مَعَنَا. فَرَكِبَا فِي مَرْكَبٍ مَا فِيهِ أَحَدٌ مِنَ الْمُسْلِمِينَ، وَلَقُوُا الْعَدُوَّ فَكَانَا أَنْكَلَ الْمُسْلِمِينَ قِتَالًا، فَقِيلَ لَهُمَا فِي ذَلِكَ فَقَالَا: كَيْفَ نُقَاتِلُ مَعَ رَجُلٍ لَا يَنْبَغِي لَنَا أَنْ نُحَكِّمَهُ ؟ فَأَرْسَلَ إِلَيْهِمَا عَبْدُ اللَّهِ بْنُ سَعْدٍ فَنَهَاهُمَا أَشَدَّ النَّهْيِ، وَقَالَ: وَاللَّهِ لَوْلَا أَنِّي لَا أَدْرِي مَا يُوَافِقُ أَمِيرَ الْمُؤْمِنِينَ لِعَاقَبْتُكُمَا وَحَبَسْتُكُمَا.

     ✧ Al-Wāqidī said: Maʿmar narrated to me from al-Zuhrī, who said: In this expedition were Muḥammad b. Abī Ḥudhayfah and Muḥammad b. Abī Bakr. They openly proclaimed the faults of ʿUthmān, and what he had changed and how he had contravened Abū Bakr and ʿUmar. They said: 'His blood is lawful, because he appointed ʿAbdallāh b. Saʿd — who had apostatized and disbelieved in the Glorious Qurʾān, and whose blood the Messenger of God ﷺ had made lawful — and the Messenger of God ﷺ had expelled certain people, yet ʿUthmān appointed them. He removed the Companions and appointed Saʿīd b. al-ʿĀṣ and ʿAbdallāh b. ʿĀmir.' News of this reached ʿAbdallāh b. Saʿd, who said: 'Do not ride with us.' So the two rode in a vessel in which there was no one from the Muslims. They met the enemy, and they were the most cowardly of the Muslims in fighting. They were asked about that, and they said: 'How can we fight alongside a man whom it is not proper for us to accept as a judge?' ʿAbdallāh b. Saʿd sent for them and forbade them in the sternest terms, saying: 'By God, were it not that I do not know what would please the Commander of the Faithful, I would punish you and imprison you.'

207. Tarikh (al-Tabari) 2004No grade recorded

     كَيْفِيَّةُ قَتْلِ كِسْرَى مِلِكِ الْفُرْسِ  وَهُوَ يَزْدَجِرْدُ قَالَ ابْنُ إِسْحَاقَ: هَرَبَ يَزْدَجِرْدُ مِنْ كِرْمَانَ فِي جَمَاعَةٍ يَسِيرَةٍ إِلَى مَرْوَ، فَسَأَلَ مِنْ بَعْضِ أَهْلِهَا مَالًا فَمَنَعُوهُ وَخَافُوهُ عَلَى أَنْفُسِهِمْ، فَبَعَثُوا إِلَى التُّرْكِ يَسْتَنْصِرُونَهُمْ عَلَيْهِ، فَأَتَوْهُ فَقَتَلُوا أَصْحَابَهُ وَهَرَبَ هُوَ حَتَّى أَتَى مَنْزِلَ رَجُلٍ يَنْقُرُ الْأَرْحِيَةَ عَلَى شَطٍّ، فَأَوَى إِلَيْهِ لَيْلًا فَلَمَّا نَامَ قَتَلَهُ. وَقَالَ الْمَدَائِنِيُّ: لَمَّا هَرَبَ بَعْدَ قَتْلِ أَصْحَابِهِ انْطَلَقَ مَاشِيًا وَعَلَيْهِ تَاجُهُ وَمِنْطَقَتُهُ وَسَيْفُهُ، فَانْتَهَى إِلَى مَنْزِلِ هَذَا الرَّجُلِ الَّذِي يَنْقُرُ الْأَرْحِيَةَ فَجَلَسَ عِنْدَهُ، فَاسْتَغْفَلَهُ وَقَتَلَهُ وَأَخَذَ مَا كَانَ عَلَيْهِ، وَجَاءَتِ التُّرْكُ فِي طَلَبِهِ فَوَجَدُوهُ قَدْ قَتَلَهُ وَأَخَذَ حَاصِلَهُ، فَقَتَلُوا ذَلِكَ الرَّجُلَ وَأَهْلَ بَيْتِهِ وَأَخَذُوا مَا كَانَ مَعَ كِسْرَى، وَوَضَعُوا كِسْرَى فِي تَابُوتٍ وَحَمَلُوهُ إِلَى إِصْطَخْرَ، وَقَدْ كَانَ يَزْدَجِرْدُ وَطِئَ امْرَأَةً مِنْ أَهْلِ مَرْوَ قَبْلَ أَنْ يُقْتَلَ، فَحَمَلَتْ مِنْهُ، وَوَضَعَتْ بَعْدَ قَتْلِهِ غُلَامًا ذَاهِبَ الشِّقِّ، وَسُمِّيَ ذَلِكَ الْغُلَامُ الْمُخَدَّجُ، وَكَانَ لَهُ نَسْلٌ وَعَقِبٌ فِي خُرَاسَانَ، وَقَدْ سَبَى قُتَيْبَةُ بْنُ مُسْلِمٍ فِي بَعْضِ غَزَوَاتِهِ بِتِلْكَ الْبِلَادِ جَارِيَتَيْنِ مَنْ نَسْلِهِ، فَبَعَثَ بِإِحْدَاهُمَا إِلَى الْحَجَّاجِ، فَبَعَثَ بِهَا إِلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، فَوَلَدَتْ لَهُ ابْنَهُ يَزِيدَ بْنَ الْوَلِيدِ، الْمُلَقَّبَ بِالنَّاقِصِ. وَقَالَ الْمَدَائِنِيُّ فِي رِوَايَةٍ عَنْ بَعْضِ شُيُوخِهِ: إِنَّ يَزْدَجِرْدَ لَمَّا انْهَزَمَ عَنْهُ أَصْحَابُهُ عَقَرَ جَوَادَهُ، وَذَهَبَ مَاشِيًا حَتَّى دَخَلَ رَحًى عَلَى شَطِّ نَهْرٍ يُقَالُ لَهُ: الْمَرْغَابُ، فَمَكَثَ فِيهِ لَيْلَتَيْنِ وَالْعَدُوُّ فِي طَلَبِهِ فَلَمْ يُدْرَ أَيْنَ هُوَ، ثُمَّ جَاءَ صَاحِبُ الرَّحَى فَرَأَى كِسْرَى وَعَلَيْهِ أُبَّهَتُهُ، فَقَالَ لَهُ: مَا أَنْتَ ؟ إِنْسِيٌّ أَمْ جِنِّيٌّ ؟ قَالَ: إِنْسِيٌّ، فَهَلْ عِنْدَكَ طَعَامٌ ؟ قَالَ: نَعَمْ. فَأَتَاهُ بِطَعَامٍ فَقَالَ: إِنِّي مُزَمْزِمٌ فَأْتِنِي بِمَا أُزَمْزِمُ بِهِ. قَالَ: فَذَهَبَ الطَّحَّانُ إِلَى أُسْوَارٍ مِنَ الْأَسَاوِرَةِ فَطَلَبَ مِنْهُ مَا يُزَمْزِمُ بِهِ. قَالَ: وَمَا تَصْنَعُ بِهِ ؟ قَالَ: عِنْدِي رَجُلٌ لَمْ أَرَ مَثَلَهُ قَطُّ وَقَدْ طَلَبَ مِنِّي هَذَا. فَذَهَبَ بِهِ الْأُسْوَارُ إِلَى مَلِكِ الْبَلَدِ - مَرْوَ - وَاسْمُهُ مَاهَوَيْهِ بْنُ بَابَاهُ، فَأَخْبَرَهُ خَبَرَهُ، فَقَالَ: هُوَ يَزْدَجِرْدُ، اذْهَبُوا فَجِيئُونِي بِرَأْسِهِ. فَذَهَبُوا مَعَ الطَّحَّانِ، فَلَمَّا دَنَوْا مِنْ دَارِ الرَّحَى هَابُوا أَنْ يَقْتُلُوهُ وَتَدَافَعُوا، وَقَالُوا لِلطَّحَّانِ: ادْخُلْ أَنْتَ فَاقْتُلْهُ، فَدَخَلَ فَوَجَدَهُ نَائِمًا، فَأَخَذَ حَجَرًا فَشَدَخَ بِهِ رَأْسَهُ، ثُمَّ احْتَزَّهُ، فَدَفَعَهُ إِلَيْهِمْ، وَأَلْقَى جَسَدَهُ فِي النَّهْرِ، فَخَرَجَتِ الْعَامَّةُ إِلَى الطَّحَّانِ فَقَتَلُوهُ، وَخَرَجَ أُسْقُفٌ فَأَخَذَ جَسَدَهُ مِنَ النَّهْرِ وَجَعَلَهُ فِي تَابُوتٍ وَحَمَلَهُ إِلَى إِصْطَخْرَ فَوَضَعَهُ فِي نَاوُوسٍ. وَيُرْوَى أَنَّهُ مَكَثَ فِي مَنْزِلِ ذَلِكَ الطَّحَّانِ ثَلَاثَةَ أَيَّامٍ لَا يَأْكُلُ حَتَّى رَقَّ لَهُ وَقَالَ لَهُ: وَيْحَكَ يَا مِسْكِينُ أَلَا تَأْكُلُ ؟ وَأَتَاهُ بِطَعَامٍ فَقَالَ: إِنِّي لَا أَسْتَطِيعُ أَنْ آكُلَ إِلَّا بِزَمْزَمَةٍ. فَقَالَ لَهُ: كُلْ وَأَنَا أُزَمْزِمُ لَكَ. فَسَأَلَ أَنْ يَأْتِيَهُ بِمُزَمْزِمٍ، فَلَمَّا ذَهَبَ يَطْلُبُ لَهُ مِنْ بَعْضِ الْأَسَاوِرَةِ شَمُّوا رَائِحَةَ الْمِسْكِ مِنْ ذَلِكَ الرَّجُلِ، فَأَنْكَرُوا رَائِحَةَ الْمِسْكِ مِنْهُ، فَسَأَلُوهُ، فَأَخْبَرَهُمْ، فَقَالَ: إِنَّ عِنْدِي رَجُلًا مِنْ صِفَتِهِ كَيْتَ وَكَيْتَ. فَعَرَفُوهُ وَقَصَدُوهُ مَعَ الطَّحَّانِ، وَتَقَدَّمَ الطَّحَّانُ، فَدَخَلَ عَلَيْهِ، وَهَمَّ بِالْقَبْضِ عَلَيْهِ، فَعَرَفَ يَزْدَجِرْدُ ذَلِكَ فَقَالَ لَهُ: وَيْحَكَ خُذْ خَاتَمِي وَسِوَارِي وَمِنْطَقَتِي وَدَعْنِي أَذْهَبُ مِنْ هَاهُنَا. فَقَالَ: لَا، أَعْطِنِي أَرْبَعَةَ دَرَاهِمَ وَأَنَا أُطْلِقُكَ. فَزَادَهُ إِحْدَى قُرْطَيْهِ مِنْ أُذُنَيْهِ، فَلَمْ يَقْبَلْ حَتَّى يُعْطِيَهُ أَرْبَعَةَ دَرَاهِمَ، فَهُمْ فِي ذَلِكَ إِذْ دَهَمَهُمُ الْجُنْدُ، فَلَمَّا أَحَاطُوا بِهِ وَأَرَادُوا قَتْلَهُ قَالَ: وَيْحَكُمْ لَا تَقْتُلُونِي فَإِنَّا نَجِدُ فِي كُتُبِنَا أَنَّ مَنِ اجْتَرَأَ عَلَى قَتْلِ الْمُلُوكِ عَاقَبَهُ اللَّهُ بِالْحَرِيقِ فِي الدُّنْيَا مَعَ مَا هُوَ قَادِمٌ عَلَيْهِ، فَلَا تَقْتُلُونِي وَاذْهَبُوا بِي إِلَى الْمَلِكِ أَوْ إِلَى الْعَرَبِ فَإِنَّهُمْ يَسْتَحْيُونَ مِنْ قَتْلِ الْمُلُوكِ. فَأَبَوْا عَلَيْهِ ذَلِكَ فَسَلَبُوهُ مَا كَانَ عَلَيْهِ مِنَ الْحُلِيِّ، فَجَعَلُوهُ فِي جِرَابٍ وَخَنَقُوهُ بِوَتَرٍ وَأَلْقَوْهُ فِي النَّهْرِ، فَتَعَلَّقَ بِعُودٍ فَأَخَذَهُ أُسْقُفٌ - وَاسْمُهُ إِيلِيَا - فَحَنَّ عَلَيْهِ؛ لِمَا كَانَ مِنْ أَسْلَافِهِ مِنَ الْإِحْسَانِ إِلَى النَّصَارَى الَّذِينَ كَانُوا بِبِلَادِهِمْ، فَوَضَعَهُ فِي تَابُوتٍ وَدَفَنَهُ فِي نَاوُوسٍ. ثُمَّ حَمَلَ مَا كَانَ عَلَيْهِ مِنَ الْحُلِيِّ إِلَى أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ بْنِ عَفَّانَ، فَفُقِدَ قُرْطٌ مِنْ حُلِيِّهِ، فَبَعَثَ إِلَى دِهْقَانِ تِلْكَ الْبِلَادِ فَأَغْرَمَهُ ذَلِكَ. وَكَانَ مُلْكُ يَزْدَجِرْدَ عِشْرِينَ سَنَةً؛ مِنْهَا أَرْبَعُ سِنِينَ فِي دَعَةٍ وَبَاقِي ذَلِكَ هَارِبًا مِنْ بَلَدٍ إِلَى بَلَدٍ خَوْفًا مِنَ الْإِسْلَامِ وَأَهْلِهِ. وَهُوَ آخِرُ مُلُوكِ الْفُرْسِ فِي الدُّنْيَا عَلَى الْإِطْلَاقِ؛ لِقَوْلِ رَسُولِ اللَّهِ، ﷺ: إِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ وَإِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَالَّذِي نَفْسِي بِيَدِهِ لِتُنْفَقَنَّ كُنُوزُهُمَا فِي سَبِيلِ اللَّهِ رَوَاهُ الْبُخَارِيُّ. وَثَبَتَ فِي الْحَدِيثِ الصَّحِيحِ أَنَّهُ لَمَّا جَاءَ كِتَابُ النَّبِيِّ، ﷺ، مَزَّقَهُ فَدَعَا النَّبِيُّ عَلَيْهِ، ﷺ، أَنْ يُمَزَّقَ كُلَّ مُمَزَّقٍ فَوَقَعَ الْأَمْرُ كَذَلِكَ.

     ✧ The manner of the killing of Kisrā, king of the Persians, who was Yazdajird Ibn Isḥāq said: Yazdajird fled from Kirmān with a small group to Marw. He asked some of its people for money, but they refused him and feared him for their own lives. So they sent to the Turks seeking their aid against him. They came to him and killed his companions, and he fled until he came to the dwelling of a man who carved millstones on a riverbank. He took refuge with him at night, and when he fell asleep, the man killed him. Al-Madāʾinī said: When he fled after the killing of his companions, he went on foot, wearing his crown, his belt, and his sword. He came to the dwelling of this man who carved millstones and sat with him. The man took him unawares and killed him, taking what was on him. The Turks came in pursuit of him and found that he had killed him and taken his possessions, so they killed that man and his household and took what had been with Kisrā. They placed Kisrā in a coffin and carried him to Iṣṭakhr. Yazdajird had had intercourse with a woman from the people of Marw before he was killed, and she became pregnant by him and gave birth after his killing to a boy with a missing side, and that boy was named al-Mukhadhdhaj. He had progeny and descendants in Khurāsān. Qutaybah b. Muslim, in one of his raids in those lands, captured two slave girls from his progeny. He sent one of them to al-Ḥajjāj, who sent her to al-Walīd b. ʿAbd al-Malik, and she bore him his son Yazīd b. al-Walīd, nicknamed al-Nāqiṣ. Al-Madāʾinī said in a narration from some of his shaykhs: When Yazdajird's companions were routed from him, he hamstrung his steed and went on foot until he entered a mill on the bank of a river called al-Marghāb. He stayed in it for two nights while the enemy was searching for him and did not know where he was. Then the owner of the mill came and saw Kisrā with his splendor upon him, and said to him: "What are you? Human or jinn?" He said: "Human. Do you have any food?" He said: "Yes." He brought him food, and he said: "I am one who murmurs (muzamzim), so bring me something with which to murmur." He said: The miller went to one of the asāwirah and asked him for something with which to murmur. He said: "What do you need it for?" He said: "I have a man the like of whom I have never seen, and he asked me for this." The uswār took him to the king of the land—Marw—whose name was Māhawayh b. Bābāh, and told him his story. He said: "He is Yazdajird. Go and bring me his head." They went with the miller, and when they drew near the mill-house, they feared to kill him and deferred to one another. They said to the miller: "You enter and kill him." He entered and found him asleep, took a stone, crushed his head with it, then cut it off, and handed it to them. He threw his body into the river. The common people went out to the miller and killed him. A bishop went out, took his body from the river, placed it in a coffin, carried it to Iṣṭakhr, and laid it in a burial niche (nāwūs). It is related that he stayed in the dwelling of that miller for three days without eating, until the miller felt compassion for him and said to him: "Woe to you, poor man, will you not eat?" He brought him food, and he said: "I am unable to eat except with a zamzamah (murmuring)." He said to him: "Eat and I shall murmur for you." He asked him to bring a muzamzim. When he went to seek one for him from some of the asāwirah, they smelled the scent of musk from that man. They found the scent of musk from him strange and asked him, and he told them. He said: "I have a man whose description is such-and-such." They recognized him and went with the miller to him. The miller went ahead and entered upon him and moved to seize him. Yazdajird perceived that and said to him: "Woe to you! Take my signet ring, my bracelets, and my belt, and let me go from here." He said: "No. Give me four dirhams and I will release you." He added one of his two earrings from his ears, but he would not accept until he gave him four dirhams. While they were at that, the soldiers suddenly came upon them. When they surrounded him and wanted to kill him, he said: "Woe to you! Do not kill me, for we find in our books that whoever dares to kill kings, God punishes him with burning in this world, besides what awaits him. So do not kill me, but take me to the king or to the Arabs, for they are ashamed to kill kings." They refused him that, stripped him of the jewelry that was on him, put it in a sack, strangled him with a bowstring, and threw him into the river. He clung to a branch, and a bishop—whose name was Īliyā—took him and felt compassion for him, because of the past kindness of his ancestors to the Christians who were in their lands. He placed him in a coffin and buried him in a burial niche. Then he carried the jewelry that had been on him to the Commander of the Faithful ʿUthmān b. ʿAffān. One earring from his jewelry was missing, so he sent to the dihqān of those lands and fined him for it. The reign of Yazdajird was twenty years: four of them in ease, and the rest of it fleeing from one land to another in fear of Islam and its people. He was the last of the kings of the Persians in this world absolutely, because of the saying of the Messenger of God, ﷺ: "When Caesar perishes, there will be no Caesar after him, and when Kisrā perishes, there will be no Kisrā after him. By Him in whose hand is my soul, their treasures will certainly be spent in the path of God." Al-Bukhārī related it. It is established in the authentic ḥadīth that when the letter of the Prophet, ﷺ, came to him, he tore it up, and the Prophet, ﷺ, prayed against him that he be torn to pieces in every way, and the matter occurred thus.

208. Tarikh (al-Tabari) 2005No grade recorded

     ذكر مَسِيرِ ابْنِ عَامِرٍ إِلَى خُرَاسَانَ وَفَتْحِهَا   لَمَّا قُتِلَ عُمَرُ بْنُ الْخَطَّابِ نَقَضَ أَهْلُ خُرَاسَانَ وَغَدَرُوا. فَلَمَّا افْتَتَحَ ابْنُ عَامِرٍ فَارِسَ قَامَ إِلَيْهِ حَبِيبُ بْنُ أَوْسٍ التَّمِيمِيُّ فَقَالَ لَهُ: أَيُّهَا الْأَمِيرُ إِنَّ الْأَرْضَ بَيْنَ يَدَيْكَ وَلَمْ يُفْتَحْ مِنْهَا إِلَّا الْقَلِيلُ، فَسِرْ فَإِنَّ اللَّهَ نَاصِرُكَ. قَالَ: أَوَلَمْ نُأْمَرْ بِالْمَسِيرِ ؟ وَكَرِهَ أَنْ يُظْهِرَ أَنَّهُ قَبِلَ رَأْيَهُ. وَقِيلَ: إِنَّ ابْنَ عَامِرٍ لَمَّا فَتَحَ فَارِسَ عَادَ إِلَى الْبَصْرَةِ، وَاسْتَخْلَفَ عَلَى إِصْطَخْرَ شَرِيكَ بْنَ الْأَعْوَرِ الْحَارِثِيَّ، فَبَنَى شَرِيكٌ مَسْجِدَ إِصْطَخْرَ. فَلَمَّا دَخَلَ الْبَصْرَةَ أَتَاهُ الْأَحْنَفُ بْنُ قَيْسٍ، وَقِيلَ غَيْرُهُ، فَقَالَ لَهُ: إِنَّ عَدُوَّكَ مِنْكَ هَارِبٌ، وَلَكَ هَائِبٌ، وَالْبِلَادُ وَاسِعَةٌ، فَسِرْ فَإِنَّ اللَّهَ نَاصِرُكَ وَمُعِزٌّ دِينَهُ. فَتَجَهَّزَ وَسَارَ وَاسْتَخْلَفَ عَلَى الْبَصْرَةِ زِيَادًا، وَسَارَ إِلَى كَرْمَانَ، فَاسْتَعْمَلَ عَلَيْهَا مُجَاشِعَ بْنَ مَسْعُودٍ السُّلَمِيَّ، وَلَهُ صُحْبَةٌ، وَأَمَرَهُ بِمُحَارَبَةِ أَهْلِهَا، وَكَانُوا قَدْ نَكَثُوا أَيْضًا، وَاسْتَعْمَلَ عَلَى سِجِسْتَانَ الرَّبِيعَ بْنَ زِيَادٍ الْحَارِثِيَّ، وَكَانُوا أَيْضًا قَدْ غَدَرُوا وَنَقَضُوا الصُّلْحَ. وَسَارَ ابْنُ عَامِرٍ إِلَى نَيْسَابُورَ، وَجَعَلَ عَلَى مُقَدَّمَتِهِ الْأَحْنَفَ بْنَ قَيْسٍ، فَأَتَى الطَّبَسَيْنِ، وَهُمَا حِصْنَانِ، وَهُمَا بَابَا خُرَاسَانَ، فَصَالَحَهُ أَهْلُهُمَا، وَسَارَ إِلَى قُوهِسْتَانَ فَلَقِيَهُ أَهْلُهَا، وَقَاتَلَهُمْ حَتَّى أَلْجَأَهُمْ إِلَى حِصْنِهِمْ، وَقَدِمَ عَلَيْهَا ابْنُ عَامِرٍ، فَصَالَحَهُ أَهْلُهَا عَلَى سِتِّمِائَةِ أَلْفِ دِرْهَمٍ. وَقِيلَ: كَانَ الْمُتَوَجِّهَ إِلَى قُوهِسْتَانَ أُمَيْرُ بْنُ أَحْمَرُ الْيَشْكُرِيُّ - وَهِيَ بِلَادُ بَكْرِ بْنِ وَائِلٍ - وَبَعَثَ ابْنُ عَامِرٍ سَرِيَّةً إِلَى رُسْتَاقِ زَامَ مِنْ أَعْمَالِ نَيْسَابُورَ، فَفَتَحَهُ عَنْوَةً، وَفَتَحَ بَاخَرْزَ مِنْ أَعْمَالِ نَيْسَابُورَ أَيْضًا، وَفَتَحَ جُوَيْنَ مِنْ أَعْمَالِ نَيْسَابُورَ أَيْضًا. وَوَجَّهَ ابْنُ عَامِرٍ الْأَسْوَدَ بْنَ كُلْثُومٍ الْعَدَوِيَّ مِنْ عَدِيِّ الرَّبَابِ، وَكَانَ نَاسِكًا، إِلَى بَيْهَقَ، مِنْ أَعْمَالِهِمَا أَيْضًا، فَقَصَدَ قَصَبَتَهُ وَدَخَلَ حِيطَانَ الْبَلَدِ مِنْ ثُلْمَةٍ كَانَتْ فِيهِ، وَدَخَلَتْ مَعَهُ طَائِفَةٌ مِنَ الْمُسْلِمِينَ، فَأَخَذَ الْعَدُوُّ عَلَيْهِمْ تِلْكَ الثُّلْمَةَ، فَقَاتَلَ الْأَسْوَدُ حَتَّى قُتِلَ هُوَ وَطَائِفَةٌ مِمَّنْ مَعَهُ، وَقَامَ بِأَمْرِ النَّاسِ بَعْدَهُ أَخُوهُ أَدْهَمُ بْنُ كُلْثُومٍ، فَظَفِرَ وَفَتَحَ بَيْهَقَ، وَكَانَ الْأَسْوَدُ يَدْعُو اللَّهَ أَنْ يَحْشُرَهُ مِنْ بُطُونِ السِّبَاعِ وَالطَّيْرِ، فَلَمْ يُوَارِهِ أَخُوهُ، وَدَفَنَ مَنِ اسْتُشْهِدَ مِنْ أَصْحَابِهِ. وَفَتَحَ ابْنُ عَامِرٍ بُشْتَ مِنْ نَيْسَابُورَ.   وَافْتَتَحَ خَوَافَ وَأَسْفَرَايِينَ وَأَرْغِيَانَ، ثُمَّ قَصَدَ نَيْسَابُورَ بَعْدَمَا اسْتَوْلَى عَلَى أَعْمَالِهَا وَافْتَتَحَهَا،  فَحَصَرَ أَهْلَهَا أَشْهُرًا، وَكَانَ عَلَى كُلِّ رُبْعٍ مِنْهَا مَرْزُبَانٌ لِلْفُرْسِ يَحْفَظُهُ، فَطَلَبَ صَاحِبُ رُبْعٍ مِنْ تِلْكَ الْأَرْبَاعِ الْأَمَانَ عَلَى أَنْ يُدْخِلَ الْمُسْلِمِينَ الْمَدِينَةَ، فَأُجِيبَ إِلَى ذَلِكَ، فَأَدْخَلَهُمْ لَيْلًا فَفَتَحُوا الْبَابَ وَتَحَصَّنَ مَرْزُبَانُهَا الْأَكْبَرُ فِي حِصْنِهَا، وَمَعَهُ جَمَاعَةٌ، وَطَلَبَ الْأَمَانَ وَالصُّلْحَ عَلَى جَمِيعِ نَيْسَابُورَ، فَصَالَحَهُ عَلَى أَلْفِ أَلْفِ دِرْهَمٍ، وَوَلَّى نَيْسَابُورَ قَيْسَ بْنَ الْهَيْثَمِ السُّلَمِيَّ، وَسَيَّرَ جَيْشًا إِلَى نَسَا وَأَبِيوَرْدَ فَافْتَتَحُوهَا صُلْحًا، وَسَيَّرَ سَرِيَّةً أُخْرَى إِلَى سَرْخَسَ مَعَ عَبْدِ اللَّهِ بْنِ خَازِمٍ السُّلَمِيِّ، فَقَاتَلُوا أَهْلَهَا ثُمَّ طَلَبُوا الْأَمَانَ وَالصُّلْحَ عَلَى أَمَانِ مِائَةِ رَجُلٍ، فَأُجِيبُوا إِلَى ذَلِكَ، فَصَالَحَهُمْ مَرْزُبَانُهَا عَلَى ذَلِكَ، وَسَمَّى مِائَةَ رَجُلٍ وَلَمْ يَذْكُرْ نَفْسَهُ فَقَتَلَهُ، وَدَخَلَ سَرْخَسَ عَنْوَةً. وَأَتَى مَرْزُبَانُ طُوسَ إِلَى ابْنِ عَامِرٍ فَصَالَحَهُ عَنْ طُوسَ عَلَى سِتِّمِائَةِ دِرْهَمٍ، وَسَيَّرَ جَيْشًا إِلَى هَرَاةَ عَلَيْهِمْ عَبْدُ اللَّهِ بْنُ خَازِمٍ  ، وَقِيلَ غَيْرُهُ، فَبَلَغَ مَرْزُبَانَ هَرَاةَ ذَلِكَ، فَسَارَ إِلَى ابْنِ عَامِرٍ فَصَالَحَهُ عَنْ هَرَاةَ وَبَاذَغِيسَ وَبُوشَنْجَ. وَقِيلَ: بَلْ سَارَ ابْنُ عَامِرٍ فِي الْجَيْشِ إِلَى هَرَاةَ، فَقَاتَلَهُ أَهْلُهَا ثُمَّ صَالَحَهُ مَرْزُبَانُهَا عَلَى أَلْفِ أَلْفِ دِرْهَمٍ، وَلَمَّا غَلَبَ ابْنُ عَامِرٍ عَلَى هَذِهِ الْبِلَادِ أَرْسَلَ إِلَيْهِ مَرْزُبَانُ مَرْوَ فَصَالَحَهُ عَلَى أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفِ دِرْهَمٍ، وَقِيلَ غَيْرُ ذَلِكَ، وَأَرْسَلَ ابْنُ عَامِرٍ حَاتِمَ بْنَ النُّعْمَانِ الْبَاهِلِيَّ إِلَى مَرْزُبَانِهَا، وَكَانَتْ مَرْوُ كُلُّهَا صُلْحًا إِلَّا قَرْيَةً مِنْهَا يُقَالُ لَهَا سِنْجُ، فَإِنَّهَا أُخِذَتْ عَنْوَةً ( وَهِيَ بِكَسْرِ السِّينِ الْمُهْمَلَةِ وَالنُّونِ السَّاكِنَةِ وَآخِرُهَا جِيمٌ ). توجيه الأحنف بن قيس إلى طخارستان ومرو الروذ وَوَجَّهَ ابْنُ عَامِرٍ الْأَحْنَفَ بْنَ قَيْسٍ إِلَى طُخَارِسْتَانَ، فَمَرَّ بِرُسْتَاقٍ يُعْرَفُ بِرُسْتَاقِ الْأَحْنَفِ، وَيُدْعَى سِوَانْجَرْدَ، فَحَصَرَ أَهْلَهَا، فَصَالَحُوهُ عَلَى ثَلَاثِمِائَةِ أَلْفِ دِرْهَمٍ، فَقَالَ الْأَحْنَفُ: أُصَالِحُكُمْ عَلَى أَنْ يَدْخُلَ رَجُلٌ مِنَّا الْقَصْرَ فَيُؤَذِّنَ فِيهِ، وَيُقِيمَ فِيكُمْ حَتَّى يَنْصَرِفَ. فَرَضُوا بِذَلِكَ، وَمَضَى الْأَحْنَفُ إِلَى مَرْوِ الرُّوَذِ فَقَاتَلَهُ أَهْلُهَا فَقَتَلَهُمْ وَهَزَمَهُمْ وَحَصَرَهُمْ، وَكَانَ مَرْزُبَانُهَا مِنْ أَقَارِبِ بَاذَانَ صَاحِبِ الْيَمَنِ، فَكَتَبَ إِلَى الْأَحْنَفِ: إِنَّهُ دَعَانِي إِلَى الصُّلْحِ إِسْلَامُ بَاذَانَ، فَصَالَحَهُ عَلَى سِتِّمِائَةِ أَلْفٍ، وَسَيَّرَ الْأَحْنَفَ سَرِيَّةً، فَاسْتَوْلَتْ عَلَى رُسْتَاقِ بَغَ وَاسْتَاقَتْ مِنْهُ مَوَاشِيَ، ثُمَّ صَالَحُوا أَهْلَهُ. وَجُمِعَ لَهُ أَهْلُ طُخَارِسْتَانَ، فَاجْتَمَعَ أَهْلُ الْجُوزَجَانِ وَالطَّالَقَانِ وَالْفَارِيَابِ وَمَنْ حَوْلَهُمْ فِي خَلْقٍ كَثِيرٍ، فَالْتَقَوْا وَاقْتَتَلُوا، وَحَمَلَ مَلِكُ الصَّغَانِيَانِ عَلَى الْأَحْنَفِ، فَانْتَزَعَ الْأَحْنَفُ الرُّمْحَ مِنْ يَدِهِ وَقَاتَلَ قِتَالًا شَدِيدًا، فَانْهَزَمَ الْمُشْرِكُونَ وَقَتَلَهُمُ الْمُسْلِمُونَ قَتْلًا ذَرِيعًا كَيْفَ شَاءُوا، وَعَادَ إِلَى مَرْوِ الرُّوَذِ، وَلَحِقَ بَعْضُ الْعَدُوِّ بِالْجُوزَجَانِ، فَوَجَّهَ إِلَيْهِمُ الْأَحْنَفُ الْأَقْرَعَ بْنَ حَابِسٍ التَّمِيمِيَّ فِي خَيْلٍ وَقَالَ: يَا بَنِي تَمِيمٍ تَحَابُّوا وَتَبَاذَلُوا تُعْدَلْ أُمُورُكُمْ، وَابْدَءُوا بِجِهَادِ بُطُونِكُمْ وَفُرُوجِكُمْ يَصْلُحْ لَكُمْ دِينُكُمْ، وَلَا تَغْلُوا يَسْلَمْ لَكُمْ جِهَادُكُمْ. فَسَارَ الْأَقْرَعُ فَلَقِيَ الْعَدُوَّ بِالْجُوزَجَانِ فَكَانَتْ بِالْمُسْلِمِينَ جَوْلَةٌ، ثُمَّ عَادُوا فَهَزَمُوا الْمُشْرِكِينَ وَفَتَحُوا الْجُوزَجَانَ عَنْوَةً، فَقَالَ ابْنُ الْغَرِيزَةِ النَّهْشَلِيُّ: سَقَى صَوْبُ السَّحَابِ إِذَا اسْتَهَلَّتْ مَصَارِعَ فِتْيَةٍ بِالْجُوزَجَانِ     إِلَى الْقَصْرَيْنِ مِنْ رُسْتَاقِ خُوتٍ أَقَادَهُمْ هُنَاكَ الْأَقْرَعَانِ وَفَتَحَ الْأَحْنَفُ الطَّالَقَانَ صُلْحًا، وَفَتَحَ الْفَارِيَابَ  ، وَقِيلَ: بَلْ فَتَحَهَا أُمَيْرُ بْنُ أَحْمَرَ، ثُمَّ سَارَ الْأَحْنَفُ إِلَى بَلْخَ، وَهِيَ مَدِينَةُ طُخَارِسْتَانَ، فَصَالَحَهُ أَهْلُهَا عَلَى أَرْبَعِمِائَةِ أَلْفٍ، وَقِيلَ: سَبْعِمِائَةِ أَلْفٍ، وَاسْتَعْمَلَ عَلَى بَلْخَ أَسِيدَ بْنَ الْمُتَشَمِّسِ، ثُمَّ سَارَ إِلَى خَوَارِزْمَ، وَهِيَ عَلَى نَهْرِ جَيْحُونَ، فَلَمْ يَقْدِرْ عَلَيْهَا، فَاسْتَشَارَ أَصْحَابَهُ، فَقَالَ لَهُ حُضَيْنُ بْنُ الْمُنْذِرِ: قَالَ عَمْرُو بْنُ مَعْدِ يكَرِبَ: إِذَا لَمْ تَسْتَطِعْ أَمْرًا فَدَعْهُ     وَجَاوِزْهُ إِلَى مَا تَسْتَطِيعُ فَعَادَ إِلَى بَلْخَ وَقَدْ قَبَضَ أَسِيدٌ صُلْحَهَا، وَوَافَقَ وَهُوَ يُجِيبُهُمُ الْمَهْرَجَانَ، فَأَهْدَوْا لَهُ هَدَايَا كَثِيرَةً مِنْ دَرَاهِمَ وَدَنَانِيرَ وَدَوَابَّ وَأَوَانٍ وَثِيَابٍ وَغَيْرِ ذَلِكَ، فَقَالَ لَهُمْ: مَا صَالَحْنَاهُمْ عَلَى هَذَا !: فَقَالُوا لَا، وَلَكِنْ هَذَا شَيْءٌ نَفْعَلُهُ فِي هَذَا الْيَوْمِ بِأُمَرَائِنَا. فَقَالَ: مَا أَدْرِي مَا هَذَا وَلَعَلَّهُ مِنْ حَقِّي، وَلَكِنْ أَقْبِضُهُ حَتَّى أَنْظُرَ، فَقَبَضَهُ حَتَّى قَدِمَ الْأَحْنَفُ فَأَخْبَرَهُ، فَسَأَلَهُمْ عَنْهُ، فَقَالُوا مَا قَالُوا لِأَسِيدٍ، فَحَمَلَهُ إِلَى ابْنِ عَامِرٍ وَأَخْبَرَهُ عَنْهُ، فَقَالَ: خُذْهُ يَا أَبَا بَحْرٍ. قَالَ: لَا حَاجَةَ لِي فِيهِ. فَأَخَذَهُ ابْنُ عَامِرٍ. قَالَ الْحَسَنُ الْبَصْرِيُّ: فَضَمَّهُ الْقُرَشِيُّ     ، وَكَانَ مُضِمًّا . وَلَمَّا تَمَّ لَابْنِ عَامِرٍ هَذَا الْفَتْحُ قَالَ لَهُ النَّاسُ: مَا فُتِحَ لِأَحَدٍ مَا فُتِحَ عَلَيْكَ، فَارِسُ وَكَرْمَانُ وَسِجِسْتَانُ وَخُرَاسَانُ. فَقَالَ: لَا جَرَمَ لَأَجْعَلَنَّ شُكْرِي لِلَّهِ عَلَى ذَلِكَ أَنْ أَخْرُجَ مُحْرِمًا مِنْ مَوْقِفِي هَذَا. فَأَحْرَمَ بِعُمْرَةٍ مِنْ نَيْسَابُورَ وَقَدِمَ عَلَى عُثْمَانَ وَاسْتَخْلَفَ عَلَى خُرَاسَانَ قَيْسَ بْنَ الْهَيْثَمِ، فَسَارَ قَيْسٌ بَعْدَ شُخُوصِهِ فِي أَرْضِ طَخَارِسْتَانَ، فَلَمْ يَأْتِ بَلَدًا مِنْهَا إِلَّا صَالَحَهُ أَهْلُهُ وَأَذْعَنُوا لَهُ، حَتَّى أَتَى سِمِنْجَانَ فَامْتَنَعُوا عَلَيْهِ، فَحَصَرَهُمْ حَتَّى فَتَحَهَا عَنْوَةً.

     ✧ Mention of Ibn ʿĀmir's march to Khurāsān and its conquest When ʿUmar b. al-Khaṭṭāb was killed, the people of Khurāsān broke their pact and acted treacherously. When Ibn ʿĀmir conquered Fārs, Ḥabīb b. Aws al-Tamīmī stood before him and said: 'O amīr, the land lies before you, and only a little of it has been conquered. March forth, for Allah is your helper.' He replied: 'Have we not been commanded to march?' He disliked showing that he had accepted his opinion. It is also said that when Ibn ʿĀmir conquered Fārs, he returned to al-Baṣrah, leaving Sharīk b. al-Aʿwar al-Ḥārithī as his deputy over Iṣṭakhr. Sharīk built the mosque of Iṣṭakhr. When he entered al-Baṣrah, al-Aḥnaf b. Qays—or someone else, it is said—came to him and said: 'Your enemy flees from you and fears you, and the lands are vast. March forth, for Allah is your helper and strengthens His religion.' So he prepared and marched, leaving Ziyād as his deputy over al-Baṣrah, and went to Kirmān. He appointed Mujāshiʿ b. Masʿūd al-Sulamī, a Companion, over it and ordered him to fight its people, for they too had broken their pact. He appointed al-Rabīʿ b. Ziyād al-Ḥārithī over Sijistān, whose people had also acted treacherously and broken the peace treaty. Ibn ʿĀmir marched to Naysābūr, placing al-Aḥnaf b. Qays at the head of his vanguard. He came to al-Ṭabasayn, two fortresses that are the gates of Khurāsān, whose people made peace with him. He marched to Qūhistān, whose people met him, and he fought them until he forced them into their fortress. Ibn ʿĀmir arrived there, and its people made peace with him for six hundred thousand dirhams. It is also said that the one who went to Qūhistān—the lands of Bakr b. Wāʾil—was Umayr b. Aḥmar al-Yashkurī. Ibn ʿĀmir sent a raiding party to the rural district of Zām, in the dependencies of Naysābūr, and conquered it by force. He also conquered Bākharz, also in the dependencies of Naysābūr, and Juwayn, also in the dependencies of Naysābūr. Ibn ʿĀmir dispatched al-Aswad b. Kulthūm al-ʿAdawī, of ʿAdī al-Rabāb, a devout man, to Bayhaq, also in their dependencies. He made for its chief town and entered the walls of the city through a breach in it, and a company of Muslims entered with him. The enemy seized that breach against them, and al-Aswad fought until he and a company of those with him were killed. His brother Adham b. Kulthūm took charge of the men after him, prevailed, and conquered Bayhaq. Al-Aswad had prayed to Allah to gather him from the bellies of beasts and birds, so his brother did not bury him, and he buried those of his companions who were martyred. Ibn ʿĀmir conquered Busht in Naysābūr. He conquered Khawāf, Asfarāyīn, and Arghiyān. Then he made for Naysābūr after taking control of its dependencies and conquering it. He besieged its people for months. Each quarter of it had a Persian marzbān guarding it. The lord of one of those quarters sought a guarantee of safety on condition that he admit the Muslims into the city. He was granted that, and he admitted them by night. They opened the gate, and its chief marzbān fortified himself in its citadel with a group. He sought safety and peace for all of Naysābūr, and Ibn ʿĀmir made peace with him for one million dirhams. He appointed Qays b. al-Haytham al-Sulamī over Naysābūr. He sent an army to Nasā and Abīward, and they conquered them by treaty. He sent another raiding party to Sarakhs under ʿAbd Allāh b. Khāzim al-Sulamī. They fought its people, then the latter sought safety and peace on terms of safety for one hundred men. They were granted that, and its marzbān made peace with them on that basis. He named one hundred men but did not mention himself, so he killed him and entered Sarakhs by force. The marzbān of Ṭūs came to Ibn ʿĀmir and made peace with him for Ṭūs for six hundred dirhams. He sent an army to Herāt under ʿAbd Allāh b. Khāzim—or someone else, it is said. The marzbān of Herāt learned of that and went to Ibn ʿĀmir, making peace with him for Herāt, Bādhaghīs, and Būshanj. It is also said that Ibn ʿĀmir marched with the army to Herāt, fought its people, and then its marzbān made peace with him for one million dirhams. When Ibn ʿĀmir had subdued these lands, the marzbān of Marw sent to him and made peace for two million two hundred thousand dirhams—or something else, it is said. Ibn ʿĀmir sent Ḥātim b. al-Nuʿmān al-Bāhilī to its marzbān. All of Marw was acquired by treaty except a village of it called Sinj, which was taken by force (it is with a kasrah on the unpointed sīn, a sukūn on the nūn, and ending in jīm). Dispatch of al-Aḥnaf b. Qays to Ṭukhāristān and Marw al-Rūdh Ibn ʿĀmir dispatched al-Aḥnaf b. Qays to Ṭukhāristān. He passed by a rural district known as the rural district of al-Aḥnaf, called Siwānjard, and besieged its people. They made peace with him for three hundred thousand dirhams. Al-Aḥnaf said: 'I will make peace with you on condition that a man of ours enter the palace and call the adhān in it, and remain among you until he departs.' They agreed to that. Al-Aḥnaf went on to Marw al-Rūdh, whose people fought him, and he killed them, routed them, and besieged them. Its marzbān was one of the relatives of Bādhān, the governor of Yemen, and he wrote to al-Aḥnaf: 'The Islam of Bādhān has called me to peace.' So he made peace with him for six hundred thousand. Al-Aḥnaf sent a raiding party, and it took control of the rural district of Bagh and drove off livestock from it; then its people made peace. The people of Ṭukhāristān gathered against him: the people of al-Jūzjān, al-Ṭālaqān, al-Fāryāb, and those around them assembled in great numbers. They met and fought, and the king of al-Ṣaghāniyān charged at al-Aḥnaf. Al-Aḥnaf snatched the spear from his hand and fought fiercely. The polytheists fled, and the Muslims killed them in great slaughter as they wished. He returned to Marw al-Rūdh. Some of the enemy caught up with al-Jūzjān, so al-Aḥnaf sent al-Aqraʿ b. Ḥābis al-Tamīmī against them with cavalry, saying: 'O Banū Tamīm, love one another and give generously to one another, and your affairs will be set right. Begin with striving against your bellies and your private parts, and your religion will be sound for you. Do not go to extremes, and your striving will be safe for you.' Al-Aqraʿ marched and met the enemy at al-Jūzjān. The Muslims suffered a setback, then they returned and routed the polytheists and conquered al-Jūzjān by force. Ibn al-Gharīzah al-Nahshalī said: May the downpour of the clouds, when they pour, water the battlefields of young men at al-Jūzjān, to the two palaces of the rural district of Khūt, where the two Aqraʿs exacted vengeance for them. Al-Aḥnaf conquered al-Ṭālaqān by treaty and conquered al-Fāryāb—though it is said that Umayr b. Aḥmar conquered it. Then al-Aḥnaf marched to Balkh, the city of Ṭukhāristān, and its people made peace with him for four hundred thousand—or seven hundred thousand, it is said. He appointed Usayd b. al-Mutashammis over Balkh. Then he marched to Khwārizm, which lies on the Jayḥūn River, but he could not prevail over it. He consulted his companions, and Ḥuḍayn b. al-Mundhir said to him: 'ʿAmr b. Maʿdīkarib said: If you cannot attain a matter, leave it and pass on to what you can attain.' So he returned to Balkh. Usayd had received its tribute, and it happened that he was answering their festival of Mihrajān. They gave him many gifts of dirhams, dinars, mounts, vessels, garments, and other things. He said to them: 'We did not make peace with them for this.' They said: 'No, but this is something we do on this day for our commanders.' He said: 'I do not know what this is; perhaps it is my due, but I will take it until I look into it.' He took it until al-Aḥnaf arrived and informed him. He asked them about it, and they said what they had said to Usayd. So he carried it to Ibn ʿĀmir and told him about it. Ibn ʿĀmir said: 'Take it, O Abū Baḥr.' He said: 'I have no need of it.' So Ibn ʿĀmir took it. Al-Ḥasan al-Baṣrī said: 'The Qurashī clutched it, and he was one who clutched.' When this conquest was completed for Ibn ʿĀmir, people said to him: 'No one has had conquered for him what has been conquered for you: Fārs, Kirmān, Sijistān, and Khurāsān.' He said: 'It is certain that I will make my gratitude to Allah for that by departing in iḥrām from this very place of mine.' So he entered iḥrām for ʿumrah from Naysābūr and went to ʿUthmān, leaving Qays b. al-Haytham as his deputy over Khurāsān. After his departure, Qays marched through the land of Ṭukhāristān, and he came to no town of it but its people made peace with him and submitted to him, until he reached Siminjān, whose people resisted him, and he besieged them until he conquered it by force.

209. Tarikh (al-Tabari) 2006No grade recorded

     ذكر فَتْحِ كَرْمَانَ   لَمَّا سَارَ ابْنُ عَامِرٍ عَنْ كَرْمَانَ إِلَى خُرَاسَانَ وَاسْتَعْمَلَ مُجَاشِعَ بْنَ مَسْعُودٍ السُّلَمِيَّ عَلَى كَرْمَانَ، عَلَى مَا ذَكَرْنَاهُ قَبْلُ، أَمَرَهُ أَنْ يَفْتَحَهَا، وَكَانَ أَهْلُهَا قَدْ نَكَثُوا وَغَدَرُوا، فَفَتَحَ هَمِيدَ عَنْوَةً وَاسْتَبْقَى أَهْلَهَا وَأَعْطَاهُمْ أَمَانًا، وَبَنَى بِهَا قَصْرًا يُعْرَفُ بِقَصْرِ مُجَاشِعٍ، وَأَتَى السِّيرَجَانَ، وَهِيَ مَدِينَةُ كَرْمَانَ، فَأَقَامَ عَلَيْهَا أَيَّامًا يَسِيرَةً وَأَهْلُهَا مُتَحَصِّنُونَ، فَقَاتَلَهُمْ وَفَتَحَهَا عَنْوَةً، فَجَلَا كَثِيرٌ مِنْ أَهْلِهَا عَنْهَا، وَفَتَحَ جِيرَفْتَ عَنْوَةً، وَسَارَ فِي كَرْمَانَ فَدَوَّخَ أَهْلَهَا، وَأَتَى الْقَفَصَ وَقَدْ تَجَمَّعَ لَهُ خَلْقٌ كَثِيرٌ مِنَ الْأَعَاجِمِ الَّذِينَ جَلَوْا، فَقَاتَلَهُمْ فَظَفِرَ بِهِمْ وَظَهَرَ عَلَيْهِمْ، وَهَرَبَ كَثِيرٌ مِنْ أَهْلِ كَرْمَانَ فَرَكِبُوا الْبَحْرَ، وَلَحِقَ بَعْضُهُمْ بِمُكْرَانَ وَبَعْضُهُمْ بِسِجِسْتَانَ، فَأُقْطِعَتِ الْعَرَبُ مَنَازِلَهُمْ وَأَرَاضِيَهُمْ فَعَمَّرُوهَا، وَاحْتَفَرُوا لَهَا الْقُنِيَّ فِي مَوَاضِعَ مِنْهَا، وَأَدَّوُا الْعُشْرَ مِنْهَا.

     ✧ Mention of the conquest of Kirmān When Ibn ʿĀmir marched from Kirmān to Khurāsān and appointed Mujāshiʿ b. Masʿūd al-Sulamī over Kirmān, as we mentioned before, he ordered him to conquer it. Its people had broken their pact and acted treacherously. He conquered Humayd by force, spared its people, granted them safe-conduct, and built there a palace known as the Palace of Mujāshiʿ. He came to al-Sīrajān, which is the city of Kirmān, and encamped against it for a few days while its people were fortified. He fought them and conquered it by force, and many of its people were expelled from it. He conquered Jīruft by force. He marched through Kirmān, subjugated its people, and came to al-Qafaṣ, where a great multitude of the Persians who had been expelled had gathered against him. He fought them, triumphed over them, and prevailed. Many of the people of Kirmān fled and took to the sea; some of them reached Mukrān and some Sijistān. The Arabs were granted their dwellings and lands as fiefs, cultivated them, dug canals in parts of them, and paid the tithe from them.

210. Tarikh (al-Tabari) 2007No grade recorded

     ذكر فَتْحِ سِجِسْتَانَ وَكَابُلَ وَغَيْرِهِمَا قَدْ تَقَدَّمَ فَتْحُ سِجِسْتَانَ أَيَّامَ عُمَرَ بْنِ الْخَطَّابِ، ثُمَّ إِنَّ أَهْلَهَا نَقَضُوا بَعْدَهُ. فَلَمَّا تَوَجَّهَ ابْنُ عَامِرٍ إِلَى خُرَاسَانَ سَيَّرَ إِلَيْهَا مِنْ كَرْمَانَ الرَّبِيعَ بْنَ زِيَادٍ الْحَارِثِيَّ  ، فَقَطَعَ الْمَفَازَةَ حَتَّى أَتَى حِصْنَ زَالِقٍ، فَأَغَارَ عَلَى أَهْلِهِ يَوْمَ مَهْرَجَانٍ وَأَخَذَ الدِّهْقَانَ، فَافْتَدَى نَفْسَهُ بِأَنْ غَرَزَ عَنَزَةً وَغَمَرَهَا ذَهَبًا وَفِضَّةً، وَصَالَحَهُ عَلَى صُلْحِ فَارِسَ. ثُمَّ أَتَى بَلْدَةً يُقَالُ لَهَا كَرْكُوَيْهِ، فَصَالَحَهُ أَهْلُهَا، وَسَارَ إِلَى زَرَنْجَ فَنَزَلَ عَلَى مَدِينَةِ رُوَشْتَ بِقُرْبِ زَرَنْجَ، فَقَاتَلَهُ أَهْلُهَا وَأُصِيبَ رِجَالٌ مِنَ الْمُسْلِمِينَ. ثُمَّ انْهَزَمَ الْمُشْرِكُونَ وَقُتِلَ مِنْهُمْ مَقْتَلَةٌ عَظِيمَةٌ، وَأَتَى الرَّبِيعُ نَاشِرُوذَ فَفَتَحَهَا، ثُمَّ أَتَى شَرْوَاذَ فَغَلَبَ عَلَيْهَا، وَسَارَ مِنْهَا إِلَى زَرَنْجَ فَنَازَلَهَا وَقَاتَلَهُ أَهْلُهَا فَهَزَمَهُمْ وَحَصَرَهُمْ، فَأَرْسَلَ إِلَيْهِ مَرْزُبَانُهَا لِيُصَالِحَهُ وَاسْتَأْمَنَهُ عَلَى نَفْسِهِ لِيَحْضُرَ عِنْدَهُ فَأَمَّنَهُ، وَجَلَسَ لَهُ الرَّبِيعُ عَلَى جَسَدٍ مِنْ أَجْسَادِ الْقَتْلَى وَاتَّكَأَ عَلَى آخَرَ، وَأَمَرَ أَصْحَابَهُ فَفَعَلُوا مِثْلَهُ، فَلَمَّا رَآهُمُ الْمَرْزُبَانُ هَالَهُ ذَلِكَ فَصَالَحَهُ عَلَى أَلْفِ وَصِيفٍ مَعَ كُلِّ وَصِيفٍ جَامٌ مَنْ ذَهَبٍ، وَدَخَلَ الْمُسْلِمُونَ الْمَدِينَةَ. ثُمَّ سَارَ مِنْهَا إِلَى سَنَارُوذَ، وَهِيَ وَادٍ، فَعَبَرَهُ وَأَتَى الْقَرْيَةَ الَّتِي بِهَا مَرْبِطُ فَرَسِ رُسْتُمَ الشَّدِيدِ، فَقَاتَلَهُ أَهْلُهَا، فَظَفِرَ بِهِمْ ثُمَّ عَادَ إِلَى زَرَنْجَ وَأَقَامَ بِهَا نَحْوَ سَنَةً، وَعَادَ إِلَى ابْنِ عَامِرٍ، وَاسْتَخْلَفَ عَلَيْهَا عَامِلًا، فَأَخْرَجَ أَهْلُهَا الْعَامِلَ وَامْتَنَعُوا. فَكَانَتْ وِلَايَةُ الرَّبِيعِ سَنَةً وَنِصْفًا. وَسَبَى فِيهَا أَرْبَعِينَ أَلْفَ رَأْسٍ. وَكَانَ كَاتِبُهُ الْحَسَنَ الْبَصْرِيَّ. فَاسْتَعْمَلَ ابْنُ عَامِرٍ عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ بْنِ حَبِيبِ بْنِ عَبْدِ شَمْسٍ عَلَى سِجِسْتَانَ، فَسَارَ إِلَيْهَا فَحَصَرَ زَرَنْجَ، فَصَالَحَهُ مَرْزُبَانُهَا عَلَى أَلْفَيْ أَلْفِ دِرْهَمٍ وَأَلْفَيْ وَصِيفٍ. وَغَلَبَ عَبْدُ الرَّحْمَنِ عَلَى مَا بَيْنَ زَرَنْجَ وَالْكَشِّ مِنْ نَاحِيَةِ الْهِنْدِ، وَغَلَبَ مِنْ نَاحِيَةِ الرُّخَّجِ عَلَى مَا بَيْنَهُ وَبَيْنَ الدَّاوَرِ. فَلَمَّا انْتَهَى إِلَى بَلَدِ الدَّاوَرِ حَصَرَهُمْ فِي جَبَلِ الزَّوْرِ، ثُمَّ صَالَحَهُمْ وَدَخَلَ عَلَى الزُّورِ، وَهُوَ صَنَمٌ مِنْ ذَهَبٍ، عَيْنَاهُ يَاقُوتَتَانِ، فَقَطَعَ يَدَهُ وَأَخَذَ الْيَاقُوتَتَيْنِ، ثُمَّ قَالَ لِلْمَرْزُبَانِ: دُونَكَ الذَّهَبُ وَالْجَوْهَرُ، وَإِنَّمَا أَرَدْتُ أَنْ أُعْلِمَكَ أَنَّهُ لَا يَضُرُّ وَلَا يَنْفَعُ. وَفَتَحَ كَابُلَ وَزَابُلِسْتَانَ، وَهِيَ وِلَايَةُ غَزْنَةَ، ثُمَّ عَادَ إِلَى زَرَنْجَ فَأَقَامَ بِهَا حَتَّى اضْطَرَبَ أَمْرُ عُثْمَانَ، فَاسْتَخْلَفَ عَلَيْهَا أُمَيْرَ بْنَ أَحْمَرَ الْيَشْكُرِيَّ وَانْصَرَفَ، فَأَخْرَجَ أَهْلُهَا أُمَيْرَ بْنَ أَحْمَرَ وَامْتَنَعُوا، وَلِأُمَيْرٍ يَقُولُ زِيَادُ بْنُ الْأَعْجَمِ: لَوْلَا أُمَيْرٌ هَلَكَتْ يَشْكُرُ وَيَشْكُرُ هَلْكَى عَلَى كُلِّ حَالٍ

     ✧ Mention of the conquest of Sijistān, Kābul, and other places The conquest of Sijistān had already occurred in the days of ʿUmar b. al-Khaṭṭāb, then its people broke the treaty after him. When Ibn ʿĀmir turned toward Khurāsān, he dispatched from Kirmān al-Rabīʿ b. Ziyād al-Ḥārithī to it. He crossed the desert until he came to the fort of Zāliq, and raided its people on the day of Mehrajān. He seized the dihqān, who ransomed himself by planting a spear and burying it in gold and silver, and made peace with him on the terms of the peace of Fāris. Then he came to a town called Karkūyah, and its people made peace with him. He marched to Zaranj and encamped at the city of Rūsht near Zaranj. Its people fought him and some men of the Muslims were wounded. Then the polytheists were routed and a great slaughter befell them. Al-Rabīʿ came to Nāshirūdh and conquered it, then came to Sharwādh and gained dominance over it, and marched from there to Zaranj. He besieged it and its people fought him, so he defeated them and blockaded them. Its marzbān sent to him to make peace and sought a guarantee of safety for himself so that he might come into his presence, so he granted him safety. Al-Rabīʿ sat for him on a corpse from among the bodies of the slain and leaned on another, and he ordered his companions to do likewise. When the marzbān saw them, that terrified him, so he made peace with him for a thousand servant boys, each boy with a cup of gold, and the Muslims entered the city. Then he marched from there to Sanārūdh, which is a valley, crossed it, and came to the village where the stable of the horse of Rustam al-Shadīd was. Its people fought him, and he prevailed over them. Then he returned to Zaranj and stayed there about a year, then returned to Ibn ʿĀmir, leaving a governor in his place over it. Its people expelled the governor and refused to submit. Al-Rabīʿ's governorship lasted a year and a half, and he took captive forty thousand heads during it. His scribe was al-Ḥasan al-Baṣrī. Ibn ʿĀmir appointed ʿAbd al-Raḥmān b. Samurah b. Ḥabīb b. ʿAbd Shams over Sijistān. He marched to it and besieged Zaranj. Its marzbān made peace with him for two million dirhams and two thousand servant boys. ʿAbd al-Raḥmān gained dominance over what lies between Zaranj and al-Kashsh on the side of India, and he gained dominance on the side of al-Rukhkhaj over what lies between it and al-Dāwar. When he reached the land of al-Dāwar, he besieged them in the mountain of al-Zūr. Then he made peace with them and entered upon al-Zūr, which is an idol of gold, its eyes two rubies. He cut off its hand and took the two rubies, then said to the marzbān: "The gold and jewels are yours; I only wanted to show you that it can neither harm nor benefit." He conquered Kābul and Zābulistān, which is the province of Ghaznah. Then he returned to Zaranj and stayed there until the affair of ʿUthmān became disordered. He left Umayr b. Aḥmar al-Yashkurī as his deputy over it and departed. Its people expelled Umayr b. Aḥmar and refused to submit. About Umayr, Ziyād b. al-Aʿjam said: Were it not for Umayr, Yashkur would have perished, and Yashkur are dead in every case.

211. Tarikh (al-Tabari) 2008No grade recorded

     فتوحات ابن عامر وَفِي هَذِهِ السَّنَةِ فَتَحَ ابْنُ عَامِرٍ فُتُوحَاتٍ كَثِيرَةً كَانَ قَدْ نَقَضَ أَهْلُهَا مَا كَانَ لَهُمْ مِنَ الصُّلْحِ، فَمِنْ ذَلِكَ مَا فَتَحَ عَنْوَةً، وَمِنْ ذَلِكَ مَا فَتَحَ صُلْحًا، فَكَانَ فِي جُمْلَةِ مَا صَالَحَ عَلَيْهِ بَعْضُ الْمَدَائِنِ - وَهِيَ مَرْوُ - عَلَى أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفٍ، وَقِيلَ: عَلَى سِتَّةِ آلَافِ أَلْفٍ وَمِائَتَيْ أَلْفٍ. وَفِي هَذِهِ السَّنَةِ حَجَّ بِالنَّاسِ عُثْمَانُ بْنُ عَفَّانَ، ؓ. فتح أرمينية وقتل كسرى وَقَالَ الْوَاقِدِيُّ: وَفِي هَذِهِ السَّنَةِ فُتِحَتْ أَرْمِينِيَةُ عَلَى يَدَيْ حَبِيبِ بْنِ مَسْلَمَةَ. وَفِي هَذِهِ السَّنَةِ قُتِلَ كِسْرَى مَلِكُ الْفُرْسِ.

     ✧ The conquests of Ibn ʿĀmir In this year, Ibn ʿĀmir achieved many conquests, whose people had broken the peace treaty they had. Among them were those he conquered by force, and among them were those he conquered by treaty. Among the total of what he made peace upon was some of the cities—which is Marw—for two million and two hundred thousand, and it was said: for six million and two hundred thousand. In this year, ʿUthmān b. ʿAffān, ؓ, led the people in the Hajj. The conquest of Armenia and the killing of Kisrā Al-Wāqidī said: In this year, Armenia was conquered at the hands of Ḥabīb b. Maslamah. In this year, Kisrā, the king of the Persians, was killed.

212. Tarikh (al-Tabari) 2009No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ عُوَيْمِرُ بْنُ عَامِرِ بْنِ زَيْدِ بْنِ قَيْسِ بْنِ عَائِشَةَ بْنِ أُمَيَّةَ عُوَيْمِرُ بْنُ عَامِرِ بْنِ زَيْدِ بْنِ قَيْسِ بْنِ عَائِشَةَ بْنِ أُمَيَّةَ، أَبُو الدَّرْدَاءِ:  كَانَ آخِرَ أَهْلِ دَارِهِ إِسْلَامًا، وَكَانَ مُتَمَسِّكًا بِصَنَمٍ لَهُ، وَكَانَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ مُؤَاخِيًا لَهُ فِي الْجَاهِلِيَّةِ، وَأَسْلَمَ ابْنُ رَوَاحَةَ  وَدَعَاهُ فَأَبَى وَتَجَنَّبَهُ. وَجَاءَهُ يَوْمًا فَلَمَّا خَرَجَ مِنْ بَيْتِهِ دَخَلَ ابْنُ رَوَاحَةَ فَضَرَبَ الصَّنَمَ بِقُدُومِهِ فَقَطَعَهُ، فَقَالَتْ زَوْجَتُهُ: أَهْلَكْتَنِي يَا ابْنَ رَوَاحَةَ. فَخَرَجَ، وَجَاءَ أَبُو الدَّرْدَاءِ فَوَجَدَ الْمَرْأَةَ تَبْكِي خَوْفًا مِنْهُ، فَقَالَ: مَا شَأْنُكِ؟ قَالَتْ: أَخُوكَ ابْنُ رَوَاحَةَ دَخَلَ إِلَى الصَّنَمِ فَصَنَعَ بِهِ مَا تَرَى، فَغَضِبَ غَضَبًا شَدِيدًا، ثُمَّ فَكَّرَ فِي نَفْسِهِ، فَقَالَ: لَوْ كَانَ عِنْدَهُ خَيْرٌ لَدَفَعَ عَنْ نَفْسِهِ. فَانْطَلَقَ إِلَى رَسُولِ اللَّهِ ﷺ فَأَسْلَمَ. وَاخْتَلَفُوا: هَلْ شَهِدَ أُحُدًا أَمْ لَا؟ وَقَدْ شَهِدَ بَعْدَ ذَلِكَ مَشَاهِدَ كَثِيرَةً. وَعَنْ خُثَيْمَةَ، عَنْ أَبِي الدَّرْدَاءِ، قَالَ: كُنْتُ تَاجِرًا قَبْلَ أَنْ يُبْعَثَ النَّبِيُّ ﷺ، فَلَمَّا بُعِثَ مُحَمَّدٌ زَاوَلْتُ التِّجَارَةَ وَالْعِبَادَةَ فَلَمْ تَجْتَمِعَا، فَاخْتَرْتُ الْعِبَادَةَ وَتَرَكْتُ التِّجَارَةَ. وَعَنْ أُمِّ الدَّرْدَاءِ، قَالَتْ: كَانَ لِأَبِي الدَّرْدَاءِ سِتُّونَ وَثَلَاثُمِائَةِ خَلِيلٍ فِي اللَّهِ عَزَّ وَجَلَّ يَدْعُو لَهُمْ فِي الصَّلَاةِ، قَالَتْ: فَقُلْتُ لَهُ فِي ذَلِكَ، فَقَالَ: إِنَّهُ لَيْسَ رَجُلٌ يَدْعُو لِأَخِيهِ الْغَيْبَ إِلَّا وَكَّلَ اللَّهُ بِهِ مَلَكَيْنِ يَقُولَانِ: فَلَكَ مِثْلُ ذَلِكَ، أَفَلَا أَرْغَبُ أَنْ تَدْعُوَ لِي الْمَلَائِكَةُ. وَعَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ: اسْتُعْمِلَ أَبُو الدَّرْدَاءِ عَلَى الْقَضَاءِ فَأَصْبَحَ النَّاسُ يُهَنُّونَهُ، فَقَالَ: أَتُهَنُّونِي بِالْقَضَاءِ وَقَدْ جُعِلْتُ عَلَى رَأْسٍ مُهْوَاةٍ مَنْزِلَتُهَا أَبْعَدُ مِنْ عَدَنَ، وَلَوْ عَلِمَ النَّاسُ مَا فِي الْقَضَاءِ لَأَخَذُوهُ بِالدُّوَلِ رَغْبَةً عَنْهُ وَكَرَاهِيَةً لَهُ، وَلَوْ يَعْلَمُ النَّاسُ مَا فِي الْأَذَانِ لَأَخَذُوهُ بِالدُّوَلِ رَغْبَةً فِيهِ وَحِرْصًا عَلَيْهِ. وَعَنْ لُقْمَانَ بْنِ عَامِرٍ، عَنْ أَبِي الدَّرْدَاءِ: أَنَّهُ كَانَ يَشْتَرِي الْعَصَافِيرَ مِنَ الصِّبْيَانِ وَيُرْسِلُهُنَّ، وَيَقُولُ: اذْهَبْنَ فَعِشْنَ. وعن عَمْرُو بْنُ مَيْمُونِ بْنِ مِهْرَانَ، عَنْ أَبِيهِ، قَالَ: قَالَتْ أُمُّ الدَّرْدَاءِ لِأَبِي الدَّرْدَاءِ: إِنِ احْتَجْتُ بَعْدَكَ آكُلُ الصَّدَقَةَ؟ قَالَ: لَا، اعْمَلِي وَكُلِي، قَالَتْ: فَإِنْ ضَعُفْتُ عَنِ الْعَمَلِ؟ قَالَ: الْتَقِطِي السُّنْبُلَ وَلَا تَأْكُلِي الصَّدَقَةَ. قَالَ: وعن أَبي عُثْمَانَ النَّهْدِيُّ، أَنَّ أَبَا الدَّرْدَاءِ كَانَ يَقُولُ: لَوْلَا ثَلَاثٌ لَمْ أُبَالِ مَتَى مِتُّ: لَوْلَا أَنْ أَظْمَأَ بِالْهَوَاجِرِ، وَلَوْلَا أَنْ أُعَفِّرَ وَجْهِي بِالتُّرَابِ، وَلَوْلَا أَنْ آمُرَ بِالْمَعْرُوفِ وَأَنْهَى عَنِ الْمُنْكَرِ. قَالَ: وعن مُعَاوِيَةُ بْنُ قُرَّةَ: أَنَّ أَبَا الدَّرْدَاءِ اشْتَكَى، فَدَخَلَ عَلَيْهِ أَصْحَابُهُ فَقَالُوا: يَا أَبَا الدَّرْدَاءِ، مَا تَشْتَكِي؟ قَالَ: أَشْتَكِي ذُنُوبِي، قَالُوا: وَمَا تَشْتَهِي؟ قَالَ: أَشْتَهِي الْجَنَّةَ، قَالُوا: أَفَلَا نَدْعُو لَكَ طَبِيبًا؟ قَالَ: هُوَ الَّذِي أَضْجَعَنِي. تُوُفِّيَ أَبُو الدَّرْدَاءِ بِالشَّامِ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ اثْنَتَيْنِ وَثَلَاثِينَ. نُعَيْمُ بْنُ مَسْعُودِ بْنِ عَامِرِ بْنِ أَنِيفٍ نُعَيْمُ بْنُ مَسْعُودِ بْنِ عَامِرِ بْنِ أَنِيفٍ  مِنْ أَشْجَعَ: وَهُوَ الَّذِي خَذَّلَ بَيْنَ الْأَحْزَابِ حَتَّى تَفَرَّقُوا، وَهَاجَرَ وَسَكَنَ الْمَدِينَةَ، وَكَانَ يَغْزُو مَعَ رَسُولِ اللَّهِ ﷺ إِذَا غَزَا، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ [لَمَّا أَرَادَ تَبُوكًا لِيَتَنَصَّرَ النَّاسُ]، وَتُوُفِّيَ فِي زَمَانِ عُثْمَانَ. يَزْدَجِرْدُ [ يَزْدَجِرْدُ: وَتُوُفِّيَ يَزْدَجِرْدُ الْمَلِكُ فِي هَذِهِ السَّنَةِ عَلَى مَا سَبَقَ شَرْحُهُ]. أَبُو طَلْحَةَ الْأَنْصَارِيُّ وَفِيهَا مَاتَ أَبُو طَلْحَةَ الْأَنْصَارِيُّ، وَهُوَ بَدْرِيٌّ، وَقِيلَ: سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ، وَقِيلَ: سَنَةَ إِحْدَى وَخَمْسِينَ. أَبُو أُسَيْدٍ السَّاعِدِيُّ وَفِيهَا مَاتَ أَبُو أُسَيْدٍ السَّاعِدِيُّ، وَقِيلَ: مَاتَ سَنَةَ سِتِّينَ، وَهُوَ عَلَى هَذَا الْقَوْلِ آخِرُ مَنْ مَاتَ مِنَ الْبَدْرِيِّينَ. ( أُسَيْدٌ بِضَمِّ الْهَمْزَةِ ). أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ وَالطُّفَيْلُ وَفِيهَا مَاتَ أَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، ( وَأَخُوهُ الطُّفَيْلُ ). أَبُو سُفْيَانَ بْنُ حَرْبِ بْنِ أُمَيَّةَ ( وَأَبُو سُفْيَانَ بْنُ حَرْبِ بْنِ أُمَيَّةَ، وَهُوَ ابْنُ ثَمَانٍ وَثَمَانِينَ سَنَةً ).

     ✧ Mention of Those Who Died in This Year ʿUwaymir b. ʿĀmir b. Zayd b. Qays b. ʿĀʾishah b. Umayyah ʿUwaymir b. ʿĀmir b. Zayd b. Qays b. ʿĀʾishah b. Umayyah, Abū al-Dardāʾ: He was the last of his household to embrace Islam. He had been clinging to an idol of his, and ʿAbd Allāh b. Rawāḥah had been a sworn brother of his in the Jāhiliyyah. Ibn Rawāḥah embraced Islam and invited him, but he refused and shunned him. One day he came to him, and when he left his house, Ibn Rawāḥah entered and struck the idol with his adze and cut it. His wife said: "You have destroyed me, O Ibn Rawāḥah." He left, and Abū al-Dardāʾ came and found the woman weeping in fear of him. He said: "What is the matter with you?" She said: "Your brother Ibn Rawāḥah entered upon the idol and did to it what you see." He became extremely angry, then he reflected to himself and said: "If it had any good, it would have defended itself." So he went to the Messenger of Allah ﷺ and embraced Islam. They differed as to whether he witnessed Uḥud or not. He did witness many expeditions after that. From Khuthaymah, from Abū al-Dardāʾ, he said: I was a merchant before the Prophet ﷺ was sent. When Muḥammad was sent, I combined trade and worship, but they did not go together, so I chose worship and abandoned trade. From Umm al-Dardāʾ, she said: Abū al-Dardāʾ had three hundred and sixty-three friends for the sake of Allah, Mighty and Majestic, for whom he supplicated in prayer. She said: I said to him about that, and he said: There is no man who supplicates for his brother in his absence except that Allah entrusts two angels to him who say: "And for you the like of that." Should I not desire that the angels supplicate for me? From Yaḥyā b. Saʿīd, he said: Abū al-Dardāʾ was appointed as judge, and in the morning the people came to congratulate him. He said: "Do you congratulate me on the judgeship when I have been placed at the edge of a pit whose distance is farther than Aden? If people knew what is in judgeship, they would take it by turns out of aversion to it and dislike for it. And if people knew what is in the call to prayer, they would take it by turns out of desire for it and eagerness for it." From Luqmān b. ʿĀmir, from Abū al-Dardāʾ: He used to buy sparrows from the boys and release them, saying: "Go and live." From ʿAmr b. Maymūn b. Mihrān, from his father, he said: Umm al-Dardāʾ said to Abū al-Dardāʾ: "If I am in need after you, may I eat from charity?" He said: "No, work and eat." She said: "And if I become too weak to work?" He said: "Glean the ears of grain, but do not eat charity." He said: From Abū ʿUthmān al-Nahdī, that Abū al-Dardāʾ used to say: "Were it not for three things, I would not care when I die: were it not that I thirst in the midday heat, and were it not that I rub my face in the dust, and were it not that I enjoin good and forbid evil." He said: From Muʿāwiyah b. Qurrah: Abū al-Dardāʾ fell ill, and his companions entered upon him and said: "O Abū al-Dardāʾ, what do you complain of?" He said: "I complain of my sins." They said: "And what do you desire?" He said: "I desire Paradise." They said: "Should we not call a physician for you?" He said: "He is the one who laid me down." Abū al-Dardāʾ died in Syria in this year. It is also said: in the year thirty-two. Nuʿaym b. Masʿūd b. ʿĀmir b. Anīf Nuʿaym b. Masʿūd b. ʿĀmir b. Anīf, of Ashjaʿ: He is the one who caused dissension among the confederates until they dispersed. He emigrated and settled in al-Madīnah, and he used to raid with the Messenger of Allah ﷺ whenever he raided. The Messenger of Allah ﷺ sent him [when he intended Tabūk to encourage the people to give aid], and he died in the time of ʿUthmān. Yazdajird [Yazdajird: The king Yazdajird died in this year, as has been previously explained.] Abū Ṭalḥah al-Anṣārī In it died Abū Ṭalḥah al-Anṣārī, and he was a Badrī. It is also said: in the year thirty-two, and it is said: in the year fifty-one. Abū Usayd al-Sāʿidī In it died Abū Usayd al-Sāʿidī. It is also said: he died in the year sixty. According to this saying, he was the last of the Badrīs to die. (Usayd with ḍammah on the hamzah.) Abū Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim and al-Ṭufayl In it died Abū Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim, (and his brother al-Ṭufayl). Abū Sufyān b. Ḥarb b. Umayyah (And Abū Sufyān b. Ḥarb b. Umayyah, and he was eighty-eight years old.)

213. Tarikh (al-Tabari) 2010No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَثَلَاثِينَ ( قِيلَ: فِي هَذِهِ السَّنَةِ غَزَا مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ مَضِيقَ الْقُسْطَنْطِينِيَّةِ وَمَعَهُ زَوْجَتُهُ عَاتِكَةُ بِنْتُ قَرَظَةَ، وَقِيلَ فَاخِتَةُ ).

     ✧ Then the year thirty-two began. (It is said: In this year Muʿāwiyah b. Abī Sufyān raided the strait of Constantinople, accompanied by his wife ʿĀtikah bt. Qaraẓah, and it is said Fākhitah).

214. Tarikh (al-Tabari) 2011No grade recorded

     ذكر ظَفَرِ التُّرْكِ وَقَتْلِ عَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ   فِي هَذِهِ السَّنَةِ انْتَصَرَتِ الْخَزَرُ وَالتُّرْكُ عَلَى الْمُسْلِمِينَ. وَسَبَبُهُ أَنَّ الْغَزَوَاتِ لَمَّا تَتَابَعَتْ عَلَيْهِمْ تَذَامَرُوا وَقَالُوا: كُنَّا [ أُمَّةً ] لَا يُقْرَنُ بِنَا أَحَدٌ، حَتَّى جَاءَتْ هَذِهِ الْأُمَّةُ الْقَلِيلَةُ فَصِرْنَا لَا نَقُومُ لَهَا. فَقَالَ بَعْضُهُمْ: إِنَّ هَؤُلَاءِ لَا يَمُوتُونَ وَمَا أُصِيبَ مِنْهُمْ أَحَدٌ فِي غَزْوِهِمْ. وَقَدْ كَانَ الْمُسْلِمُونَ غَزُوهُمْ قَبْلَ ذَلِكَ فَلَمْ يُقْتَلْ مِنْهُمْ أَحَدٌ، فَلِهَذَا ظَنُّوا أَنَّهُمْ لَا يَمُوتُونَ. فَقَالَ بَعْضُهُمْ: أَفَلَا تُجَرِّبُونَ ؟ فَكَمَنُوا لَهُمْ فِي الْغِيَاضِ، فَمَرَّ بِالْكَمِينِ نَفَرٌ مِنَ الْجُنْدِ فَرَمَوْهُمْ مِنْهَا فَقَتَلُوهُمْ، فَتَوَاعَدَ رُءُوسُهُمْ إِلَى حَرْبِهِمْ ثُمَّ اتَّعَدُوا يَوْمًا. وَكَانَ عُثْمَانُ قَدْ كَتَبَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ رَبِيعَةَ وَهُوَ عَلَى الْبَابِ: إِنَّ الرَّعِيَّةَ قَدْ أَبْطَرَهَا الْبِطْنَةُ، فَلَا تَقْتَحِمْ بِالْمُسْلِمِينَ فَإِنِّي أَخْشَى أَنْ يُقْتَلُوا. فَلَمْ يَرْجِعْ عَبْدُ الرَّحْمَنِ عَنْ مَقْصِدِهِ، فَغَزَا نَحْوَ بَلَنْجَرَ، وَكَانَ التُّرْكُ قَدِ اجْتَمَعَتْ مَعَ الْخَزَرِ، فَقَاتَلُوا الْمُسْلِمِينَ قِتَالًا شَدِيدًا وَقُتِلَ عَبْدُ الرَّحْمَنِ، وَكَانَ يُقَالُ لَهُ ذُو النُّورِ، وَهُوَ اسْمُ سَيْفِهِ، فَأَخَذَ أَهْلُ بَلَنْجَرَ جَسَدَهُ وَجَعَلُوهُ فِي تَابُوتٍ فَهُمْ يَسْتَسْقُونَ بِهِ، فَلَمَّا قُتِلَ انْهَزَمَ النَّاسُ وَافْتَرَقُوا فِرْقَتَيْنِ: فِرْقَةً نَحْوَ الْبَابِ، فَلَقُوا سَلْمَانَ بْنَ رَبِيعَةَ أَخَا عَبْدِ الرَّحْمَنِ، كَانَ قَدْ سَيَّرَهُ سَعِيدُ بْنُ الْعَاصِ مَدَدًا لِلْمُسْلِمِينَ بِأَمْرِ عُثْمَانَ، فَلَمَّا لَقُوهُ نَجَوْا مَعَهُ، وَفِرْقَةً نَحْوَ جِيلَانَ وَجُرْجَانَ، فِيهِمْ سَلْمَانُ الْفَارِسِيُّ وَأَبُو هُرَيْرَةَ، وَكَانَ فِي ذَلِكَ الْعَسْكَرِ يَزِيدُ بْنُ مُعَاوِيَةَ النَّخَعِيُّ، وَعَلْقَمَةُ بْنُ قَيْسٍ، وَمِعْضَدٌ الشَّيْبَانِيُّ، وَأَبُو مُفْرَزٍ التَّمِيمِيُّ فِي خِبَاءٍ وَاحِدٍ، وَعَمْرُو بْنُ عُتْبَةَ، وَخَالِدُ بْنُ رَبِيعَةَ، وَالْحِلْحَالُ بْنُ ذَرِيٍّ، وَالْقَرْثَعُ فِي خِبَاءٍ، فَكَانُوا مُتَجَاوِرِينَ فِي ذَلِكَ الْعَسْكَرِ، وَكَانَ الْقَرْثَعُ يَقُولُ: مَا أَحْسَنَ لَمْعَ الدِّمَاءِ عَلَى الثِّيَابِ ! وَكَانَ عَمْرُو بْنُ عُتْبَةَ يَقُولُ لِقَبَاءٍ عَلَيْهِ: مَا أَحْسَنَ حُمْرَةَ الدِّمَاءِ عَلَى بَيَاضِكَ ! وَرَأَى يَزِيدُ بْنُ مُعَاوِيَةَ أَنَّ غَزَالًا جِيءَ بِهِ لَمْ يُرَ أَحْسَنَ مِنْهُ فَلُفَّ فِي مِلْحَفَةٍ، ثُمَّ دُفِنَ فِي قَبْرٍ لَمْ يُرَ أَحْسَنَ مِنْهُ عَلَيْهِ ثَلَاثَةُ نَفَرٍ قُعُودٌ، فَلَمَّا اسْتَيْقَظَ وَاقْتَتَلَ النَّاسُ رُمِيَ بِحَجَرٍ فَهَشَّمَ رَأْسَهُ فَمَاتَ، فَكَأَنَّمَا زُيِّنَ ثَوْبُهُ بِالدِّمَاءِ وَلَيْسَ بِتَلْطِيخٍ، فَدُفِنَ فِي قَبْرٍ عَلَى الصُّورَةِ الَّتِي رَأَى. وَقَالَ مِعْضَدٌ لِعَلْقَمَةَ: أَعِرْنِي بُرْدَكَ أَعْصِبُ بِهِ رَأْسِي، فَفَعَلَ، فَأَتَى بُرْجَ بَلَنْجَرَ الَّذِي أُصِيبَ فِيهِ يَزِيدُ فَرَمَاهُمْ فَقَتَلَ مِنْهُمْ، وَأَتَاهُ حَجَرُ عَرَّادَةٍ فَفَضَخَ هَامَتَهُ، فَأَخَذَهُ أَصْحَابُهُ فَدَفَنُوهُ إِلَى جَنْبِ يَزِيدَ، وَأَخَذَ عَلْقَمَةُ الْبُرْدَ، فَكَانَ يَغْسِلُهُ فَلَا يَخْرُجُ أَثَرُ الدَّمِ مِنْهُ، وَكَانَ يَشْهَدُ فِيهِ الْجُمُعَةَ وَيَقُولُ: يَحْمِلُنِي عَلَى هَذَا أَنَّ دَمَ مِعْضَدٍ فِيهِ. وَأَصَابَ عَمْرَو بْنَ عُتْبَةَ جِرَاحَةٌ فَرَأَى قِبَاءَهُ كَمَا اشْتَهَى ثُمَّ قُتِلَ. وَأَمَّا الْقَرْثَعُ فَإِنَّهُ قَاتَلَ حَتَّى خُرِقَ بِالْحِرَابِ، فَبَلَغَ الْخَبَرُ بِذَلِكَ عُثْمَانَ فَقَالَ: إِنَّا لِلَّهِ، انْتَكَثَ أَهْلُ الْكُوفَةِ، اللَّهُمَّ تُبْ عَلَيْهِمْ وَأَقْبِلْ بِهِمْ ! وَكَانَ عُثْمَانُ قَدْ كَتَبَ إِلَى سَعِيدِ بْنِ الْعَاصِ أَنْ يُنْفِذَ سَلْمَانَ إِلَى الْبَابِ لِلْغَزْوِ، فَسَيَّرَهُ فَلَقِيَ الْمَهْزُومِينَ، عَلَى مَا تَقَدَّمَ، فَنَجَّاهُمُ اللَّهُ بِهِ. فَلَمَّا أُصِيبَ عَبْدُ الرَّحْمَنِ اسْتَعْمَلَ سَعِيدٌ سَلْمَانَ بْنَ رَبِيعَةَ عَلَى الْبَابِ، وَاسْتَعْمَلَ عَلَى الْغَزْوِ بِأَهْلِ الْكُوفَةِ حُذَيْفَةَ بْنَ الْيَمَانِ، وَمَدَّهُمْ عُثْمَانُ بِأَهْلِ الشَّامِ عَلَيْهِمْ حَبِيبُ بْنُ مَسْلَمَةَ، فَتَأَمَّرَ عَلَيْهِمْ سَلْمَانُ وَأَبُو حَبِيبٍ حَتَّى قَالَ أَهْلُ الشَّامِ: لَقَدْ هَمَمْنَا بِضَرْبِ سَلْمَانَ. فَقَالَ الْكُوفِيُّونَ: إِذَنْ وَاللَّهِ نَضْرِبُ حَبِيبًا وَنَحْبِسُهُ، وَإِنْ أَبَيْتُمْ كَثُرَتِ الْقَتْلَى فِينَا وَفِيكُمْ، وَقَالَ أَوْسُ بْنُ مَغْرَاءَ فِي ذَلِكَ: إِنْ تَضْرِبُوا سَلْمَانَ نَضْرِبْ حَبِيبَكُمْ وَإِنْ تَرْحَلُوا نَحْوَ ابْنِ عَفَّانَ نَرْحَلُ     وَإِنْ تُقْسِطُوا فَالثَّغْرُ ثَغْرُ أَمِيرِنَا وَهَذَا أَمِيرٌ فِي الْكَتَائِبِ مُقْبِلُ     وَنَحْنُ وُلَاةُ الْأَمْرِ كُنَّا حُمَاتَهُ لَيَالِيَ نَرْمِي كُلَّ ثَغْرٍ وَنَعْكِلُ وَأَرَادَ حَبِيبٌ أَنْ يَتَأَمَّرَ عَلَى صَاحِبِ الْبَابِ كَمَا يَتَأَمَّرُ أَمِيرُ الْجَيْشِ إِذَا جَاءَ مِنَ الْكُوفَةِ، فَكَانَ ذَلِكَ أَوَّلَ اخْتِلَافٍ وَقَعَ بَيْنَ أَهْلِ الْكُوفَةِ وَالشَّامِ. وَغَزَا حُذَيْفَةُ ثَلَاثَ غَزَوَاتٍ، فَقُتِلَ عُثْمَانُ فِي الثَّالِثَةِ، وَلَقِيَهُمْ مَقْتَلُ عُثْمَانَ فَقَالَ حُذَيْفَةُ بْنُ الْيَمَانِ: اللَّهُمَّ الْعَنْ قَتَلَتَهُ وَشُتَّامَهُ ! اللَّهُمَّ إِنَّا كُنَّا نُعَاتِبُهُ وَيُعَاتِبُنَا فَاتَّخَذُوا ذَلِكَ سُلَّمًا إِلَى الْفِتْنَةِ ! اللَّهُمَّ لَا تُمِتْهُمْ إِلَّا بِالسُّيُوفِ !

     ✧ Mention of the victory of the Turks and the killing of ʿAbd al-Raḥmān b. Rabīʿah In this year, the Khazar and the Turks prevailed over the Muslims. The reason was that when the raids followed one after another upon them, they incited one another and said: “We were a nation to whom no one could be compared, until this small nation came, and we have become unable to stand against them.” Some of them said: “These people do not die, and none of them has been struck in their raids.” The Muslims had raided them before that, and none of them had been killed, so for this reason they thought that they did not die. Some of them said: “Will you not test them?” So they lay in ambush for them in the thickets. A group of soldiers passed by the ambush, and they shot at them from it and killed them. Their leaders promised one another to wage war against them, and they appointed a day. ʿUthmān had written to ʿAbd al-Raḥmān b. Rabīʿah, who was at the gate: “The subjects have become insolent due to abundance, so do not plunge with the Muslims, for I fear that they will be killed.” ʿAbd al-Raḥmān did not turn back from his intention, and he raided toward Balanjar. The Turks had gathered with the Khazar, and they fought the Muslims a fierce battle, and ʿAbd al-Raḥmān was killed. He was called Dhū al-Nūr, which was the name of his sword. The people of Balanjar took his body and placed it in a coffin, and they seek rain through it. When he was killed, the people fled and split into two groups: one group toward the gate, and they met Salmān b. Rabīʿah, the brother of ʿAbd al-Raḥmān, whom Saʿīd b. al-ʿĀṣ had sent as reinforcement for the Muslims by the command of ʿUthmān. When they met him, they escaped with him. The other group went toward Jīlān and Jurjān, among them Salmān al-Fārisī and Abū Hurayrah. In that army were Yazīd b. Muʿāwiyah al-Nakhaʿī, ʿAlqamah b. Qays, Miʿḍad al-Shaybānī, and Abū Mufraz al-Tamīmī in one tent, and ʿAmr b. ʿUtbah, Khālid b. Rabīʿah, al-Ḥilḥāl b. Dharī, and al-Qarthaʿ in a tent. They were neighbors in that army. Al-Qarthaʿ used to say: “How beautiful is the glint of blood on garments!” And ʿAmr b. ʿUtbah used to say to a cloak of his: “How beautiful is the redness of blood on your whiteness!” Yazīd b. Muʿāwiyah saw in a dream that a gazelle was brought, the like of whose beauty had never been seen. It was wrapped in a sheet, then buried in a grave the like of whose beauty had never been seen, with three men sitting upon it. When he awoke and the people fought, he was struck by a stone that crushed his head, and he died. It was as if his garment had been adorned with blood, not smeared. He was buried in a grave in the same form as he had seen. Miʿḍad said to ʿAlqamah: “Lend me your burd so I can bind my head with it.” He did so. He came to the tower of Balanjar where Yazīd had been struck, and he shot at them and killed some of them. A stone from a catapult came to him and split his skull. His companions took him and buried him beside Yazīd. ʿAlqamah took the burd, and he would wash it, but the trace of blood would not come out of it. He would attend the Friday prayer in it and say: “What makes me do this is that the blood of Miʿḍad is in it.” ʿAmr b. ʿUtbah was wounded, and he saw his cloak as he had desired, then he was killed. As for al-Qarthaʿ, he fought until he was pierced by spears. The news of that reached ʿUthmān, and he said: “Indeed, we belong to Allah. The people of Kufa have broken their covenant. O Allah, forgive them and return them!” ʿUthmān had written to Saʿīd b. al-ʿĀṣ to send Salmān to the gate for raiding. He sent him, and he met the defeated ones, as mentioned above, and Allah saved them through him. When ʿAbd al-Raḥmān was killed, Saʿīd appointed Salmān b. Rabīʿah over the gate, and he appointed Ḥudhayfah b. al-Yamān over the raids with the people of Kufa. ʿUthmān reinforced them with the people of Syria under Ḥabīb b. Maslamah. Salmān and Abū Ḥabīb disputed command over them, until the people of Syria said: “We have resolved to strike Salmān.” The Kufans said: “Then, by Allah, we will strike Ḥabīb and detain him. If you refuse, the slain will be many among us and among you.” Aws b. Maghrāʾ said about that: If you strike Salmān, we strike your Ḥabīb; if you depart toward Ibn ʿAffān, we depart. And if you act justly, the frontier is the frontier of our commander, And this is a commander approaching among the battalions. We were the guardians of authority, its protectors, In nights when we cast at every frontier and we held back. Ḥabīb wanted to take command over the master of the gate, as the commander of the army takes command when he comes from Kufa. That was the first disagreement that occurred between the people of Kufa and Syria. Ḥudhayfah raided three raids, and ʿUthmān was killed during the third. The news of ʿUthmān's killing reached them while they were on the raid. Ḥudhayfah b. al-Yamān said: “O Allah, curse his killers and those who reviled him! O Allah, we used to reproach him and he used to reproach us, and they took that as a ladder to discord! O Allah, do not cause them to die except by the swords!”

215. Tarikh (al-Tabari) 2012No grade recorded

     فتح ابن عامر مرو الروذ والطالقان والفارياب والجوزجان وطخارستان وَفِيهَا فَتَحَ ابْنُ عَامِرٍ مَرْوَ الرُّوذِ وَالطَّالِقَانَ وَالْفَارِيَابَ وَالْجُوزَجَانَ وَطَخَارِسْتَانَ  . فَأَمَّا مَرْوُ الرُّوذِ فَبَعَثَ إِلَيْهَا ابْنُ عَامِرٍ الْأَحْنَفَ بْنَ قَيْسٍ فَحَصَرَهَا، فَخَرَجُوا إِلَيْهِ، فَقَاتَلَهُمْ حَتَّى كَسَرَهُمْ فَاضْطَرَّهُمْ إِلَى حِصْنِهِمْ، ثُمَّ صَالَحُوهُ عَلَى مَالٍ جَزِيلٍ، وَعَلَى أَنْ يَضْرِبَ عَلَى أَرَاضِي الرَّعِيَّةِ الْخَرَاجَ، وَيَدَعَ الْأَرْضَ الَّتِي كَانَ أَقْطَعُهَا كِسْرَى لِوَالِدِ الْمَرْزُبَانِ، صَاحِبِ مَرْوَ، حِينَ قَتَلَ الْحَيَّةَ الَّتِي كَانَتْ تَقْطَعُ الطَّرِيقَ عَلَى النَّاسِ وَتَأْكُلُهُمْ، فَصَالَحَهُمُ الْأَحْنَفُ عَلَى ذَلِكَ، وَكَتَبَ لَهُمْ كِتَابَ صُلْحٍ بِذَلِكَ، ثُمَّ بَعَثَ الْأَحْنَفُ الْأَقْرَعَ بْنَ حَابِسٍ إِلَى الْجُوزَجَانِ فَفَتَحَهَا بَعْدَ قِتَالٍ وَقَعَ بَيْنَهُمْ، قُتِلَ فِيهِ خَلْقٌ مِنْ شُجْعَانِ الْمُسْلِمِينَ، ثُمَّ نُصِرُوا، فَقَالَ فِي ذَلِكَ كُثَيِّرٌ النَّهْشَلِيُّ قَصِيدَةً طَوِيلَةً فِيهَا: سَقَى مُزْنَ السَّحَابِ إِذَا اسْتَهَلَّتْ مَصَارِعَ فِتْيَةٍ بِالْجُوزَجَانِ     إِلَى الْقَصْرَيْنِ مِنْ رُسْتَاقِ خُوطٍ أَبَادَهُمُ هُنَاكَ الْأَقْرَعَانِ ثُمَّ سَارَ الْأَحْنَفُ مِنْ مَرْوِ الرُّوذِ إِلَى بَلْخَ فَحَاصَرَهُمْ حَتَّى صَالَحُوهُ عَلَى أَرْبَعِمِائَةِ أَلْفٍ، وَاسْتَنَابَ ابْنَ عَمِّهِ أُسَيْدَ بْنَ الْمُتَشَمِّسِ عَلَى قَبْضِ الْمَالِ، ثُمَّ ارْتَحَلَ يُرِيدُ الْجِهَادَ، وَدَهَمَهُ الشِّتَاءُ، فَقَالَ لِأَصْحَابِهِ: مَا تَشَاءُونَ ؟ فَقَالُوا: قَدْ قَالَ عَمْرُو بْنُ مَعْدِيكَرِبَ: إِذَا لَمْ تَسْتَطِعْ شَيْئًا فَدَعْهُ     وَجَاوِزْهُ إِلَى مَا تَسْتَطِيعُ فَأَمَرَ الْأَحْنَفُ بِالرَّحِيلِ إِلَى بَلْخَ، فَأَقَامَ بِهَا مُدَّةَ الشِّتَاءِ.

     ✧ Ibn ʿĀmir conquered Marw al-Rūdh, al-Ṭāliqān, al-Fāriyāb, al-Jūzjān, and Ṭukhāristān In it (the year thirty-two), Ibn ʿĀmir conquered Marw al-Rūdh, al-Ṭāliqān, al-Fāriyāb, al-Jūzjān, and Ṭukhāristān. As for Marw al-Rūdh, Ibn ʿĀmir sent al-Aḥnaf b. Qays to it, and he besieged it. They came out against him, and he fought them until he defeated them and forced them into their fortress. Then they made peace with him for a substantial sum of money, on condition that he impose the land tax on the lands of the common people, and leave the land that Kisrā had granted to the father of the marzubān, the lord of Marw, when he killed the serpent that used to cut off the road against the people and eat them. So al-Aḥnaf made peace with them on that basis, and wrote for them a document of peace to that effect. Then al-Aḥnaf sent al-Aqraʿ b. Ḥābis to al-Jūzjān, and he conquered it after fighting that took place between them, in which a host of the brave men of the Muslims were killed. Then they were granted victory. About that, Kuthayyir al-Nahshalī recited a long ode, in which he said: May the rain of the clouds, when they pour down, water the battlefields of the young men at al-Jūzjān, to al-Qaṣrayn from the district of Khūṭ. There the two Aqraʿs destroyed them. Then al-Aḥnaf marched from Marw al-Rūdh to Balkh, and he besieged them until they made peace with him for four hundred thousand. He appointed his cousin Usayd b. al-Mutashammis to collect the money. Then he departed seeking jihād, and winter overtook him. He said to his companions: "What do you wish?" They said: "ʿAmr b. Maʿdīkarib said: If you cannot do something, then leave it, and pass on to what you can do. So al-Aḥnaf ordered the departure to Balkh, and he stayed there for the duration of the winter.

216. Tarikh (al-Tabari) 2013No grade recorded

     ذكر خُرُوجِ قَارِنَ   ثُمَّ جَمَعَ قَارِنُ جَمْعًا كَثِيرًا مِنْ نَاحِيَةِ الطَّبَسَيْنِ وَأَهْلِ بَاذَغِيسَ وَهَرَاةَ وَقُوهِسْتَانَ وَأَقْبَلَ فِي أَرْبَعِينَ أَلْفًا، فَقَالَ قَيْسٌ لِابْنِ خَازِمٍ: مَا تَرَى ؟ قَالَ: أَرَى أَنْ تُخَلِّيَ الْبِلَادَ، فَإِنِّي أَمِيرُهَا وَمَعِي عَهْدٌ مِنِ ابْنِ عَامِرٍ إِذَا كَانَتْ حَرْبٌ بِخُرَاسَانَ فَأَنَا أَمِيرُهَا، وَأَخْرَجَ كِتَابًا كَانَ قَدِ افْتَعَلَهُ عَمْدًا، فَكَرِهَ قَيْسٌ مُنَازَعَتَهُ وَخَلَّاهُ وَالْبِلَادَ، وَأَقْبَلَ إِلَى ابْنِ عَامِرٍ، فَلَامَهُ ابْنُ عَامِرٍ وَقَالَ: قَدْ تَرَكْتَ الْبِلَادَ خَرَابًا وَأَقْبَلْتَ ! قَالَ: جَاءَنِي بِعَهْدٍ مِنْكَ. قَالَ: فَسَارَ ابْنُ خَازِمٍ إِلَى قَارِنَ فِي أَرْبَعَةِ آلَافٍ، وَأَمَرَ النَّاسَ فَحَمَلُوا الْوَدَكَ، فَلَمَّا قَرُبَ مِنْ قَارِنَ أَمَرَ النَّاسَ أَنْ يُدْرِجَ كُلُّ رَجُلٍ مِنْهُمْ عَلَى زُجِّ رُمْحِهِ خِرْقَةً أَوْ قُطْنًا، ثُمَّ يُكْثِرُوا دُهْنَهُ، ثُمَّ سَارَ حَتَّى أَمْسَى، فَقَدَّمَ مُقَدَّمَتَهُ سِتَّمِائَةٍ ثُمَّ اتَّبَعَهُمْ، وَأَمَرَ النَّاسَ فَأَشْعَلُوا النِّيرَانَ فِي أَطْرَافِ الرِّمَاحِ، فَانْتَهَتْ مُقَدَّمَتُهُ إِلَى مُعَسْكَرِ قَارِنَ نِصْفَ اللَّيْلِ فَنَاوَشُوهُمْ، وَهَاجَ النَّاسُ عَلَى دَهَشٍ وَكَانُوا آمِنِينَ مِنَ الْبَيَاتِ، وَدَنَا ابْنُ خَازِمٍ مِنْهُمْ فَرَأَوُا النِّيرَانَ يَمْنَةً وَيَسْرَةً تَتَقَدَّمُ وَتَتَأَخَّرُ وَتَنْخَفِضُ وَتَرْتَفِعُ، فَهَالَهُمْ ذَلِكَ، وَمُقَدَّمَةُ ابْنِ خَازِمٍ يُقَاتِلُونَهُمْ، ثُمَّ غَشِيَهُمُ ابْنُ خَازِمٍ بِالْمُسْلِمِينَ فَقَتَلَ قَارِنَ، فَانْهَزَمَ الْمُشْرِكُونَ وَاتَّبَعُوهُمْ يَقْتُلُونَهُمْ كَيْفَ شَاءُوا، وَأَصَابُوا سَبْيًا كَثِيرًا. وَكَتَبَ ابْنُ خَازِمٍ بِالْفَتْحِ إِلَى ابْنِ عَامِرٍ، فَرَضِيَ وَأَقَرَّهُ عَلَى خُرَاسَانَ، فَلَبِثَ عَلَيْهَا حَتَّى انْقَضَى أَمْرُ الْجَمَلِ، وَأَقْبَلَ إِلَى الْبَصْرَةِ فَشَهِدَ وَقْعَةَ ابْنِ الْحَضْرَمِيِّ، وَكَانَ مَعَهُ فِي دَارِ سَنْبِيلٍ. وَقِيلَ: لَمَّا جَمَعَ قَارِنُ اسْتَشَارَ قَيْسُ بْنُ الْهَيْثَمِ عَبْدَ اللَّهِ بْنَ خَازِمٍ فِيمَا يَصْنَعُ، فَقَالَ: أَرَى أَنَّكَ لَا تُطِيقُ كَثْرَةَ مَنْ قَدْ أَتَانَا، فَاخْرُجْ بِنَفْسِكَ إِلَى ابْنِ عَامِرٍ فَتُخْبِرَهُ بِكَثْرَةِ الْعَدُوِّ، وَنُقِيمُ نَحْنُ فِي الْحُصُونِ وَنُطَاوِلُهُمْ وَيَأْتِينَا مَدَدُكُمْ. فَخَرَجَ قَيْسٌ، فَلَمَّا أَمْعَنَ أَظْهَرَ ابْنُ خَازِمٍ عَهْدًا وَقَالَ: قَدْ وَلَّانِي ابْنُ عَامِرٍ خُرَاسَانَ، فَسَارَ إِلَى قَارِنَ فَظَفِرَ بِهِ وَكَتَبَ بِالْفَتْحِ إِلَى ابْنِ عَامِرٍ فَأَقَرَّهُ عَلَى خُرَاسَانَ، وَلَمْ يَزَلْ أَهْلُ الْبَصْرَةِ يَغْزُونَ مَنْ لَمْ يَكُنْ صَالَحَ مِنْ أَهْلِ خُرَاسَانَ، فَإِذَا عَادُوا تَرَكُوا أَرْبَعَةَ آلَافٍ نَجْدَةً.

     ✧ Mention of the sortie of Qārin Then Qārin gathered a large host from the direction of al-Ṭabasayn, the people of Bādhaghīs, Herāt, and Qūhistān, and advanced with forty thousand. Qays said to Ibn Khāzim: "What do you think?" He said: "I think you should leave the lands, for I am their governor and have a covenant from Ibn ʿĀmir that if there is war in Khurāsān, I am its governor," and he brought out a document he had deliberately forged. Qays disliked disputing with him, left him and the lands, and went to Ibn ʿĀmir, who reproached him, saying: "You have left the lands ruined and come away!" He said: "He came to me with a covenant from you." He said: Then Ibn Khāzim marched against Qārin with four thousand, and ordered the men to carry fat. When he drew near Qārin, he ordered each man to wrap a rag or cotton on the head of his spear, then to grease it heavily, then he marched until evening. He sent forward his vanguard of six hundred and followed them, and ordered the men to light fires on the tips of the spears. His vanguard reached Qārin's camp at midnight and skirmished with them. The people were thrown into confusion, for they felt secure from a night attack. Ibn Khāzim drew near them, and they saw the fires to right and left advancing and receding, lowering and rising, and that terrified them. Ibn Khāzim's vanguard fought them, then Ibn Khāzim fell upon them with the Muslims and killed Qārin. The polytheists fled, and they pursued them killing as they wished, and took much booty. Ibn Khāzim wrote to Ibn ʿĀmir of the victory, and he was pleased and confirmed him over Khurāsān. He remained there until the affair of the Camel ended, then came to al-Baṣrah and witnessed the battle of Ibn al-Ḥaḍramī, and he was with him in the house of Sunbīl. It is said: When Qārin gathered, Qays b. al-Haytham consulted ʿAbd Allāh b. Khāzim about what to do. He said: "I think you cannot withstand the multitude of those who have come against us. Go yourself to Ibn ʿĀmir and inform him of the enemy's numbers, while we remain in the fortresses and prolong matters until your reinforcements come to us." Qays departed. When he had gone far, Ibn Khāzim produced a covenant and said: "Ibn ʿĀmir has appointed me over Khurāsān." He marched against Qārin and defeated him, and wrote of the victory to Ibn ʿĀmir, who confirmed him over Khurāsān. The people of al-Baṣrah did not cease raiding those of the people of Khurāsān who had not made peace, and whenever they returned they left four thousand as a reinforcement.

217. Tarikh (al-Tabari) 2014No grade recorded

     ذِكْرُ مِنْ تُوُفِّيَ مِنَ الْأَعْيَانِ فِي هَذِهِ السَّنَةِ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ ابْنُ هَاشِمِ بْنِ عَبْدِ مَنَافٍ الْقُرَشِيُّ الْهَاشِمِيُّ أَبُو الْفَضْلِ الْمَكِّيُّ  عَمُّ رَسُولِ اللَّهِ، ﷺ، وَوَالِدُ الْخُلَفَاءِ الْعَبَّاسِيِّينَ، وَكَانَ أَسَنَّ مِنْ رَسُولِ اللَّهِ، ﷺ، بِسَنَتَيْنِ أَوْ ثَلَاثٍ، أُسِرَ يَوْمَ بَدْرٍ، فَافْتَدَى نَفْسَهُ بِمَالٍ  ، وَافْتَدَى ابْنَيْ أَخَوَيْهِ؛ عَقِيلَ بْنَ أَبِي طَالِبٍ، وَنَوْفَلَ بْنَ الْحَارِثِ. وَقَدْ ذَكَرْنَا أَنَّهُ لَمَّا أُسِرَ وَشُدَّ فِي الْوَثَاقِ وَأَمْسَى النَّاسُ أُرِّقَ رَسُولُ، ﷺ، فَقِيلَ: يَا رَسُولَ اللَّهِ مَالَكَ ؟ فَقَالَ: إِنِّي أَسْمَعُ أَنِينَ الْعَبَّاسِ فِي وَثَاقِهِ فَلَا أَنَامُ. فَقَامَ رَجُلٌ مِنَ الْمُسْلِمِينَ فَحَلَّ مِنْ وَثَاقِ الْعَبَّاسِ حَتَّى سَكَنَ أَنِينُهُ، فَنَامَ رَسُولُ اللَّهِ، ﷺ. ثُمَّ أَسْلَمَ عَامَ الْفَتْحِ وَتَلَقَّى رَسُولَ اللَّهِ، ﷺ، إِلَى الْجُحْفَةِ، فَرَجَعَ مَعَهُ، وَشَهِدَ الْفَتْحَ. وَيُقَالُ: إِنَّهُ أَسْلَمَ قَبْلَ ذَلِكَ وَلَكِنَّهُ أَقَامَ بِمَكَّةَ بِإِذْنِ النَّبِيِّ، ﷺ، لَهُ فِي ذَلِكَ، كَمَا وَرَدَ بِهِ الْحَدِيثُ. فَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ رَسُولُ اللَّهِ، ﷺ، يُجِلُّهُ وَيُعَظِّمُهُ وَيُنْزِلُهُ مَنْزِلَةَ الْوَالِدِ مِنَ الْوَلَدِ، وَيَقُولُ: هَذَا بَقِيَّةُ آبَائِي. وَكَانَ مِنْ أَوْصَلِ النَّاسِ لِقُرَيْشٍ وَأَشْفَقِهِمْ عَلَيْهِمْ، وَكَانَ ذَا رَأْيٍ وَعَقْلٍ تَامٍّ وَافٍ، وَكَانَ طَوِيلًا جَمِيلًا أَبْيَضَ بَضًّا ذَا ضَفِيرَتَيْنِ، وَكَانَ لَهُ مِنَ الْوَلَدِ عَشَرَةُ ذُكُورٍ سِوَى الْإِنَاثِ، وَهُمْ تَمَّامٌ - وَكَانَ أَصْغَرَهُمْ - وَالْحَارِثُ، وَعَبْدُ اللَّهِ، وَعُبَيْدُ اللَّهِ، وَعَبْدُ الرَّحْمَنِ، وَعَوْنٌ، وَالْفَضْلُ، وَقُثَمُ، وَكَثِيرٌ، وَمَعْبَدٌ. وَأَعْتَقَ سَبْعِينَ مَمْلُوكًا مِنْ غِلْمَانِهِ. وَقَالَ الْإِمَامُ أَحْمَدُ: عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ، لِلْعَبَّاسِ: هَذَا الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، أَجْوَدُ قُرَيْشٍ كَفًّا وَأَوْصَلُهَا  . تَفَرَّدَ بِهِ. وَثَبَتَ فِي " الصَّحِيحَيْنِ " أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لِعُمَرَ حِينَ بَعَثَهُ عَلَى الصَّدَقَةِ فَقِيلَ: مَنَعَ ابْنُ جَمِيلٍ وَخَالِدُ بْنُ الْوَلِيدِ وَالْعَبَّاسُ عَمُّ رَسُولِ اللَّهِ، ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ، ﷺ: مَا يَنْقِمُ ابْنُ جَمِيلٍ إِلَّا أَنْ كَانَ فَقِيرًا فَأَغْنَاهُ اللَّهُ، وَأَمَّا خَالِدٌ فَإِنَّكُمْ تَظْلِمُونَ خَالِدًا؛ وَقَدِ احْتَبَسَ أَدْرَاعَهُ وَأَعْتَادَهُ فِي سَبِيلِ اللَّهِ، وَأَمَّا الْعَبَّاسُ فَهِيَ عَلَيَّ وَمِثْلُهَا. ثُمَّ قَالَ يَا عُمَرُ أَمَا شَعُرْتَ أَنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ ؟ وَثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " عَنْ أَنَسٍ أَنَّ عُمَرَ خَرَجَ يَسْتَسْقِي وَخَرَجَ بِالْعَبَّاسِ مَعَهُ يَسْتَسْقِي بِهِ، وَقَالَ: اللَّهُمَّ إِنَّا كُنَّا إِذَا قَحَطْنَا تَوَسَّلْنَا إِلَيْكَ بِنَبِيِّنَا فَتَسْقِينَا، وَإِنَّا نَتَوَسَّلُ إِلَيْكَ بِعَمِّ نَبِيِّنَا. قَالَ: فَيُسْقَوْنَ. وَيُقَالُ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ وَعُثْمَانَ بْنَ عَفَّانَ كَانَا إِذَا مَرَّا بِالْعَبَّاسِ وَهُمَا رَاكِبَانِ تَرَجَّلَا إِكْرَامًا لَهُ. قَالَ الْوَاقِدِيُّ وَغَيْرُ وَاحِدٍ: تُوُفِّيَ الْعَبَّاسُ فِي يَوْمِ الْجُمُعَةِ لِثِنْتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَجَبٍ - وَقِيلَ: مِنْ رَمَضَانَ - سَنَةَ ثِنْتَيْنِ وَثَلَاثِينَ عَنْ ثَمَانٍ وَثَمَانِينَ سَنَةً، وَصَلَّى عَلَيْهِ عُثْمَانُ بْنُ عَفَّانَ، وَدُفِنَ بِالْبَقِيعِ. وَقِيلَ: تُوُفِّيَ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ، وَقِيلَ: سَنَةَ أَرْبَعٍ وَثَلَاثِينَ. وَفَضَائِلُهُ وَمَنَاقِبُهُ كَثِيرَةٌ جِدًّا. عَبْدُ اللَّهِ بْنُ مَسْعُودٍ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ   ابْنُ غَافِلِ بْنِ حَبِيبِ بْنِ شَمْخِ بْنِ فَارِ بْنِ مَخْزُومِ بْنِ صَاهِلَةَ بْنِ كَاهِلِ بْنِ الْحَارِثِ بْنِ تَمِيمِ بْنِ سَعْدِ بْنِ هُذَيْلِ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ، أَبُو عَبْدِ الرَّحْمَنِ الْهُذَلِيُّ، حَلِيفُ بَنِي زُهْرَةَ، أَسْلَمَ قَدِيمًا قَبْلَ عُمَرَ، وَكَانَ سَبَبُ إِسْلَامِهِ حِينَ مَرَّ بِهِ رَسُولُ اللَّهِ، ﷺ، وَأَبُو بَكْرٍ، ؓ، وَهُوَ يَرْعَى غَنَمًا فَسَأَلَاهُ لَبَنًا، فَقَالَ: إِنِّي مُؤْتَمَنٌ. قَالَ فَأَخَذَ رَسُولُ اللَّهِ، ﷺ، عَنَاقًا لَمْ يَنْزُ عَلَيْهَا الْفَحْلُ فَاعْتَقَلَهَا ثُمَّ حَلَبَ وَشَرِبَ وَسَقَى أَبَا بَكْرٍ، ثُمَّ قَالَ لِلضَّرْعِ: " اقْلِصْ ". فَقَلَصَ، فَقُلْتُ: عَلِّمْنِي مِنْ هَذَا الدُّعَاءِ. فَقَالَ: " إِنَّكَ غُلَيْمٌ مُعَلَّمٌ " الْحَدِيثَ. وَرَوَى مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ يَحْيَى بْنِ عُرْوَةَ عَنْ أَبِيهِ أَنَّ ابْنَ مَسْعُودٍ كَانَ أَوَّلَ مَنْ جَهَرَ بِالْقُرْآنِ بِمَكَّةَ بَعْدَ النَّبِيِّ، ﷺ، عِنْدَ الْبَيْتِ وَقُرَيْشٌ فِي أَنْدِيَتِهَا؛ قَرَأَ سُورَةَ: الرَّحْمَنُ عَلَّمَ الْقُرْآنَ [ الرَّحْمَنِ: 1، 2 ]. فَقَامُوا إِلَيْهِ فَضَرَبُوهُ. وَلَزِمَ رَسُولَ اللَّهِ، ﷺ، حِينَ أَسْلَمَ، وَكَانَ يَحْمِلُ نَعْلَيْهِ وَسِوَاكَهُ، وَقَالَ لَهُ: " إِذْنُكَ عَلَيَّ أَنْ تَسْمَعَ سِوَادِي ". وَلِهَذَا كَانَ يُقَالُ لَهُ: صَاحِبُ السِّوَاكِ وَالسِّوَادِ. وَهَاجَرَ إِلَى الْحَبَشَةِ ثُمَّ عَادَ إِلَى مَكَّةَ، ثُمَّ هَاجَرَ إِلَى الْمَدِينَةِ، وَشَهِدَ بَدْرًا، وَهُوَ الَّذِي قَتَلَ أَبَا جَهْلٍ بَعْدَ مَا أَثْبَتَهُ ابْنَا عَفْرَاءَ وَشَهِدَ بَقِيَّةَ الْمَشَاهِدِ. وَقَالَ لَهُ رَسُولُ اللَّهِ، ﷺ، يَوْمًا: " اقْرَأْ عَلَيَّ ". فَقُلْتُ: أَقْرَأُ عَلَيْكَ وَعَلَيْكَ أُنْزِلَ ؟ فَقَالَ: " إِنِّي أُحِبُّ أَنْ أَسْمَعَهُ مِنْ غَيْرِي ". فَقَرَأَ عَلَيْهِ مِنْ أَوَّلِ سُورَةِ النِّسَاءِ إِلَى قَوْلِهِ: فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا [ النِّسَاءِ: 41 ]. فَبَكَى رَسُولُ اللَّهِ، ﷺ،  وَقَالَ: " حَسْبُكَ " وَقَالَ أَبُو مُوسَى: قَدِمْتُ أَنَا وَأَخِي مِنَ الْيَمَنِ وَمَا كُنَّا نَظُنُّ إِلَّا أَنَّ ابْنَ مَسْعُودٍ وَأُمَّهُ مِنْ أَهْلِ بَيْتِ النَّبِيِّ، ﷺ؛ لِكَثْرَةِ دُخُولِهِمْ بَيْتَ النَّبِيِّ، ﷺ. وَقَالَ حُذَيْفَةُ: مَا رَأَيْتُ أَحَدًا أَشْبَهَ بِرَسُولِ اللَّهِ، ﷺ، فِي هَدْيِهِ وَدَلِّهِ وَسَمْتِهِ مِنَ ابْنِ مَسْعُودٍ، وَلَقَدْ عَلِمَ الْمَحْفُوظُونَ مِنْ أَصْحَابِ مُحَمَّدٍ، ﷺ، أَنَّ ابْنَ أُمِّ عَبْدٍ أَقْرَبُهُمْ إِلَى اللَّهِ زُلْفَى. وَفِي الْحَدِيثِ: وَتَمَسَّكُوا بِعَهْدِ ابْنِ أُمِّ عَبْدٍ. وَفِي الْحَدِيثِ الْآخَرِ الَّذِي رَوَاهُ أَحْمَدُ، عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ، عَنْ مُغِيرَةَ، عَنْ أُمِّ مُوسَى، عَنْ عَلِيٍّ أَنَّ ابْنَ مَسْعُودٍ صَعِدَ شَجَرَةً يَجْتَنِي الْكَبَاثَ، فَجَعَلَ النَّاسُ يَعْجَبُونَ مِنْ دِقَّةِ سَاقَيْهِ، فَقَالَ رَسُولُ اللَّهِ: وَالَّذِي نَفْسِي بِيَدِهِ لَهُمَا فِي الْمِيزَانِ أَثْقَلُ مِنْ أُحُدٍ وَقَالَ عُمَرُ بْنُ الْخَطَّابِ، ؓ - وَقَدْ نَظَرَ إِلَى قِصَرِهِ وَكَانَ يُوَازِي بِقَامَتِهِ الْجُلُوسَ - فَجَعَلَ يُتْبِعُهُ بَصَرَهُ ثُمَّ قَالَ: هُوَ كُنَيْفٌ مُلِئَ عِلْمًا  . وَقَدْ شَهِدَ ابْنُ مَسْعُودٍ بَعْدَ النَّبِيِّ، ﷺ، مَوَاقِفَ كَثِيرَةً؛ مِنْهَا الْيَرْمُوكُ وَغَيْرُهَا، وَكَانَ قَدْ قَدِمَ مِنَ الْعِرَاقِ حَاجًّا فَمَرَّ بِالرَّبَذَةِ فَشَهِدَ وَفَاةَ أَبِي ذَرٍّ وَدَفَنَهُ، ثُمَّ قَدِمَ إِلَى الْمَدِينَةِ، فَمَرِضَ بِهَا، فَجَاءَهُ عُثْمَانُ بْنُ عَفَّانَ عَائِدًا، فَيُرْوَى أَنَّهُ قَالَ لَهُ: مَا تَشْتَكِي ؟ قَالَ: ذُنُوبِي. قَالَ: فَمَا تَشْتَهِي ؟ قَالَ: رَحْمَةَ رَبِّي. قَالَ: أَلَا آمُرُ لَكَ بِطَبِيبٍ ؟ فَقَالَ: الطَّبِيبُ أَمْرَضَنِي. قَالَ: أَلَا آمُرُ لَكَ بِعَطَائِكَ - وَكَانَ قَدْ تَرَكَهُ سَنَتَيْنِ ؟ فَقَالَ: لَا حَاجَةَ لِي فِيهِ. فَقَالَ: يَكُونُ لِبَنَاتِكَ مِنْ بَعْدِكَ. فَقَالَ: أَتَخْشَى عَلَى بَنَاتِي الْفَقْرَ ؟ إِنِّي أَمَرْتُ بَنَاتِي أَنْ يَقْرَأْنَ كُلَّ لَيْلَةٍ سُورَةَ الْوَاقِعَةِ، وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: مَنْ قَرَأَ الْوَاقِعَةَ كُلَّ لَيْلَةٍ لَمْ تُصِبْهُ فَاقَةٌ أَبَدًا  . وَأَوْصَى عَبْدُ اللَّهِ بْنُ مَسْعُودٍ إِلَى الزُّبَيْرِ بْنِ الْعَوَّامِ، فَيُقَالُ: إِنَّهُ هُوَ الَّذِي صَلَّى عَلَيْهِ لَيْلًا ثُمَّ عَاتَبَ عُثْمَانُ الزُّبَيْرَ عَلَى ذَلِكَ. وَقِيلَ: بَلْ صَلَّى عَلَيْهِ عُثْمَانُ. وَقِيلَ: عَمَّارٌ. فَاللَّهُ أَعْلَمُ، وَدُفِنَ بِالْبَقِيعِ عَنْ بِضْعٍ وَسِتِّينَ سَنَةً. عبد الرحمن بن عوف عَبْدُ الرَّحْمَنِ بْنُ عَوْفِ   ابْنُ عَبْدِ عَوْفِ بْنِ عَبْدِ الْحَارِثِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ أَبُو مُحَمَّدٍ الْقُرَشِيُّ الزُّهْرِيُّ، أَسْلَمَ قَدِيمًا عَلَى يَدَيْ أَبِي بَكْرٍ، وَهَاجَرَ إِلَى الْحَبَشَةِ وَإِلَى الْمَدِينَةِ، وَآخَى رَسُولُ اللَّهِ، ﷺ، بَيْنَهُ وَبَيْنَ سَعْدِ بْنِ الرَّبِيعِ، وَشَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَأَمَرَهُ رَسُولُ اللَّهِ، ﷺ، حِينَ بَعَثَهُ إِلَى بَنِي كَلْبٍ، وَأَرْخَى لَهُ عَذَبَةً بَيْنَ كَتِفَيْهِ؛ لِتَكُونَ أَمَارَةً عَلَيْهِ لِلْإِمَارَةِ، وَهُوَ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ  ، وَأَحَدُ الثَّمَانِيَةِ السَّابِقَيْنَ إِلَى الْإِسْلَامِ، وَأَحَدُ السِّتَّةِ أَصْحَابِ الشُّورَى، ثُمَّ أَحَدُ الثَّلَاثَةِ الَّذِينَ انْتَهَتْ إِلَيْهِمْ مِنْهُمْ، كَمَا ذَكَرْنَا. ثُمَّ كَانَ هُوَ الَّذِي اجْتَهَدَ فِي تَقْدِيمِ عُثْمَانَ، ؓ، وَقَدْ تَقَاوَلَ هُوَ وَخَالِدُ بْنُ الْوَلِيدِ فِي بَعْضِ الْغَزَوَاتِ فَأَغْلَظَ لَهُ خَالِدٌ فِي الْمَقَالِ، فَلَمَّا بَلَغَ ذَلِكَ رَسُولَ اللَّهِ، ﷺ، قَالَ: لَا تَسُبُّوا أَصْحَابِي فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنْفَقَ أَحَدُكُمْ مِثْلَ أُحُدٍ ذَهَبًا مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ. وَهُوَ فِي " الصَّحِيحِ ". وَقَالَ مَعْمَرٌ عَنِ الزُّهْرِيِّ: تَصَدَّقَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ عَلَى عَهْدِ النَّبِيِّ، ﷺ، بِشَطْرِ مَالِهِ؛ أَرْبَعَةِ آلَافٍ، ثُمَّ تَصَدَّقَ بِأَرْبَعِينَ أَلْفًا، ثُمَّ تَصَدَّقَ بِأَرْبَعِينَ أَلْفَ دِينَارٍ، ثُمَّ حَمَلَ عَلَى خَمْسِمِائَةِ فَرَسٍ فِي سَبِيلِ اللَّهِ، ثُمَّ حَمَلَ عَلَى خَمْسِمِائَةِ رَاحِلَةٍ فِي سَبِيلِ اللَّهِ، وَكَانَ عَامَّةُ مَالِهِ مِنَ التِّجَارَةِ. فَأَمَّا الْحَدِيثُ الَّذِي قَالَ عَبْدُ بْنُ حُمَيْدٍ فِي " مُسْنَدِهِ ": عَنْ أَنَسِ بْنِ مَالِكٍ، أَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ لَمَّا هَاجَرَ آخَى رَسُولُ اللَّهِ، ﷺ، بَيْنَهُ وَبَيْنَ عُثْمَانَ بْنِ عَفَّانَ فَقَالَ لَهُ: إِنَّ لِي حَائِطَيْنِ فَاخْتَرْ أَيَّهُمَا شِئْتَ. فَقَالَ: بَارَكَ اللَّهُ لَكَ فِي حَائِطَيْكَ، مَا لِهَذَا أَسْلَمْتُ دَلَّنِي عَلَى السُّوقِ. قَالَ: فَدَلَّهُ، فَكَانَ يَشْتَرِي السُّمَيْنَةَ وَالْأُقَيْطَةَ وَالْإِهَابَ، فَجَمَعَ فَتَزَوَّجَ، فَأَتَى النَّبِيَّ، ﷺ، فَقَالَ: بَارَكَ اللَّهُ لَكَ. أَوْلِمْ وَلَوْ بِشَاةٍ. قَالَ فَكَثُرَ مَالُهُ حَتَّى قَدِمَتْ لَهُ سَبْعُمِائَةُ رَاحِلَةٍ تَحْمِلُ الْبُرَّ وَتَحْمِلُ الدَّقِيقَ وَالطَّعَامَ. قَالَ: فَلَمَّا دَخَلَتِ الْمَدِينَةَ سُمِعَ لِأَهْلِ الْمَدِينَةِ رَجَّةٌ، فَقَالَتْ عَائِشَةُ: مَا هَذِهِ الرَّجَّةُ ؟ فَقِيلَ لَهَا: عِيرٌ قَدِمَتْ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ سَبْعُمِائَةٍ تَحْمِلُ الْبُرَّ وَالدَّقِيقَ وَالطَّعَامَ. فَقَالَتْ عَائِشَةُ: سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: يَدْخُلُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ الْجَنَّةَ حَبْوًا. فَلَمَّا بَلَغَ ذَلِكَ عَبْدَ الرَّحْمَنِ قَالَ: أُشْهِدُكِ يَا أُمَّهْ أَنَّهَا بِأَحْمَالِهَا وَأَحْلَاسِهَا وَأَقْتَابِهَا فِي سَبِيلِ اللَّهِ. وَقَالَ الْإِمَامُ أَحْمَدُ: ثَنَا عَبْدُ الصَّمَدِ بْنُ حَسَّانَ، ثَنَا عُمَارَةُ - هُوَ ابْنُ زَاذَانَ - عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: بَيْنَمَا عَائِشَةُ فِي بَيْتِهَا إِذْ سَمِعَتْ صَوْتًا فِي الْمَدِينَةِ فَقَالَتْ: مَا هَذَا ؟ قَالُوا: عِيرٌ لِعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ قَدِمَتْ مِنَ الشَّامِ تَحْمِلُ كُلَّ شَيْءٍ - قَالَ: وَكَانَتْ سَبْعَمِائَةِ بَعِيرٍ - قَالَ: فَارْتَجَّتِ الْمَدِينَةُ مِنَ الصَّوْتِ، فَقَالَتْ عَائِشَةُ: سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: قَدْ رَأَيْتُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ يَدْخُلُ الْجَنَّةَ حَبْوًا. فَبَلَغَ ذَلِكَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ قَالَ: لَئِنِ اسْتَطَعْتُ لَأَدْخُلَنَّهَا قَائِمًا. فَجَعَلَهَا بِأَقْتَابِهَا وَأَحْمَالِهَا فِي سَبِيلِ اللَّهِ. وَثَبَتَ فِي " الصَّحِيحِ " أَنَّ رَسُولَ اللَّهِ، ﷺ، صَلَّى وَرَاءَهُ الرَّكْعَةَ الثَّانِيَةَ مِنْ صَلَاةِ الْفَجْرِ فِي بَعْضِ الْأَسْفَارِ. وَهَذِهِ مَنْقَبَةٌ عَظِيمَةٌ لَا تُبَارَى. وَلَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى لِكُلِّ رَجُلٍ مِمَّنْ بَقِيَ مِنْ أَهْلِ بِدْرٍ بِأَرْبَعِمِائَةِ دِينَارٍ - وَكَانُوا مِائَةً - فَأَخَذُوهَا حَتَّى عُثْمَانُ وَعَلِيٌّ. وَقَالَ عَلِيٌّ: اذْهَبْ يَا ابْنَ عَوْفٍ فَقَدْ أَدْرَكْتَ صَفْوَهَا، وَسَبَقْتَ رَنْقَهَا. وَأَوْصَى لِكُلِّ امْرَأَةٍ مِنْ أُمَّهَاتِ الْمُؤْمِنِينَ بِمَبْلَغٍ كَثِيرٍ  حَتَّى كَانَتْ عَائِشَةُ تَقُولُ: سَقَاهُ اللَّهُ مِنَ السَّلْسَبِيلِ. وَأَعْتَقَ خَلْقًا مِنْ مَمَالِيكِهِ، ثُمَّ تَرَكَ بَعْدَ ذَلِكَ كُلِّهِ مَالًا جَزِيلًا؛ مِنْ ذَلِكَ ذَهَبٌ قُطِعَ بِالْفُئُوسِ حَتَّى مَجَلَتْ أَيْدِي الرِّجَالِ، وَتَرَكَ أَلْفَ بَعِيرٍ وَمِائَةَ فَرَسٍ، وَثَلَاثَةَ آلَافِ شَاةٍ تَرْعَى بِالْبَقِيعِ، وَكَانَ نِسَاؤُهُ أَرْبَعًا، فَصُولِحَتْ إِحْدَاهُنَّ مِنْ رُبْعِ الثَّمَنِ بِثَمَانِينَ أَلْفًا. وَلَمَّا مَاتَ صَلَّى عَلَيْهِ عُثْمَانُ بْنُ عَفَّانَ، وَحَمَلَ فِي جِنَازَتِهِ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَدُفِنَ بِالْبَقِيعِ عَنْ خَمْسٍ وَسَبْعِينَ سَنَةً. وَكَانَ أَبْيَضَ مُشْرَبًا حُمْرَةً، حَسَنَ الْوَجْهِ، رَقِيقَ الْبَشَرَةِ، أَعْيَنَ، أَهْدَبَ الْأَشْفَارِ، أَقْنَى، لَهُ جَمَّةٌ، ضَخْمَ الْكَفَّيْنِ، غَلِيظَ الْأَصَابِعِ، لَا يُغَيِّرُ شَيْبَهُ، ؓ. أبو ذر الغفاري أَبُو ذَرٍّ الْغِفَارِيُّ وَاسْمُهُ جُنْدُبُ بْنُ جُنَادَةَ، عَلَى الْمَشْهُورِ. أَسْلَمَ قَدِيمًا بِمَكَّةَ فَكَانَ رَابِعَ أَرْبَعَةٍ أَوْ خَامِسَ خَمْسَةٍ، وَقِصَّةُ إِسْلَامِهِ تَقَدَّمَتْ قَبْلَ الْهِجْرَةِ، وَهُوَ أَوَّلُ مَنْ حَيَّا رَسُولَ اللَّهِ، ﷺ، بِتَحِيَّةِ الْإِسْلَامِ، ثُمَّ رَجَعَ إِلَى بِلَادِهِ وَقَوْمِهِ، فَكَانَ هُنَاكَ حَتَّى هَاجَرَ رَسُولُ اللَّهِ، ﷺ، إِلَى الْمَدِينَةِ، فَهَاجَرَ بَعْدَ الْخَنْدَقِ، ثُمَّ لَزِمَ رَسُولَ اللَّهِ، ﷺ، حَضَرًا وَسَفَرًا، وَرَوَى عَنْهُ أَحَادِيثَ كَثِيرَةً. وَجَاءَ فِي فَضْلِهِ أَحَادِيثُ كَثِيرَةٌ؛ مِنْ أَشْهَرِهَا مَا رَوَاهُ الْأَعْمَشُ، عَنْ أَبِي الْيَقْظَانِ عُثْمَانَ بْنِ عُمَيْرٍ، عَنْ أَبِي حَرْبِ بْنِ أَبِي الْأَسْوَدِ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: ( مَا أَظَلَّتِ الْخَضْرَاءُ، وَلَا أَقَلَّتِ الْغَبْرَاءُ أَصْدَقَ لَهْجَةً مِنْ أَبِي ذَرٍّ. وَفِيهِ ضَعْفٌ. ثُمَّ لَمَّا مَاتَ رَسُولُ اللَّهِ، ﷺ، وَمَاتَ أَبُو بَكْرٍ خَرَجَ إِلَى الشَّامِ فَكَانَ فِيهِ حَتَّى وَقَعَ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ فَاسْتَقْدَمَهُ عُثْمَانُ إِلَى الْمَدِينَةِ، ثُمَّ نَزَلَ بِالرَّبَذَةِ فَأَقَامَ بِهَا حَتَّى مَاتَ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ، وَلَيْسَ عِنْدَهُ سِوَى امْرَأَتِهِ وَأَوْلَادِهِ، فَبَيْنَمَا هُمْ كَذَلِكَ لَا يَقْدِرُونَ عَلَى دَفْنِهِ إِذْ قَدِمَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ مِنْ الْعِرَاقَ فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ، فَحَضَرُوا مَوْتَهُ وَأَوْصَاهُمْ كَيْفَ يَفْعَلُونَ بِهِ. وَقِيلَ: قَدِمُوا بَعْدَ مَوْتِهِ، فَوَلُوا غُسْلَهُ وَدَفْنَهُ. وَكَانَ قَدْ أَمَرَ أَهْلَهُ أَنْ يَطْبُخُوا لَهُمْ شَاةً مِنْ غَنَمِهِ لِيَأْكُلُوهَا بَعْدَ الْمَوْتِ. قَدْ أَرْسَلَ عُثْمَانُ بْنُ عَفَّانَ إِلَى أَهْلِهِ فَضَمَّهُمْ إِلَى أَهْلِهِ الحصين بن الحارث بن المطلب الْحُصَيْنُ بْنُ الْحَارِثِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ  : شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. سلمان الفارسي سَلْمَانُ الْفَارِسِيُّ، يُكَنَّى أَبَا عَبْدِ اللَّهِ:   مِنْ أَهْلِ مَدِينَةِ أَصْبَهَانَ. وَيُقَالُ: مِنْ أَهْلِ رَامَهُرْمُزَ، أَسْلَمَ فِي السَّنَةِ الْأُولَى مِنَ الْهِجْرَةِ، وَأَوَّلُ مَشْهَدٍ شَهِدَهُ مَعَ رَسُولِ اللَّهِ ﷺ يَوْمَ الْخَنْدَقِ، وَإِنَّمَا مَنَعَهُ مِنْ حُضُورِ مَا قَبْلَ ذَلِكَ أَنَّهُ كَانَ مُسْتَرَقًّا لِقَوْمٍ مِنَ الْيَهُودِ فَكَاتَبُوهُ وَأَدَّى رَسُولُ اللَّهِ ﷺ كِتَابَتَهُ وَعُتِقَ، وَلَمْ يَزَلْ بِالْمَدِينَةِ حَتَّى غَزَا الْمُسْلِمُونَ الْعِرَاقَ فَخَرَجَ مَعَهُمْ وَحَضَرَ فَتْحَ الْمَدَائِنِ، وَوَلَّاهُ إِيَّاهَا عُمَرُ، فَنَزَلَهَا حَتَّى مَاتَ بِهَا، وَقَبْرُهُ الْآنَ ظَاهِرٌ. وَفِي الصَّحِيحِ عَنْ سَلْمَانَ أَنَّهُ قَالَ: تَدَاوَلَنِي بِضْعَةَ عَشَرَ مِنْ رَبٍّ إِلَى رَبٍّ لِي كُلُّهُ أَرْبَعِينَ أُوقِيَّةً. وَرَوَى أَنَسٌ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: " سَلْمَانُ سَابِقُ الْفُرْسِ ". وَلَمَّا خَطَّ الْخَنْدَقَ قَطَعَ لِكُلِ عَشَرَةٍ أَرْبَعِينَ ذِرَاعًا، فَاحْتَجَّ الْمُهَاجِرُونَ وَالْأَنْصَارُ فِي سَلْمَانَ  ، وَكَانَ رَجُلًا قَوِيًّا، فَقَالَ الْمُهَاجِرُونَ: سَلْمَانُ مِنَّا، وَقَالَتِ الْأَنْصَارُ: لَا بَلْ مِنَّا، فَقَالَ رَسُولُ اللَّهِ ﷺ: "سَلْمَانُ مِنَّا أَهْلَ الْبَيْتِ ". قَالَ الْحَسَنُ الْبَصْرِيُّ: كَانَ عَطَاءُ سَلْمَانَ خَمْسَةَ آلَافٍ، وَكَانَ أَمِيرًا عَلَى زُهَاءِ ثَلَاثِينَ أَلْفًا مِنَ الْمُسْلِمِينَ، وَكَانَ يَخْطُبُ النَّاسَ فِي عَبَاءَةٍ يَفْتَرِشُ بَعْضَهَا وَيَلْبَسُ بَعْضَهَا، فَإِذَا خَرَجَ عَطَاؤُهُ أَمْضَاهُ، وَيَأْكُلُ مِنْ سَفِيفِ يَدَيْهِ. وَقَالَ عُبَادَةُ بْنُ نُسَيٍّ: كَانَ لِسَلْمَانَ خِبَاءٌ مِنْ عَبَاءٍ وَهُوَ أَمِيرُ النَّاسِ. وَعَنْ مَيْمُونِ بْنِ مِهْرَانَ، عَنْ رَجُلٍ مِنْ عَبْدِ الْقَيْسِ قَالَ: رَأَيْتُ سَلْمَانَ فِي سَرِيَّةٍ هُوَ أَمِيرُهَا، عَلَى حِمَارٍ عَلَيْهِ سَرَاوِيلُ وَقَدَمَاهُ تُذَبْذِبَانِ، وَالْجُنْدُ يَقُولُونَ: قَدْ جَاءَ الْأَمِيرُ، فَقَالَ سَلْمَانُ: إِنَّمَا الْخَيْرُ وَالشَّرُّ بَعْدَ الْيَوْمِ. ذِكْرُ أَوْلَادِ سَلْمَانَ: تَزَوَّجَ امْرَأَةً يُقَالُ لَهَا بُقَيْرَةُ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي دَاوُدَ: لِسَلْمَانَ ثَلَاثُ بَنَاتٍ، بِنْتٌ بِأَصْبَهَانَ، وَابْنَتَانِ بِمِصْرَ. ذِكْرُ وَفَاتِهِ: عَنْ أَبِي سُفْيَانَ، عَنْ أَشْيَاخِهِ، قَالَ: دَخَلَ سَعْدُ بْنُ أَبِي وَقَّاصٍ عَلَى سَلْمَانَ يَعُودُهُ، فَبَكَى سَلْمَانُ فَقَالَ سَعْدٌ: مَا يُبْكِيكَ يَا أَبَا عَبْدِ اللَّهِ ؟ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَنْكَ رَاضٍ، وَتَرِدُ عَلَيْهِ الْحَوْضَ، قَالَ: فَقَالَ سَلْمَانُ ؓ: أَمَا إِنِّي مَا أَبْكِي جَزَعًا مِنَ الْمَوْتِ وَلَا حِرْصًا عَلَى الدُّنْيَا، وَلَكِنَّ رَسُولَ اللَّهِ ﷺ عَهِدَ إِلَيْنَا فَقَالَ: "لِيَكُنْ بُلْغَةُ أَحَدِكُمْ مِنَ الدُّنْيَا مِثْلَ زَادِ الرَّاكِبِ" وَحَوْلِي هَذِهِ الْأَسَاوِرُ. قَالَ: وَإِنَّمَا حَوْلَهُ إِجَّانَةٌ وَجَفْنَةٌ وَمَطْهَرَةٌ. قَالَ: فَقَالَ لَهُ سَعْدٌ: يَا أَبَا عَبْدِ اللَّهِ، اعْهَدْ إِلَيْنَا بِعَهْدٍ نَأْخُذُهُ بَعْدَكَ، فَقَالَ: يَا سَعْدُ، اذْكُرِ اللَّهَ عِنْدَ هَمِّكَ إِذَا هَمَمْتَ، وَعِنْدَ حُكْمِكَ إِذَا حَكَمْتَ، وَعِنْدَ يَدِكَ إِذَا قَسَمْتَ. وَلَمَّا اشْتَدَّ مَرَضُ سَلْمَانَ وَكَانَ قَدْ أَصَابَ صُرَّةَ مِسْكٍ يَوْمَ جَلُولَاءَ، فَقَالَ لَأَمْرَأَتِهِ هَاتِهَا، فَمَرَسَهَا فِي مَاءٍ، ثُمَّ قَالَ: انْضَحِيهَا حَوْلِي، فَإِنَّهُ يَأْتِينِي زُوَّارٌ الْآنَ يَجِدُونَ الرِّيحَ وَلَا يَأْكُلُونَ الطَّعَامَ، فَلَمْ يَمْكُثْ إِلَّا قَلِيلًا حَتَّى مَاتَ. عَاشَ سَلْمَانُ مِائَتَيْنِ وَخَمْسِينَ سَنَةً لَا يَشُكُّونَ فِي هَذَا وَبَعْضُهُمْ يَقُولُ: ثَلَاثَمِائَةٍ وَخَمْسِينَ.   وَقِيلَ إِنَّهُ أَدْرَكَ وَحْيَ عِيسَى عَلَيْهِ السَّلَامُ، وَالظَّاهِرُ أَنَّهُ تُوُفِّيَ فِي زَمَانِ عُثْمَانَ فِي سَنَةِ اثْنَتَيْنِ وَثَلَاثِينَ، وَقَدْ قِيلَ فِي سَنَةِ سِتٍّ وَثَلَاثِينَ، فَعَلَى هَذَا تَكُونُ وَفَاتُهُ فِي زَمَانِ عَلِيٍّ ؓ، وَالْأَوَّلُ أَصَحُّ. صَخْرُ بْنُ حَرْبِ بْنِ أُمَّيَةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ صَخْرُ بْنُ حَرْبِ بْنِ أُمَّيَةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، أَبُو سُفْيَانَ:   لَمْ يَزَلْ عَلَى الشِّرْكِ يَقُودُ الْجُمُوعَ لِقِتَالِ النَّبِيِّ ﷺ إِلَى أَنَّ أَسْلَمَ يَوْمَ فَتْحِ مَكَّةَ، وَكَانَ الْإِيمَانُ فِي قَلْبِهِ مُتَزَلْزِلًا، فَعُدَّ فِي الْمُؤَلِّفَةِ [قُلُوبُهُمْ]، ثُمَّ اسْتَقَرَّ إِيمَانُهُ وَقَوِيَ يَقِينُهُ، وَكَانَ قَدْ كَفَّ عَنِ الْقِتَالِ بَعْدَ الْخَنْدَقِ، وَبَعَثَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ هَدِيَّةً مِنْ تَمْرِ عَجْوَةٍ، وَكَتَبَ إِلَيْهِ يَسْتَهْدِيهِ أُدُمًا، فَقَبْلَ هَدِيَّتَهُ وَأَهْدَى إِلَيْهِ. قَالَ ابْنُ سَعْدٍ: قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَشَهِدَ أَبُو سُفْيَانَ الطَّائِفَ مَعَ رَسُولِ اللَّهِ ﷺ، وَرُمِيَ يَوْمَئِذٍ فَذَهَبَتْ إِحْدَى عَيْنَيْهِ. وَشَهِدَ يَوْمَ حُنَيْنٍ وَأَعْطَاهُ رَسُولُ اللَّهِ ﷺ مِنْ غَنَائِمِ حُنَيْنٍ مِائَةً مِنَ الْإِبِلِ وَأَرْبَعِينَ أُوقِيَّةً، وَأَعْطَى ابْنَيْهِ يَزِيدَ وَمُعَاوِيَةَ، فَقَالَ لَهُ أَبُو سُفْيَانَ: وَاللَّهِ إِنَّكَ لَكَرِيمٌ، فِدَاكَ أَبِي وَأُمِّي لَقَدْ حَارَبْتُكَ فَنِعْمَ الْمُحَارِبُ كُنْتَ، ثُمَّ سَالَمْتُكَ فَنَعِمَ الْمُسَالِمُ أَنْتَ، فَجَزَاكَ اللَّهُ خَيْرًا. قَالَ أَنَسُ بْنُ مَالِكٍ: ثُمَّ عَمِيَ أَبُو سُفْيَانَ بَعْدَ ذَلِكَ. وَعَنْ مُبَشِّرِ بْنِ الْحُوَيْرِثِ، قَالَ: حَضَرْتُ يَوْمَ الْيَرْمُوكِ الْمَعْرَكَةَ فَلَا أَسْمَعُ لِلنَّاسِ كَلِمَةً وَلَا صَوْتًا إِلَّا نَقْفَ الْحَدِيدَ بَعْضُهُ بَعْضًا، إِلَّا أَنِّي قَدْ سَمِعْتُ صَائِحًا يَقُولُ: يَا مَعْشَرَ الْمُسْلِمِينَ، يَوْمٌ مِنْ أَيَّامِ اللَّهِ أَبْلُوا لِلَّهِ فِيهِ بَلَاءً حَسَنًا، وَإِذَا هُوَ أَبُو سُفْيَانَ بْنُ حَرْبٍ تَحْتَ رَايَةِ ابْنِهِ يَزِيدَ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: نَزَلَ أَبُو سُفْيَانَ الْمَدِينَةَ فِي آخِرِ عُمْرِهِ، وَمَاتَ بِهَا سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ فِي آخِرِ خِلَافَةِ عُثْمَانَ، وَهُوَ يَوْمَ مَاتَ ابْنُ ثَمَانٍ وَثَمَانِينَ سَنَةً. الطُّفَيْلُ بْنُ الْحَارِثِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ الطُّفَيْلُ بْنُ الْحَارِثِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ  : شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ سَبْعِينَ سَنَةً.عَبْدُ اللَّهِ بْنُ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَهْمٍ السَّهْمِيُّ عَبْدُ اللَّهِ بْنُ حُذَافَةَ بْنِ قَيْسِ بْنِ عَدِيِّ بْنِ سَهْمٍ السَّهْمِيُّ، أَخُو خُنَيْسٍ:   قَدِيمُ الْإِسْلَامِ بِمَكَّةَ، وَهَاجَرَ إِلَى الْحَبَشَةِ الْهِجْرَةَ الثَّانِيَةَ، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ بِكِتَابِهِ إِلَى كِسْرَى، وَأَمَرَهُ أَنْ يَدْفَعَهُ إِلَى عَظِيمِ الْبَحْرَيْنِ، لِيَدْفَعَهُ عَظِيمُ الْبَحْرَيْنِ إِلَى كِسْرَى، فَقَرَأَهُ وَحَرَقَهُ. وَاخْتَلَفُوا هَلْ شَهِدَ بَدْرًا أَمْ لَا، وَشَهِدَ فَتْحَ مِصْرَ، وَتُوُفِّيَ بِهَا، وَقَبْرُهُ فِي مَقْبَرَتِهَا. عَبْدُ اللَّهِ بْنُ نَضْلَةَ أَبُو بَرْزَةَ الْأَسْلَمِيُّ عَبْدُ اللَّهِ بْنُ نَضْلَةَ، أَبُو بَرْزَةَ الْأَسْلَمِيُّ:   وَقَالَ قَوْمٌ: نَضْلَةُ بْنُ عَبْدِ اللَّهِ. أَسْلَمَ قَدِيمًا وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ فَتْحَ مَكَّةَ، وَقَتَلَ عَبْدَ اللَّهِ بْنَ خَطَلٍ، وَلَمْ يَزَلْ يَغْزُو مَعَ رَسُولِ اللَّهِ ﷺ حَتَّى قُبِضَ، فَتَحَوَّلَ فَنَزَلَ الْبَصْرَةَ حِينَ نَزَلَهَا الْمُسْلِمُونَ، ثُمَّ غَزَا خُرَاسَانَ فَمَاتَ بِهَا ؓ. عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَبْدِ رَبِّهِ أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَبْدِ رَبِّهِ، أَبُو مُحَمَّدٍ:   شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَبَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَتْ مَعَهُ رَايَةُ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ فِي غَزَاةِ الْفَتْحِ، وَهُوَ الَّذِي رَأَى الْأَذَانَ. تُوُفِّيَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ أَرْبَعٍ وَتِسْعِينَ سَنَةً، وَصَلَّى عَلَيْهِ عُثْمَانُ ؓ. قُطْبَةُ بْنُ عَامِرِ بْنِ حَدِيدَةَ بْنِ عَمْرِو بْنِ سَوَادٍ أَبُو زَيْدٍ قُطْبَةُ بْنُ عَامِرِ بْنِ حَدِيدَةَ بْنِ عَمْرِو بْنِ سَوَادٍ، أَبُو زَيْدٍ  : شَهِدَ الْعَقَبَتَيْنِ، وَذُكِرَ فِي السِّتَّةِ الَّذِينَ أَسْلَمُوا أَوَّلَ مَنْ أَسْلَمَ مِنَ الْأَنْصَارِ  ، وَكَانَ مِنَ الرُّمَاةِ الْمَذْكُورِينَ. وَشَهِدَ بَدْرًا، وَرَمَى حَجَرًا بَيْنَ الصَّفَّيْنِ، ثُمَّ قَالَ: لَا أَفِرُّ حَتَّى يَفِرَّ هَذَا الْحَجَرُ. وَشَهِدَ أُحُدًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَتْ مَعَهُ رَايَةُ بَنِي سَلَمَةَ فِي غَزْوَةِ الْفَتْحِ، وَجُرِحَ يَوْمَ أُحُدٍ تِسْعَ جِرَاحَاتٍ، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ فِي عِشْرِينَ رَجُلًا إِلَى حَيٍّ مِنْ خَثْعَمٍ، فَقَاتَلُوهُ وَغَنِمَ. تُوُفِّيَ قُطْبَةُ فِي هَذِهِ السَّنَةِ، وَلَمْ يُعَقِّبْ. كَعْبُ الْأَحْبَارِ بْنُ مَاتِعٍ أَبُو إِسْحَاقَ كَعْبُ الْأَحْبَارِ بْنُ مَاتِعٍ، أَبُو إِسْحَاقَ  : كَانَ يَهُودِيًّا فَأَسْلَمَ وَقَدِمَ الْمَدِينَةَ، ثُمَّ خَرَجَ إِلَى الشَّامِ فَسَكَنَ حِمْصَ، فَتُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ. وَقَدْ أَسْنَدَ الْحَدِيثَ إِلَى عَمْرٍو، وَصُهَيْبٍ، وَعَائِشَةَ. مُعَيْقِيبُ بْنُ أَبِي فَاطِمَةَ الدَّوْسِيُّ مُعَيْقِيبُ بْنُ أَبِي فَاطِمَةَ الدَّوْسِيُّ، مِنَ الْأَزْدِ  : أَسْلَمَ بِمَكَّةَ قَدِيمًا، وَهَاجَرَ إِلَى الْحَبَشَةِ الْهِجْرَةَ الثَّانِيَةَ، وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ وَهُوَ بِخَيْبَرَ فَشَهِدَهَا، وَكَانَ عُمَرُ ؓ يَأْكُلُ مَعَهُ وَيَقُولُ: لَوْ كَانَ غَيْرُكَ مَا آكَلَنِي فِي صَحْفَةٍ، وَلَكَانَ بَيْنِي وَبَيْنَهُ قَدْرُ رُمْحٍ. وَكَانَ إِذَا شَرِبَ مِنَ الْإِنَاءِ وَضَعَ عُمَرُ فَمَهُ مَوْضِعَ فَمِهِ فَيَشْرَبُ، وَكَانَ قَدْ أَسْرَعَ فِيهِ الْجُذَامُ، وَكَانَ عُمَرُ يَطْلُبُ لَهُ الطِّبَّ، فَقَدِمَ رَجُلَانِ مِنْ أَهْلِ الْيَمَنِ، فَقَالَ لَهُمَا: هَلْ عِنْدَكُمَا مِنْ طِبٍّ لِهَذَا الرَّجُلِ الصَّالِحِ؟ فَقَالَا: مَا شَيْءٌ يُذْهِبُهُ وَلَا يَقْدِرُ عَلَيْهِ، وَلَكِنَّا سَنُدَاوِيهِ دَوَاءً يُوقِفُهُ. فَقَالَ عُمَرُ: عَافِيَةٌ عَظِيمَةٌ أَنْ يَقِفَ، قَالَا: هَلْ يَنْبُتُ بِأَرْضِكَ الْحَنْظَلُ؟ قَالَ: نَعَمْ، قَالَا: فَاجْمَعْ لَنَا مِنْهُ، فَجَمَعَ مِنْهُ مِكْتَلَانِ، فَعَمَدَا إِلَى كُلِّ حَنْظَلَةٍ فَشَقَّاهَا شِقَّيْنِ، ثُمَّ أَضْجَعَا مُعَيْقِيبًا، ثُمَّ أَخَذَ كُلُّ رَجُلٍ مِنْهُمَا بِإِحْدَى قَدَمَيْهِ، ثُمَّ جَعَلَا يَدْلُكَانِ بُطُونَ قَدَمَيْهِ بِالْحَنْظَلَةِ حَتَّى إِذَا أَمَحَقَتْ أَخَذَا الْأُخْرَى، وَجَعَلَ مُعَيْقِيبٌ يَتَنَخَّمُ أَخْضَرَ مُرًّا، ثُمَّ أَرْسَلَاهُ، فَقَالَا لِعُمَرَ: لَا يَزِيدُ وَجَعُهُ. فَمَا زَالَ مُتَمَاسِكًا حَتَّى مَاتَ ؓ. مُعَضِّدُ بْنُ يَزِيدَ أَبُو زِيَادٍ الْعِجْلِيُّ مُعَضِّدُ بْنُ يَزِيدَ، أَبُو زِيَادٍ الْعِجْلِيُّ  : كَانَ كَثِيرَ التَّعَبُّدِ، وَاسْتُشْهِدَ فِي غَزَاةٍ بَلَنْجَرَ فِي هَذِهِ السَّنَةِ.

     ✧ Mention of the notables who died in this year Al-ʿAbbās b. ʿAbd al-Muṭṭalib Al-ʿAbbās b. ʿAbd al-Muṭṭalib b. Hāshim b. ʿAbd Manāf al-Qurashī al-Hāshimī, Abū al-Faḍl al-Makkī, the paternal uncle of the Messenger of Allah ﷺ and the father of the Abbasid caliphs. He was older than the Messenger of Allah ﷺ by two or three years. He was taken captive on the day of Badr and ransomed himself with wealth, and ransomed the two sons of his brothers: ʿAqīl b. Abī Ṭālib and Nawfal b. al-Ḥārith. We have mentioned that when he was taken captive and bound in fetters, and the people retired for the night, the Messenger of Allah ﷺ was sleepless. It was said: 'O Messenger of Allah, what is the matter with you?' He said: 'I hear the groaning of al-ʿAbbās in his fetters, so I cannot sleep.' A man among the Muslims arose and loosened al-ʿAbbās's fetters until his groaning ceased, and the Messenger of Allah ﷺ slept. Then he embraced Islam in the year of the conquest and went out to meet the Messenger of Allah ﷺ as far as al-Juḥfah, and returned with him and witnessed the conquest. It is said that he embraced Islam before that but remained in Makkah with the permission of the Prophet ﷺ for that, as is related in the ḥadīth. And Allah knows best. The Messenger of Allah ﷺ used to honor him, revere him, and accord him the station of a father to a son, and would say: 'This is the remnant of my forefathers.' He was among the most solicitous of men toward Quraysh and the most compassionate toward them. He was a man of sound judgment and complete intelligence, tall, handsome, fair-skinned, tender, with two plaits. He had ten sons besides daughters: Tammām—who was the youngest of them—al-Ḥārith, ʿAbd Allāh, ʿUbayd Allāh, ʿAbd al-Raḥmān, ʿAwn, al-Faḍl, Qutham, Kathīr, and Maʿbad. He freed seventy slaves from his servants. Imam Aḥmad said: from Saʿīd b. al-Musayyab, from Saʿd b. Abī Waqqāṣ, who said: The Messenger of Allah ﷺ said concerning al-ʿAbbās: 'This is al-ʿAbbās b. ʿAbd al-Muṭṭalib, the most generous of Quraysh in hand and the most solicitous.' It is transmitted only by him. It is established in the two Ṣaḥīḥs that the Messenger of Allah ﷺ said to ʿUmar when he sent him to collect the zakāt and it was said: 'Ibn Jamīl, Khālid b. al-Walīd, and al-ʿAbbās the uncle of the Messenger of Allah ﷺ have withheld.' The Messenger of Allah ﷺ said to him: 'What does Ibn Jamīl resent except that he was poor and Allah made him rich? As for Khālid, you wrong Khālid; he has withheld his coats of mail and his war gear in the path of Allah. As for al-ʿAbbās, it is upon me and the like of it.' Then he said: 'O ʿUmar, do you not know that a man's paternal uncle is the equal of his father?' It is established in the Ṣaḥīḥ of al-Bukhārī from Anas that ʿUmar went out to pray for rain and brought al-ʿAbbās with him to seek rain through him, and said: 'O Allah, we used to seek intercession with You through our Prophet when we suffered drought, and You would send us rain; now we seek intercession with You through the uncle of our Prophet.' He said: 'And they were given rain.' It is said that ʿUmar b. al-Khaṭṭāb and ʿUthmān b. ʿAffān, when they passed by al-ʿAbbās while riding, would dismount out of respect for him. Al-Wāqidī and others said: Al-ʿAbbās died on Friday, twelve nights having passed of Rajab—or it is said of Ramaḍān—in the year thirty-two, at the age of eighty-eight. ʿUthmān b. ʿAffān prayed over him, and he was buried in al-Baqīʿ. It is also said he died in the year thirty-three, and it is said in the year thirty-four. His virtues and merits are very numerous. ʿAbd Allāh b. Masʿūd ʿAbd Allāh b. Masʿūd b. Ghāfil b. Ḥabīb b. Shamkh b. Fār b. Makhzūm b. Ṣāhilah b. Kāhil b. al-Ḥārith b. Tamīm b. Saʿd b. Hudhayl b. Mudrikah b. Ilyās b. Muḍar, Abū ʿAbd al-Raḥmān al-Hudhalī, confederate of Banū Zuhrah. He embraced Islam early, before ʿUmar. The cause of his conversion was when the Messenger of Allah ﷺ and Abū Bakr ؓ passed by him while he was pasturing sheep, and they asked him for milk. He said: 'I am a trustee.' He said: Then the Messenger of Allah ﷺ took a young she-goat that no male had mounted, and held it, then milked and drank and gave Abū Bakr to drink. Then he said to the udder: 'Shrink.' And it shrank. I said: 'Teach me from this supplication.' He said: 'You are a boy who has been taught'—the ḥadīth. Muḥammad b. Isḥāq related from Yaḥyā b. ʿUrwah from his father that Ibn Masʿūd was the first to recite the Qurʾān aloud in Makkah after the Prophet ﷺ, at the House while Quraysh were in their assemblies. He recited Sūrat al-Raḥmān: 'The Compassionate, He taught the Qurʾān' [al-Raḥmān: 1–2]. They rose against him and beat him. He attached himself to the Messenger of Allah ﷺ when he embraced Islam, and used to carry his sandals and his toothstick. He said to him: 'Your permission to me is that you hear my whisper.' For this reason he was called 'the companion of the toothstick and the whisper.' He emigrated to Abyssinia, then returned to Makkah, then emigrated to Madinah, and witnessed Badr. He is the one who killed Abū Jahl after the two sons of ʿAfrāʾ had disabled him. He witnessed the rest of the battles. The Messenger of Allah ﷺ said to him one day: 'Recite to me.' I said: 'Shall I recite to you when it was revealed to you?' He said: 'I love to hear it from someone other than myself.' So he recited to him from the beginning of Sūrat al-Nisāʾ until His saying: 'How then when We bring from every community a witness, and bring you as a witness against these?' [al-Nisāʾ: 41]. The Messenger of Allah ﷺ wept and said: 'Enough.' Abū Mūsā said: My brother and I came from Yemen, and we thought that Ibn Masʿūd and his mother were of the Prophet's household ﷺ, because of their frequent entry into the Prophet's house ﷺ. Ḥudhayfah said: I have not seen anyone more like the Messenger of Allah ﷺ in his guidance, manner, and bearing than Ibn Masʿūd. The learned among the companions of Muḥammad ﷺ knew that Ibn Umm ʿAbd was the nearest of them to Allah in nearness. And in the ḥadīth: 'Hold fast to the covenant of Ibn Umm ʿAbd.' In the other ḥadīth narrated by Aḥmad from Muḥammad b. Fuḍayl from Mughīrah from Umm Mūsā from ʿAlī: Ibn Masʿūd climbed a tree to pick kabāth fruit, and the people began to marvel at the thinness of his legs. The Messenger of Allah ﷺ said: 'By Him in Whose hand is my soul, they are heavier in the balance than Uḥud.' ʿUmar b. al-Khaṭṭāb ؓ said, when he looked at his shortness—his stature was equal to those sitting—and followed him with his gaze, then said: 'He is a vessel filled with knowledge.' Ibn Masʿūd witnessed many great events after the Prophet ﷺ, among them al-Yarmūk and others. He had come from Iraq on pilgrimage and passed by al-Rabadhah, where he witnessed the death of Abū Dharr and buried him. Then he arrived in Madinah and fell ill there. ʿUthmān b. ʿAffān came to visit him, and it is related that he said to him: 'What do you complain of?' He said: 'My sins.' He said: 'What do you desire?' He said: 'The mercy of my Lord.' He said: 'Shall I order a physician for you?' He said: 'The Physician made me ill.' He said: 'Shall I order your stipend for you—for he had withheld it for two years?' He said: 'I have no need of it.' He said: 'It will be for your daughters after you.' He said: 'Do you fear poverty for my daughters? I have commanded my daughters to recite Sūrat al-Wāqiʿah every night, and I heard the Messenger of Allah ﷺ say: Whoever recites al-Wāqiʿah every night will never be afflicted by poverty.' ʿAbd Allāh b. Masʿūd appointed al-Zubayr b. al-ʿAwwām as his executor. It is said that he is the one who prayed over him at night, and then ʿUthmān reproached al-Zubayr for that. It is also said that ʿUthmān prayed over him, and it is said ʿAmmār. And Allah knows best. He was buried in al-Baqīʿ at the age of some sixty-odd years. ʿAbd al-Raḥmān b. ʿAwf ʿAbd al-Raḥmān b. ʿAwf b. ʿAbd ʿAwf b. ʿAbd al-Ḥārith b. Zuhrah b. Kilāb b. Murrah, Abū Muḥammad al-Qurashī al-Zuhrī. He embraced Islam early at the hands of Abū Bakr, and emigrated to Abyssinia and to Madinah. The Messenger of Allah ﷺ established brotherhood between him and Saʿd b. al-Rabīʿ. He witnessed Badr and the battles after it. The Messenger of Allah ﷺ commanded him when he sent him to Banū Kalb, and let loose a forelock of hair between his shoulders as a sign of command over him. He is one of the ten who were promised Paradise, one of the eight who were the first to embrace Islam, one of the six members of the consultative council, then one of the three to whom the matter devolved from them, as we have mentioned. Then he was the one who strove to advance ʿUthmān ؓ. He and Khālid b. al-Walīd exchanged words in one of the expeditions, and Khālid spoke harshly to him. When that reached the Messenger of Allah ﷺ, he said: 'Do not revile my companions. By Him in Whose hand is my soul, if one of you were to spend the like of Uḥud in gold, he would not attain the measure of one of them, nor half of it.' It is in the Ṣaḥīḥ. Maʿmar said from al-Zuhrī: ʿAbd al-Raḥmān b. ʿAwf gave as charity in the time of the Prophet ﷺ half his wealth—four thousand—then he gave forty thousand, then forty thousand dinars, then he equipped five hundred horses in the path of Allah, then he equipped five hundred camels in the path of Allah. The greater part of his wealth came from trade. As for the ḥadīth related by ʿAbd b. Ḥumayd in his Musnad from Anas b. Mālik: When ʿAbd al-Raḥmān b. ʿAwf emigrated, the Messenger of Allah ﷺ established brotherhood between him and ʿUthmān b. ʿAffān. He said to him: 'I have two orchards; choose whichever you wish.' He said: 'May Allah bless you in your two orchards. It is not for this that I embraced Islam. Show me the market.' He said: So he showed him. He used to buy clarified butter, cheese, and hides, and he accumulated wealth and married. He came to the Prophet ﷺ, and he said: 'May Allah bless you. Hold a wedding feast, even with a sheep.' He said: His wealth increased until seven hundred camels arrived carrying wheat, flour, and food. He said: When they entered Madinah, a commotion was heard among the people of Madinah. ʿĀʾishah said: 'What is this commotion?' It was said to her: 'A caravan has arrived for ʿAbd al-Raḥmān b. ʿAwf—seven hundred carrying wheat, flour, and food.' ʿĀʾishah said: 'I heard the Messenger of Allah ﷺ say: ʿAbd al-Raḥmān b. ʿAwf will enter Paradise crawling.' When that reached ʿAbd al-Raḥmān, he said: 'I call you to witness, O mother, that it, with its loads, its saddlecloths, and its pack-saddles, is in the path of Allah.' Imam Aḥmad said: ʿAbd al-Ṣamad b. Ḥassān narrated to us: ʿUmārah—that is Ibn Zādhān—narrated to us from Thābit from Anas, who said: While ʿĀʾishah was in her house, she heard a sound in Madinah and said: 'What is this?' They said: 'A caravan of ʿAbd al-Raḥmān b. ʿAwf has arrived from Syria carrying everything.' He said: It was seven hundred camels. He said: Madinah trembled from the sound. ʿĀʾishah said: 'I heard the Messenger of Allah ﷺ say: I have seen ʿAbd al-Raḥmān b. ʿAwf entering Paradise crawling.' That reached ʿAbd al-Raḥmān b. ʿAwf, and he said: 'If I am able, I will certainly enter it upright.' He made it, with its pack-saddles and loads, in the path of Allah. It is established in the Ṣaḥīḥ that the Messenger of Allah ﷺ prayed behind him the second rakʿah of the dawn prayer on one of the journeys. This is a great merit that cannot be rivaled. When death came to him, he bequeathed to every man of those who remained from the people of Badr four hundred dinars—and they were a hundred—and they took it, including ʿUthmān and ʿAlī. ʿAlī said: 'Go, O Ibn ʿAwf, for you have attained its clearness and outstripped its turbidity.' He bequeathed to each of the Mothers of the Believers a large sum, so that ʿĀʾishah used to say: 'May Allah give him drink from Salsabīl.' He freed a multitude of his slaves. Then, after all that, he left abundant wealth: among it gold that was cut with axes until the men's hands blistered, and he left a thousand camels, a hundred horses, and three thousand sheep grazing in al-Baqīʿ. His wives were four, and one of them was settled from the fourth of the eighth with eighty thousand. When he died, ʿUthmān b. ʿAffān prayed over him, and Saʿd b. Abī Waqqāṣ carried his bier, and he was buried in al-Baqīʿ at the age of seventy-five. He was fair-skinned with a touch of redness, handsome of face, fine-skinned, wide-eyed, with long eyelashes, aquiline-nosed, with flowing hair, large-handed, thick-fingered. He did not dye his white hair, ؓ. Abū Dharr al-Ghifārī Abū Dharr al-Ghifārī, whose name was Jundub b. Junādah, according to the well-known opinion. He embraced Islam early in Makkah, being the fourth of four or the fifth of five. The story of his conversion has been given before the Hijrah. He was the first to greet the Messenger of Allah ﷺ with the greeting of Islam. Then he returned to his land and his people, and remained there until the Messenger of Allah ﷺ emigrated to Madinah. He emigrated after the Battle of the Trench, then attached himself to the Messenger of Allah ﷺ in residence and travel, and related many ḥadīths from him. Many ḥadīths have come concerning his merit; among the most famous is what al-Aʿmash related from Abū al-Yaqẓān ʿUthmān b. ʿUmayr from Abū Ḥarb b. Abī al-Aswad from ʿAbd Allāh b. ʿAmr: The Messenger of Allah ﷺ said: 'The green sky has not shaded, nor the dusty earth carried, one more truthful in speech than Abū Dharr.' There is weakness in it. Then when the Messenger of Allah ﷺ died, and Abū Bakr died, he went out to Syria and remained there until disagreement occurred between him and Muʿāwiyah, and ʿUthmān summoned him to Madinah. Then he alighted at al-Rabadhah and stayed there until he died in Dhū al-Ḥijjah of this year. He had with him only his wife and children, and while they were thus, unable to bury him, ʿAbd Allāh b. Masʿūd arrived from Iraq with a group of his companions, and they attended his death and he enjoined them how to deal with him. It is said: They arrived after his death and undertook his washing and burial. He had ordered his family to cook a ewe from his sheep for them to eat after the death. ʿUthmān b. ʿAffān sent for his family and joined them to his own family. Al-Ḥuṣayn b. al-Ḥārith b. al-Muṭṭalib Al-Ḥuṣayn b. al-Ḥārith b. al-Muṭṭalib b. ʿAbd Manāf: He witnessed Badr and all the battles with the Messenger of Allah ﷺ, and died in this year. Salmān al-Fārisī Salmān al-Fārisī, known as Abū ʿAbd Allāh: From the people of the city of Iṣbahān. It is also said: from the people of Rāmahurmuz. He embraced Islam in the first year of the Hijrah. The first battle he witnessed with the Messenger of Allah ﷺ was the day of the Trench. What prevented him from attending what was before that was that he was enslaved to a group of Jews, and they made a contract of manumission with him. The Messenger of Allah ﷺ paid his contract and he was freed. He remained in Madinah until the Muslims raided Iraq, and he went out with them and attended the conquest of al-Madāʾin. ʿUmar appointed him over it, and he settled there until he died in it. His grave is now well-known. In the Ṣaḥīḥ from Salmān that he said: 'I passed from one master to another—more than ten—each for forty ūqiyyahs.' Anas related from the Prophet ﷺ that he said: 'Salmān is the forerunner of the Persians.' When he dug the Trench, he allotted forty cubits to every ten men. The Emigrants and the Helpers disputed about Salmān, for he was a strong man. The Emigrants said: 'Salmān is one of us,' and the Helpers said: 'No, rather he is one of us.' The Messenger of Allah ﷺ said: 'Salmān is one of us, the People of the House.' Al-Ḥasan al-Baṣrī said: Salmān's stipend was five thousand, and he was commander over about thirty thousand Muslims. He would address the people wrapped in a cloak, spreading part of it beneath him and wearing part of it. When his stipend came out, he would give it away, and he would eat from the work of his own hands. ʿUbādah b. Nusayy said: Salmān had a tent of coarse wool even while he was commander of the people. From Maymūn b. Mihrān, from a man of ʿAbd al-Qays, who said: I saw Salmān in a military expedition over which he was commander, on a donkey wearing loose trousers, his feet dangling, while the soldiers were saying, "The commander has come." Salmān said, "Good and evil are only after today." Mention of Salmān's children: He married a woman called Buqayrah. Abū Bakr b. Abī Dāwūd said: Salmān had three daughters, one daughter in Iṣbahān and two daughters in Miṣr. Mention of his death: From Abū Sufyān, from his teachers, he said: Saʿd b. Abī Waqqāṣ entered upon Salmān to visit him when he was ill. Salmān wept, and Saʿd said, "What makes you weep, O Abū ʿAbd Allāh? The Messenger of God ﷺ died pleased with you, and you will meet him at the Ḥawḍ." Salmān ؓ said, "Indeed, I do not weep out of dread of death nor out of desire for this world, but the Messenger of God ﷺ made a covenant with us, saying: 'Let the provision of any one of you from this world be like the provision of a rider.' And around me are these vessels." He said: Around him were only a washtub, a large bowl, and a water pot. He said: Saʿd said to him, "O Abū ʿAbd Allāh, give us a covenant we may take after you." He said, "O Saʿd, remember God at your concern when you are concerned, at your judgment when you judge, and at your hand when you distribute." When Salmān's illness became severe, he had obtained a pouch of musk on the day of Jalūlāʾ. He said to his wife, "Bring it," and he crushed it in water, then said, "Sprinkle it around me, for visitors will come to me now who will perceive the fragrance but will not eat food." It was only a short while until he died. Salmān lived two hundred and fifty years, they do not doubt this, and some of them say three hundred and fifty. It was said that he lived to the time of the revelation to Jesus ﷺ, but the evident view is that he died in the time of ʿUthmān in the year thirty-two, though it has also been said in the year thirty-six. On this latter view, his death would be in the time of ʿAlī ؓ, but the former is more correct. Ṣakhr b. Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf Ṣakhr b. Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf, Abū Sufyān: He remained upon polytheism, leading the armies to fight the Prophet ﷺ, until he became Muslim on the day of the conquest of Makkah. Faith was then unstable in his heart, so he was counted among those whose hearts were to be reconciled, but then his faith settled and his certainty grew strong. He had refrained from fighting after the Battle of the Trench. The Messenger of God ﷺ sent him a gift of ʿajwah dates and wrote to him asking him to send a condiment; he accepted his gift and sent him one in return. Ibn Saʿd said: Muḥammad b. ʿUmar said: Abū Sufyān was present at al-Ṭāʾif with the Messenger of God ﷺ, and he was struck by an arrow that day and lost one of his eyes. He was present on the day of Ḥunayn, and the Messenger of God ﷺ gave him from the spoils of Ḥunayn one hundred camels and forty ūqiyyahs, and he gave to his two sons Yazīd and Muʿāwiyah. Abū Sufyān said to him, "By God, you are indeed noble. May my father and mother be your ransom. I fought you, and what an excellent warrior you were; then I made peace with you, and what an excellent peacemaker you are. May God reward you well." Anas b. Mālik said: Then Abū Sufyān became blind after that. From Mubashshir b. al-Ḥuwayrith, who said: I was present at the battle of al-Yarmūk, and I heard from the people no word and no sound except the clashing of iron one against another, except that I heard a crier saying, "O assembly of Muslims, a day of the days of God: strive well in it for God!" And behold, it was Abū Sufyān b. Ḥarb beneath the banner of his son Yazīd. Muḥammad b. ʿUmar said: Abū Sufyān settled in al-Madīnah at the end of his life, and died there in the year thirty-two at the end of the caliphate of ʿUthmān, and he was, on the day he died, eighty-eight years old. Al-Ṭufayl b. al-Ḥārith b. al-Muṭṭalib b. ʿAbd Manāf Al-Ṭufayl b. al-Ḥārith b. al-Muṭṭalib b. ʿAbd Manāf: He was present at Badr and all the battles with the Messenger of God ﷺ, and he died in this year at the age of seventy. ʿAbd Allāh b. Ḥudhāfah b. Qays b. ʿAdī b. Sahm al-Sahmī ʿAbd Allāh b. Ḥudhāfah b. Qays b. ʿAdī b. Sahm al-Sahmī, the brother of Khunays: He was an early Muslim in Makkah and emigrated to Abyssinia in the second emigration. The Messenger of God ﷺ sent him with his letter to Chosroes, ordering him to deliver it to the governor of al-Baḥrayn so that the governor of al-Baḥrayn might deliver it to Chosroes, who read it and burned it. They disagreed as to whether he was present at Badr or not. He was present at the conquest of Miṣr and died there, and his grave is in its cemetery. ʿAbd Allāh b. Naḍlah, Abū Barzah al-Aslamī ʿAbd Allāh b. Naḍlah, Abū Barzah al-Aslamī: And some people said: Naḍlah b. ʿAbd Allāh. He became Muslim early and was present with the Messenger of God ﷺ at the conquest of Makkah, and he killed ʿAbd Allāh b. Khaṭal. He continued to go on military expeditions with the Messenger of God ﷺ until he passed away. Then he moved and settled in al-Baṣrah when the Muslims settled there, then he went on a campaign to Khurāsān and died there ؓ. ʿAbd Allāh b. Zayd b. ʿAbd Rabbih, Abū Muḥammad ʿAbd Allāh b. Zayd b. ʿAbd Rabbih, Abū Muḥammad: He was present at the ʿAqabah with the seventy, and at Badr and all the battles with the Messenger of God ﷺ. He carried the banner of Banū al-Ḥārith b. al-Khazraj in the expedition of the conquest, and he is the one who saw the call to prayer in a dream. He died in al-Madīnah in this year at the age of ninety-four, and ʿUthmān ؓ prayed over him. Quṭbah b. ʿĀmir b. Ḥadīdah b. ʿAmr b. Sawād, Abū Zayd Quṭbah b. ʿĀmir b. Ḥadīdah b. ʿAmr b. Sawād, Abū Zayd: He was present at the two ʿAqabahs and is mentioned among the six who were the first to become Muslim of the Anṣār. He was one of the renowned archers. He was present at Badr, and he threw a stone between the two rows, then said, "I will not flee until this stone flees." He was present at Uḥud and all the battles with the Messenger of God ﷺ. He carried the banner of Banū Salamah in the expedition of the conquest, and he was wounded on the day of Uḥud with nine wounds. The Messenger of God ﷺ sent him with twenty men to a tribe of Khathʿam; they fought him, and he took spoils. Quṭbah died in this year, leaving no descendants. Kaʿb al-Aḥbār b. Mātiʿ, Abū Isḥāq Kaʿb al-Aḥbār b. Mātiʿ, Abū Isḥāq: He was a Jew, then became Muslim and came to al-Madīnah. Then he went out to al-Shām and settled in Ḥimṣ, and died there in this year. He transmitted hadith from ʿAmr, Ṣuhayb, and ʿĀʾishah. Muʿayqīb b. Abī Fāṭimah al-Dawsī Muʿayqīb b. Abī Fāṭimah al-Dawsī, of the Azd: He became Muslim in Makkah early and emigrated to Abyssinia in the second emigration. He came to the Messenger of God ﷺ while he was at Khaybar and was present there. ʿUmar ؓ used to eat with him and say, "Were it anyone other than you, he would not have made me eat from one bowl, and there would have been a spear's length between me and him." When he drank from a vessel, ʿUmar would place his mouth where his mouth had been and drink. Leprosy had advanced quickly in him, and ʿUmar sought medicine for him. Two men from the people of Yemen arrived, and he said to them, "Do you have any medicine for this righteous man?" They said, "There is nothing that will remove it, nor can it be cured, but we will treat it with a medicine that will halt it." ʿUmar said, "It is a great well-being that it should halt." They said, "Does colocynth grow in your land?" He said, "Yes." They said, "Then gather some of it for us." He gathered two baskets of it. They took each colocynth fruit and split it into two halves, then laid Muʿayqīb down, and each man took one of his feet, then they began rubbing the soles of his feet with the colocynth until it was worn away, then took another, while Muʿayqīb spat out bitter green phlegm. Then they released him and said to ʿUmar, "His pain will not increase." He remained holding together until he died ؓ. Muʿaḍḍid b. Yazīd, Abū Ziyād al-ʿIjlī Muʿaḍḍid b. Yazīd, Abū Ziyād al-ʿIjlī: He was very devout, and he was martyred in the campaign of Balanjar in this year.

218. Tarikh (al-Tabari) 2015No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَثَلَاثِينَ فِي هَذِهِ السَّنَةِ كَانَتْ غَزْوَةُ مُعَاوِيَةَ حِصْنَ الْمَرْأَةِ مِنْ أَرْضِ الرُّومِ بِنَاحِيَةِ مَلَطْيَةَ  . وَفِيهَا كَانَتْ غَزْوَةُ عَبْدِ اللَّهِ بْنِ سَعْدٍ إِفْرِيقِيَّةَ الثَّانِيَةَ حِينَ نَقَضَ أَهْلُهَا الْعَهْدَ، وَفِيهَا كَانَ مَسِيرُ الْأَحْنَفِ إِلَى خُرَاسَانَ وَفَتْحِ الْمَرْوَيْنِ، وَمَسِيرُ ابْنِ عَامِرٍ إِلَى نَيْسَابُورَ وَفَتْحِهَا، فِي قَوْلِ بَعْضِهِمْ، وَقَدْ تَقَدَّمَ ذِكْرُ ذَلِكَ، وَفِيهَا كَانَتْ غَزْوَةُ قُبْرُسَ، فِي قَوْلِ بَعْضِهِمْ، وَقَدْ تَقَدَّمَ ذِكْرُهَا مُسْتَوْفًى، وَقِيلَ إِنَّ فَتْحَهَا كَانَ سَنَةَ ثَمَانٍ وَعِشْرِينَ، فَلَمَّا كَانَ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ أَعَانَ أَهْلُهَا الرُّومَ عَلَى الْغُزَاةِ فِي الْبَحْرِ بِمَرَاكِبَ أَعْطُوهُمْ إِيَّاهَا، فَغَزَاهُمْ مُعَاوِيَةُ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ فَفَتَحَهَا عَنْوَةً فَقَتَلَ وَسَبَى، ثُمَّ أَقَرَّهُمْ عَلَى صُلْحِهِمْ وَبَعَثَ إِلَيْهِمُ اثْنَيْ عَشَرَ أَلْفًا، فَبَنَوُا الْمَسَاجِدَ وَبَنَى مَدِينَةً. وَقِيلَ: كَانَتْ غَزْوَتُهُ الثَّانِيَةُ سَنَةَ خَمْسٍ وَثَلَاثِينَ. وَفِي هَذِهِ السَّنَةِ: حَجَّ عُثْمَانُ بِالنَّاسِ، وَوُلِدَ عَلِيُّ بْنُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ.

     ✧ Then the Year Thirty-Three Began In this year, Muʿāwiyah’s expedition against the fortress of al-Marʾah in the land of the Romans, in the region of Malaṭyah, took place. In it, the second expedition of ʿAbd Allāh b. Saʿd to Ifrīqiyah occurred, when its people broke the covenant. In it, according to some of them, al-Aḥnaf’s march to Khurāsān and the conquest of the two Marws, and Ibn ʿĀmir’s march to Naysābūr and its conquest, took place—the mention of that has preceded. In it, according to some of them, the expedition of Qubrus took place—its mention has preceded in full. It was said that its conquest was in the year twenty-eight. Then when the year thirty-two came, its people aided the Romans against the raiders at sea with ships they gave them. So Muʿāwiyah raided them in the year thirty-three, conquered it by force, killed and took captives, then confirmed them on their treaty and sent to them twelve thousand. They built mosques, and he built a city. It was said: His second expedition was in the year thirty-five. In this year: ʿUthmān led the people in pilgrimage. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ was born.

219. Tarikh (al-Tabari) 2016No grade recorded

     ذكر تَسْيِيرِ مَنْ سُيِّرَ مِنْ أَهْلِ الْكُوفَةِ إِلَى الشَّامِ   وَفِي هَذِهِ السَّنَةِ سَيَّرَ عُثْمَانُ نَفَرًا مِنْ أَهْلِ الْكُوفَةِ إِلَى الشَّامِ. وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ سَعِيدَ بْنَ الْعَاصِ لَمَّا وَلَّاهُ عُثْمَانُ الْكُوفَةَ حِينَ شَهِدَ عَلَى الْوَلِيدِ بِشُرْبِ الْخَمْرِ، أَمَرَهُ أَنْ يُسَيِّرَ الْوَلِيدَ إِلَيْهِ، فَقَدِمَ سَعِيدٌ الْكُوفَةَ وَسَيَّرَ الْوَلِيدَ وَغَسَلَ الْمِنْبَرَ، فَنَهَاهُ رِجَالٌ مِنْ بَنِي أُمَيَّةَ كَانُوا قَدْ خَرَجُوا مَعَهُ عَنْ ذَلِكَ، فَلَمْ يُجِبْهُمْ، وَاخْتَارَ سَعِيدٌ وُجُوهَ النَّاسِ وَأَهْلَ الْقَادِسِيَّةِ وَقُرَّاءَ أَهْلِ الْكُوفَةِ، فَكَانَ هَؤُلَاءِ دَخْلَتُهُ إِذَا خَلَا، وَأَمَّا إِذَا خَرَجَ فَكُلُّ النَّاسِ يَدْخُلُ عَلَيْهِ، فَدَخَلُوا عَلَيْهِ يَوْمًا، فَبَيْنَا هُمْ يَتَحَدَّثُونَ قَالَ حُبَيْشُ بْنُ فُلَانٍ الْأَسَدِيُّ: مَا أَجْوَدَ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ ! فَقَالَ سَعِيدٌ: إِنَّ مَنْ لَهُ مِثْلُ النَّشَاسْتَجِ لَحَقِيقٌ أَنْ يَكُونَ جَوَادًا، وَاللَّهِ لَوْ أَنَّ لِي مِثْلَهُ لَأَعَاشَكُمُ اللَّهُ بِهِ عَيْشًا رَغَدًا. فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ حُبَيْشٍ، وَهُوَ حَدَثٌ: وَاللَّهِ لَوَدِدْتُ أَنَّ هَذَا الْمِلْطَاطَ لَكَ، يَعْنِي لِسَعِيدٍ، وَهُوَ مَا كَانَ لِلْأَكَاسِرَةِ عَلَى جَانِبِ الْفُرَاتِ الَّذِي يَلِي الْكُوفَةَ. قَالُوا: فَضَّ اللَّهُ فَاكَ ! وَاللَّهِ لَقَدْ هَمَمْنَا بِكَ ! فَقَالَ أَبُوهُ: غُلَامٌ فَلَا تَجَاوَزُهُ. فَقَالُوا: يَتَمَنَّى لَهُ سَوَادَنَا. قَالَ: وَيَتَمَنَّى لَكُمْ أَضْعَافَهُ، فَثَارَ بِهِ الْأَشْتَرُ، وَجُنْدَبٌ، وَابْنُ ذِي الْحِنْكَةِ، وَصَعْصَعَةُ، وَابْنُ الْكَوَّاءِ، وَكُمَيْلٌ، وَعُمَيْرُ بْنُ ضَابِئٍ فَأَخَذُوهُ، فَثَارَ أَبُوهُ لِيَمْنَعَ عَنْهُ، فَضَرَبُوهُمَا حَتَّى غُشِيَ عَلَيْهِمَا، وَجَعَلَ سَعِيدٌ يُنَاشِدُهُمْ وَيَأْبَوْنَ حَتَّى قَضَوْا مِنْهُمَا وَطَرًا. فَسَمِعَتْ بِذَلِكَ بَنُو أَسَدٍ فَجَاءُوا وَفِيهِمْ طُلَيْحَةُ، فَأَحَاطُوا بِالْقَصْرِ، وَرَكِبَتِ الْقَبَائِلُ فَعَاذُوا بِسَعِيدٍ، فَخَرَجَ سَعِيدٌ إِلَى النَّاسِ فَقَالَ: أَيُّهَا النَّاسُ قَوْمٌ تَنَازَعُوا وَقَدْ رَزَقَ اللَّهُ الْعَافِيَةَ، فَرَدَّهُمْ فَتَرَاجَعُوا. وَأَفَاقَ الرَّجُلَانِ فَقَالَا: قَاتَلَنَا غَاشِيَتُكَ. فَقَالَ: لَا يَغْشَوْنِي أَبَدًا، فَكُفَّا أَلْسِنَتَكُمَا وَلَا تُحَزِّبَا النَّاسَ. فَفَعَلَا، وَقَعَدَ أُولَئِكَ النَّفَرُ فِي بُيُوتِهِمْ وَأَقْبَلُوا يَقَعُونَ فِي عُثْمَانَ. وَقِيلَ: بَلْ كَانَ السَّبَبُ فِي ذَلِكَ أَنَّهُ كَانَ يَسْمُرُ عِنْدَ سَعِيدِ بْنِ الْعَاصِ وُجُوهُ أَهْلِ الْكُوفَةِ، مِنْهُمْ: مَالِكُ بْنُ كَعْبٍ الْأَرْحَبِيُّ وَالْأَسْوَدُ بْنُ يَزِيدَ، وَعَلْقَمَةُ بْنُ قَيْسٍ النَّخَعِيَّانِ، وَمَالِكٌ الْأَشْتَرُ، وَغَيْرُهُمْ، فَقَالَ سَعِيدٌ: إِنَّمَا هَذَا السَّوَادُ بُسْتَانُ قُرَيْشٍ. فَقَالَ الْأَشْتَرُ: أَتَزْعُمُ أَنَّ السَّوَادَ الَّذِي أَفَاءَهُ اللَّهُ عَلَيْنَا بِأَسْيَافِنَا بُسْتَانٌ لَكَ وَلِقَوْمِكَ ؟ وَتَكَلَّمَ الْقَوْمُ مَعَهُ، فَقَالَ عَبْدُ الرَّحْمَنِ الْأَسَدِيُّ، وَكَانَ عَلَى شُرْطَةِ سَعِيدٍ: أَتَرُدُّونَ عَلَى الْأَمِيرِ مَقَالَتَهُ ؟ وَأَغْلَظَ لَهُمْ. فَقَالَ الْأَشْتَرُ: مَنْ هَاهُنَا ؟ لَا يَفُوتَنَّكُمُ الرَّجُلُ ! فَوَثَبُوا عَلَيْهِ فَوَطِئُوهُ وَطْأً شَدِيدًا حَتَّى غُشِيَ عَلَيْهِ، ثُمَّ جُرَّ بِرِجْلِهِ، فَنُضِحَ بِمَاءٍ فَأَفَاقَ فَقَالَ: قَتَلَنِي مَنِ انْتَخَبْتُ. فَقَالَ: وَاللَّهِ لَا يَسْمُرُ عِنْدِي أَحَدٌ أَبَدًا. فَجَعَلُوا يَجْلِسُونَ فِي مَجَالِسِهِمْ يَشْتُمُونَ عُثْمَانَ وَسَعِيدًا، وَاجْتَمَعَ إِلَيْهِمُ النَّاسُ حَتَّى كَثُرُوا، فَكَتَبَ سَعِيدٌ وَأَشْرَافُ أَهْلِ الْكُوفَةِ إِلَى عُثْمَانَ فِي إِخْرَاجِهِمْ، فَكَتَبَ إِلَيْهِمْ أَنْ يُلْحِقُوهُمْ بِمُعَاوِيَةَ، وَكَتَبَ إِلَى مُعَاوِيَةَ: إِنَّ نَفَرًا قَدْ خُلِقُوا لِلْفِتْنَةِ فَأَقِمْ عَلَيْهِمْ وَانْهَهُمْ، فَإِنْ آنَسْتَ مِنْهُمْ رُشْدًا فَاقْبَلْ، وَإِنْ أَعْيَوْكَ فَارْدُدْهُمْ عَلَيَّ. فَلَمَّا قَدِمُوا عَلَى مُعَاوِيَةَ أَنْزَلَهُمْ كَنِيسَةَ مَرْيَمَ، وَأَجْرَى عَلَيْهِمْ مَا كَانَ لَهُمْ بِالْعِرَاقِ بِأَمْرِ عُثْمَانَ، وَكَانَ يَتَغَدَّى وَيَتَعَشَّى مَعَهُمْ، فَقَالَ لَهُمْ يَوْمًا: إِنَّكُمْ قَوْمٌ مِنَ الْعَرَبِ لَكُمْ أَسْنَانٌ وَأَلْسِنَةٌ، وَقَدْ أَدْرَكْتُمْ بِالْإِسْلَامِ شَرَفًا، وَغَلَبْتُمُ الْأُمَمَ وَحَوَيْتُمْ مَوَارِيثَهُمْ، وَقَدْ بَلَغَنِي أَنَّكُمْ نَقِمْتُمْ قُرَيْشًا، وَلَوْ لَمْ تَكُنْ قُرَيْشٌ كُنْتُمْ أَذِلَّةً، إِنَّ أَئِمَّتَكُمْ لَكُمْ جُنَّةٌ فَلَا تَفْتَرِقُوا عَنْ جُنَّتِكُمْ، وَإِنَّ أَئِمَّتَكُمْ يَصْبِرُونَ لَكُمْ عَلَى الْجَوْرِ وَيَحْتَمِلُونَ مِنْكُمُ الْمَؤُونَةَ، وَاللَّهِ لَتَنْتَهُنَّ أَوْ لَيَبْتَلِيَنَّكُمُ اللَّهُ بِمَنْ يَسُومُكُمُ السُّوءَ وَلَا يَحْمَدُكُمْ عَلَى الصَّبْرِ، ثُمَّ تَكُونُونَ شُرَكَاءَهُمْ فِيمَا جَرَرْتُمْ عَلَى الرَّعِيَّةِ فِي حَيَاتِكُمْ وَبَعْدَ وَفَاتِكُمْ. فَقَالَ رَجُلٌ مِنْهُمْ، وَهُوَ صَعْصَعَةُ: أَمَّا مَا ذَكَرْتَ مِنْ قُرَيْشٍ فَإِنَّهَا لَمْ تَكُنْ أَكْثَرَ الْعَرَبِ وَلَا أَمْنَعَهَا فِي الْجَاهِلِيَّةِ فَتُخَوِّفَنَا، وَأَمَّا مَا ذَكَرْتَ مِنَ الْجُنَّةِ فَإِنَّ الْجُنَّةَ إِذَا اخْتُرِقَتْ خُلِصَ إِلَيْنَا. فَقَالَ مُعَاوِيَةُ: عَرَفْتُكُمُ الْآنَ وَعَلِمْتُ أَنَّ الَّذِي أَغْرَاكُمْ عَلَى هَذَا قِلَّةُ الْعُقُولِ، وَأَنْتَ خَطِيبُهُمْ وَلَا أَرَى لَكَ عَقْلًا، أُعَظِّمُ عَلَيْكَ أَمْرَ الْإِسْلَامِ وَتُذَكِّرُنِي بِالْجَاهِلِيَّةِ ! أَخْزَى اللَّهُ قَوْمًا عَظَّمُوا أَمْرَكُمْ ! افْقَهُوا عَنِّي، وَلَا أَظُنُّكُمْ تَفْقَهُونَ أَنَّ قُرَيْشًا لَمْ تُعَزَّ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ إِلَّا بِاللَّهِ تَعَالَى، لَمْ تَكُنْ بِأَكْثَرِ الْعَرَبِ وَلَا أَشَدِّهِمْ، وَلَكِنَّهُمْ كَانُوا أَكْرَمَهُمْ أَحْسَابًا، وَأَمْحَضَهُمْ أَنْسَابًا، وَأَكْمَلَهُمْ مُرُوءَةً، وَلَمْ يَمْتَنِعُوا فِي الْجَاهِلِيَّةِ، وَالنَّاسُ يَأْكُلُ بَعْضُهُمْ بَعْضًا، إِلَّا بِاللَّهِ، فَبَوَّأَهُمْ حَرَمًا آمِنًا يُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ ! هَلْ تَعْرِفُونَ عَرَبِيًّا أَوْ عَجَمِيًّا أَوْ أَسْوَدَ أَوْ أَحْمَرَ إِلَّا وَقَدْ أَصَابَهُ الدَّهْرُ فِي بَلَدِهِ وَحُرْمَتِهِ إِلَّا مَا كَانَ مِنْ قُرَيْشٍ، فَإِنَّهُمْ لَمْ يُرِدْهُمْ أَحَدٌ مِنَ النَّاسِ بِكَيْدٍ إِلَّا جَعَلَ اللَّهُ خَدَّهُ الْأَسْفَلَ، حَتَّى أَرَادَ اللَّهُ أَنْ يَسْتَنْقِذَ مَنْ أَكْرَمَ وَاتَّبَعَ دِينَهُ مِنْ هَوَانِ الدُّنْيَا وَسُوءِ مَرَدِّ الْآخِرَةِ، فَارْتَضَى لِذَلِكَ خَيْرَ خَيْرِ خَلْقِهِ، ثُمَّ ارْتَضَى لَهُ أَصْحَابًا فَكَانَ خِيَارُهُمْ قُرَيْشًا، ثُمَّ بَنَى هَذَا الْمُلْكَ عَلَيْهِمْ، وَنَجْعَلُ هَذِهِ الْخِلَافَةَ فِيهِمْ، فَلَا يَصْلُحُ ذَلِكَ إِلَّا عَلَيْهِمْ، فَكَانَ اللَّهُ يَحُوطُهُمْ فِي الْجَاهِلِيَّةِ وَهُمْ عَلَى كُفْرِهِمْ، أَفَتَرَاهُ لَا يَحُوطُهُمْ وَهُمْ عَلَى دِينِهِ ؟ أُفٍّ لَكَ وَلِأَصْحَابِكَ ! أَمَّا أَنْتَ يَا صَعْصَعَةُ فَإِنَّ قَرْيَتَكَ شَرُّ الْقُرَى ! أَنْتَنُهَا بَيْتًا، وَأَعْمَقُهَا وَادِيًا، وَأَعْرَفُهَا بِالشَّرِّ، وَأَلْأَمُهَا جِيرَانًا ! لَمْ يَسْكُنْهَا شَرِيفٌ قَطُّ وَلَا وَضِيعٌ إِلَّا سُبَّ بِهَا، ثُمَّ كَانُوا أَلْأَمَ الْعَرَبِ أَلْقَابًا وَأَصْهَارًا، نُزَّاعُ الْأُمَمِ، وَأَنْتُمْ جِيرَانُ الْخَطِّ، وَفَعَلَةُ فَارِسَ، حَتَّى أَصَابَتْكُمْ دَعْوَةُ النَّبِيِّ ﷺ لَمْ تَسْكُنِ الْبَحْرَيْنِ فَتُشْرِكَهُمْ فِي دَعْوَةِ النَّبِيِّ ﷺ، فَأَنْتَ شَرُّ قَوْمِكَ، حَتَّى إِذَا أَبْرَزَكَ الْإِسْلَامُ وَخَلَطَكَ بِالنَّاسِ أَقْبَلْتَ تَبْغِي دِينَ اللَّهِ عِوَجًا، وَتَنْزِعُ إِلَى الذِّلَّةِ، وَلَا يَضُرُّ ذَلِكَ قُرَيْشًا وَلَا يَضَعُهُمْ، وَلَنْ يَمْنَعَهُمْ مِنْ تَأْدِيَةِ مَا عَلَيْهِمْ، إِنَّ الشَّيْطَانَ عَنْكُمْ غَيْرُ غَافِلٍ، قَدْ عَرَفَكُمْ بِالشَّرِّ فَأَغْرَى بِكُمُ النَّاسَ، وَهُوَ صَارِعُكُمْ، وَلَا تُدْرِكُونَ بِالشَّرِّ أَمْرًا أَبَدًا إِلَّا فَتَحَ اللَّهُ عَلَيْكُمْ شَرًّا مِنْهُ وَأَخْزَى. ثُمَّ قَامَ وَتَرَكَهُمْ فَتَقَاصَرَتْ إِلَيْهِمْ أَنْفُسُهُمْ، فَلَمَّا كَانَ بَعْدَ ذَلِكَ أَتَاهُمْ فَقَالَ: إِنِّي قَدْ أَذِنْتُ لَكُمْ فَاذْهَبُوا حَيْثُ شِئْتُمْ لَا يَنْفَعُ اللَّهُ بِكُمْ أَحَدًا أَبَدًا وَلَا يَضُرُّهُ، وَلَا أَنْتُمْ بِرِجَالِ مَنْفَعَةٍ وَلَا مَضَرَّةٍ، فَإِنْ أَرَدْتُمُ النَّجَاةَ فَالْزَمُوا جَمَاعَتَكُمْ وَلَا يُبْطِرَنَّكُمُ الْإِنْعَامُ، فَإِنَّ الْبَطَرَ لَا يَعْتَرِي الْخِيَارَ، اذْهَبُوا حَيْثُ شِئْتُمْ فَسَأَكْتُبُ إِلَى أَمِيرِ الْمُؤْمِنِينَ فِيكُمْ. فَلَمَّا خَرَجُوا دَعَاهُمْ وَقَالَ لَهُمْ: إِنِّي مُعِيدٌ عَلَيْكُمْ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ مَعْصُومًا فَوَلَّانِي وَأَدْخَلَنِي فِي أَمْرِهِ، ثُمَّ اسْتُخْلِفَ أَبُو بَكْرٍ فَوَلَّانِي، ثُمَّ اسْتُخْلِفَ عُمَرُ فَوَلَّانِي، ثُمَّ اسْتُخْلِفَ عُثْمَانُ فَوَلَّانِي، وَلَمْ يُولِّنِي أَحَدٌ إِلَّا وَهُوَ عَنِّي رَاضٍ، وَإِنَّمَا طَلَبَ رَسُولُ اللَّهِ ﷺ لِلْأَعْمَالِ أَهْلَ الْجَزَاءِ عَنِ الْمُسْلِمِينَ وَالْغَنَاءِ، وَإِنَّ اللَّهَ ذُو سَطَوَاتٍ وَنَقَمَاتٍ يَمْكُرُ بِمَنْ مَكَرَ بِهِ، فَلَا تَعْرِضُوا لِأَمْرٍ وَأَنْتُمْ تَعْلَمُونَ مِنْ أَنْفُسِكُمْ غَيْرَ مَا تُظْهِرُونَ، فَإِنَّ اللَّهَ غَيْرُ تَارِكِكُمْ حَتَّى يَخْتَبِرَكُمْ وَيُبْدِيَ لِلنَّاسِ سَرَائِرَكُمْ. وَكَتَبَ مُعَاوِيَةُ إِلَى عُثْمَانَ: إِنَّهُ قَدِمَ عَلَى أَقْوَامٍ لَيْسَتْ لَهُمْ عُقُولٌ وَلَا أَدْيَانٌ، أَضْجَرَهُمُ الْعَدْلُ، لَا يُرِيدُونَ اللَّهَ بِشَيْءٍ، وَلَا يَتَكَلَّمُونَ بِحُجَّةٍ، إِنَّمَا هَمُّهُمُ الْفِتْنَةُ وَأَمْوَالُ أَهْلِ الذِّمَّةِ، وَاللَّهُ مُبْتَلِيهِمْ وَمُخْتَبِرُهُمْ ثُمَّ فَاضِحُهُمْ وَمُخْزِيهِمْ، وَلَيْسُوا بِالَّذِينَ يَنْكُونَ أَحَدًا إِلَّا مَعَ غَيْرِهِمْ، فَانْهَ سَعِيدًا وَمَنْ عِنْدَهُ عَنْهُمْ، فَإِنَّهُمْ لَيْسُوا لِأَكْثَرَ مِنْ شَغَبٍ وَنَكِيرٍ. فَخَرَجُوا مِنْ دِمَشْقَ فَقَالُوا: لَا تَرْجِعُوا بِنَا إِلَى الْكُوفَةِ، فَإِنَّهُمْ يَشْمَتُونَ بِنَا، وَلَكِنْ مَيِّلُوا إِلَى الْجَزِيرَةِ، فَسَمِعَ بِهِمْ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ، وَكَانَ عَلَى حِمْصَ، فَدَعَاهُمْ فَقَالَ: يَا آلَةَ الشَّيْطَانِ لَا مَرْحَبًا بِكُمْ وَلَا أَهْلًا، قَدْ رَجَعَ الشَّيْطَانُ مَحْسُورًا وَأَنْتُمْ بَعْدُ نِشَاطٌ، خَسَّرَ اللَّهُ عَبْدَ الرَّحْمَنِ إِنْ لَمْ يُؤَدِّبْكُمْ، يَا مَعْشَرَ مَنْ لَا أَدْرِي أَعَرَبٌ هُمْ أَمْ عَجَمٌ، لَا تَقُولُوا لِي مَا بَلَغَنِي أَنَّكُمْ قُلْتُمْ لِمُعَاوِيَةَ، أَنَا ابْنُ خَالِدِ بْنِ الْوَلِيدِ، أَنَا ابْنُ مَنْ قَدْ عَجَمَتْهُ الْعَاجِمَاتُ، أَنَا ابْنُ فَاقِئِ الرِّدَّةِ ! وَاللَّهِ لَئِنْ بَلَغَنِي يَا صَعْصَعَةُ أَنَّ أَحَدًا مِمَّنْ مَعِي دَقَّ أَنْفَكَ ثُمَّ أَمَصَّكَ لَأَطِيرَنَّ بِكَ طَيْرَةً بَعِيدَةَ الْمَهْوَى ! فَأَقَامَهُمْ شَهْرًا كُلَّمَا رَكِبَ أَمْشَاهُمْ، فَإِذَا مَرَّ بِهِ صَعْصَعَةُ قَالَ: يَا ابْنَ الْحُطَيْئَةِ، أَعَلِمْتَ أَنَّ مَنْ لَمْ يُصْلِحْهُ الْخَيْرُ أَصْلَحَهُ الشَّرُّ ؟ مَا لَكَ لَا تَقُولُ كَمَا بَلَغَنِي أَنَّكَ قُلْتَ لِسَعِيدٍ وَمُعَاوِيَةَ ؟ فَيَقُولُونَ: نَتُوبُ إِلَى اللَّهِ، أَقِلْنَا أَقَالَكَ اللَّهُ. فَمَا زَالُوا بِهِ حَتَّى قَالَ: تَابَ اللَّهُ عَلَيْكُمْ. وَسَرَّحَ الْأَشْتَرَ إِلَى عُثْمَانَ، فَقَدِمَ إِلَيْهِ ثَانِيًا، فَقَالَ لَهُ عُثْمَانُ: احْلُلْ حَيْثُ شِئْتَ. فَقَالَ: مَعَ عَبْدِ الرَّحْمَنِ بْنِ خَالِدٍ. فَقَالَ: ذَلِكَ إِلَيْكَ، فَرَجَعَ إِلَيْهِ. قِيلَ: وَقَدْ رُوِيَ أَيْضًا نَحْوُ مَا تَقَدَّمَ، وَزَادُوا فِيهِ أَنَّ مُعَاوِيَةَ لَمَّا عَادَ إِلَيْهِمْ مِنَ الْقَابِلَةِ وَذَكَّرَهُمْ كَانَ مِمَّا قَالَ لَهُمْ: وَإِنِّي وَاللَّهِ لَا آمُرُكُمْ بِشَيْءٍ إِلَّا وَقَدْ بَدَأْتُ فِيهِ بِنَفْسِي وَأَهْلِ بَيْتِي، وَقَدْ عَرَفَتْ قُرَيْشٌ أَنَّ أَبَا سُفْيَانَ كَانَ أَكْرَمَهَا وَابْنَ أَكْرَمِهَا إِلَّا مَا جَعَلَ اللَّهُ لِنَبِيِّهِ ﷺ فَإ?نَّهُ انْتَخَبَهُ وَأَكْرَمَهُ، وَإِنِّي لَأَظُنُّ أَنَّ أَبَا سُفْيَانَ لَوْ وَلَدَ النَّاسَ لَمْ يَلِدْ إِلَّا حَازِمًا. قَالَ صَعْصَعَةُ: قَدْ كَذَبْتَ ! قَدْ وَلَدَهُمْ خَيْرٌ مِنْ أَبِي سُفْيَانَ مَنْ خَلَقَهُ اللَّهُ بِيَدِهِ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَهُ، وَكَانَ فِيهِمُ الْبَرُّ وَالْفَاجِرُ، وَالْأَحْمَقُ وَالْكَيِّسُ. فَخَرَجَ تِلْكَ اللَّيْلَةَ مِنْ عِنْدِهِمْ ثُمَّ أَتَاهُمُ الْقَابِلَةَ فَتَحَدَّثَ عِنْدَهُمْ طَوِيلًا، ثُمَّ قَالَ: أَيُّهَا الْقَوْمُ رُدُّوا خَيْرًا أَوِ اسْكُتُوا وَتَفَكَّرُوا، وَانْظُرُوا فِيمَا يَنْفَعُكُمْ وَيَنْفَعُ أَهَالِيكُمْ وَالْمُسْلِمِينَ فَاطْلُبُوهُ. فَقَالَ صَعْصَعَةُ: لَسْتَ بِأَهْلِ ذَلِكَ وَلَا كَرَامَةَ لَكَ أَنْ تُطَاعَ فِي مَعْصِيَةِ اللَّهِ. فَقَالَ: أَلَيْسَ أَوَّلُ مَنِ ابْتَدَأْتُكُمْ بِهِ أَنْ أَمَرْتُكُمْ بِتَقْوَى اللَّهِ وَطَاعَةِ نَبِيِّهِ، وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ؟ قَالُوا: بَلْ أَمَرْتَ بِالْفُرْقَةِ وَخِلَافِ مَا جَاءَ بِهِ النَّبِيُّ ﷺ. فَقَالَ: إِنِّي آمُرُكُمُ الْآنَ إِنْ كُنْتُ فَعَلْتُ فَأَتُوبُ إِلَى اللَّهِ وَآمُرُكُمْ بِتَقْوَاهُ وَطَاعَتِهِ وَطَاعَةِ نَبِيِّهِ ﷺ وَلُزُومِ الْجَمَاعَةِ وَأَنْ تُوَقِّرُوا أَئِمَّتَكُمْ وَتَدُلُّوهُمْ عَلَى أَحْسَنِ مَا قَدَرْتُمْ عَلَيْهِ. فَقَالَ صَعْصَعَةُ: فَإِنَّا نَأْمُرُكَ أَنْ تَعْتَزِلَ عَمَلَكَ فَإِنَّ فِي الْمُسْلِمِينَ مَنْ هُوَ أَحَقُّ بِهِ مِنْكَ، مَنْ كَانَ أَبُوهُ أَحْسَنَ قَدَمًا فِي الْإِسْلَامِ مِنْ أَبِيكَ وَهُوَ أَحْسَنُ فِي الْإِسْلَامِ قَدَمًا مِنْكَ. فَقَالَ: وَاللَّهِ إِنَّ لِي فِي الْإِسْلَامِ قَدَمًا وَلَغَيْرِي كَانَ أَحْسَنَ قَدَمًا مِنِّي، وَلَكِنَّهُ لَيْسَ فِي زَمَانِي أَحَدٌ أَقْوَى عَلَى مَا أَنَا فِيهِ مِنِّي، وَلَقَدْ رَأَى ذَلِكَ عُمَرُ بْنُ الْخَطَّابِ، فَلَوْ كَانَ غَيْرِي أَقْوَى مِنِّي لَمْ تَكُنْ عِنْدَ عُمَرَ هَوَادَةٌ لِي وَلَا لِغَيْرِي، وَلَمْ أُحْدِثْ مِنَ الْحَدَثِ مَا يَنْبَغِي لِي أَنْ أَعْتَزِلَ عَمَلِي، وَلَوْ رَأَى ذَلِكَ أَمِيرُ الْمُؤْمِنِينَ لَكَتَبَ إِلَيَّ فَاعْتَزَلْتُ عَمَلَهُ، فَمَهْلًا فَإِنَّ فِي ذَلِكَ وَأَشْبَاهِهِ مَا يَتَمَنَّى الشَّيْطَانُ وَيَأْمُرُ، وَلَعَمْرِي لَوْ كَانَتِ الْأُمُورُ تُقْضَى عَلَى رَأْيِكُمْ وَأَمَانِيِّكُمْ مَا اسْتَقَامَتْ لِأَهْلِ الْإِسْلَامِ يَوْمًا وَلَا لَيْلَةً، فَعَاوِدُوا الْخَيْرَ وَقُولُوهُ، وَإِنَّ لِلَّهِ لَسَطَوَاتٍ، وَإِنِّي لَخَائِفٌ عَلَيْكُمْ أَنْ تُتَابِعُوا فِي مُطَاوَعَةِ الشَّيْطَانِ وَمَعْصِيَةِ الرَّحْمَنِ، فَيُحِلَّكُمْ ذَلِكَ دَارَ الْهَوَانِ فِي الْعَاجِلِ وَالْآجِلِ. فَوَثَبُوا عَلَيْهِ وَأَخَذُوا رَأْسَهُ وَلِحْيَتَهُ، فَقَالَ: مَهْ إِنَّ هَذِهِ لَيْسَتْ بِأَرْضِ الْكُوفَةِ، وَاللَّهِ لَوْ رَأَى أَهْلُ الشَّامِ مَا صَنَعْتُمْ بِي مَا مَلَكْتُ أَنْ أَنْهَاهُمْ عَنْكُمْ حَتَّى يَقْتُلُوكُمْ، فَلَعَمْرِي إِنَّ صَنِيعَكُمْ لَيُشْبِهُ بَعْضُهُ بَعْضًا ! ثُمَّ قَامَ مِنْ عِنْدِهِمْ، وَكَتَبَ إِلَى عُثْمَانَ نَحْوَ الْكِتَابِ الْمُتَقَدِّمِ، فَكَتَبَ إِلَيْهِ عُثْمَانُ يَأْمُرُهُ أَنْ يَرُدَّهُمْ إِلَى سَعِيدِ بْنِ الْعَاصِ بِالْكُوفَةِ، فَرَدَّهُمْ فَأَطْلَقُوا أَلْسِنَتَهُمْ، فَضَجَّ سَعِيدٌ مِنْهُمْ إِلَى عُثْمَانَ، فَكَتَبَ إِلَيْهِ عُثْمَانُ أَنْ يُسَيِّرَهُمْ إِلَى عَبْدِ الرَّحْمَنِ بْنِ خَالِدٍ بِحِمْصَ، فَسَيَّرَهُمْ إِلَيْهَا، فَأَنْزَلَهُمْ عَبْدُ الرَّحْمَنِ وَأَجْرَى عَلَيْهِمْ رِزْقًا، وَكَانُوا: الْأَشْتَرَ، وَثَابِتَ بْنَ قَيْسٍ الْهَمْدَانِيَّ، وَكُمَيْلَ بْنَ زِيَادٍ، وَزَيْدَ بْنَ صُوحَانَ، وَأَخَاهُ صَعْصَعَةَ، وَجُنْدَبَ بْنَ زُهَيْرٍ الْغَامِدِيَّ، وَجُنْدَبَ بْنَ كَعْبٍ الْأَزْدِيَّ، وَعُرْوَةَ بْنَ الْجَعْدِ، وَعَمْرَو بْنَ الْحَمِقِ الْخُزَاعِيَّ، وَابْنَ الْكَوَّاءِ. قِيلَ: سَأَلَ مُعَاوِيَةُ ابْنَ الْكَوَّاءِ عَنْ نَفْسِهِ قَالَ: أَنْتَ بَعِيدُ الثَّرَى كَثِيرُ الْمَرْعَى طَيِّبُ الْبَدِيهَةِ بَعِيدُ الْغَوْرِ، الْغَالِبُ عَلَيْكَ الْحِلْمُ، رُكْنٌ مِنْ أَرْكَانِ الْإِسْلَامِ، سُدَّتْ بِكَ فُرْجَةٌ مَخُوفَةٌ. قَالَ: فَأَخْبِرْنِي عَنْ أَهْلِ الْأَحْدَاثِ مِنَ الْأَمْصَارِ فَإِنَّكَ أَعْقَلُ أَصْحَابِكَ. قَالَ: أَمَّا أَهْلُ الْمَدِينَةِ فَهُمْ أَحْرَصُ الْأُمَّةِ عَلَى الشَّرِّ وَأَعْجَزُهُمْ عَنْهُ، وَأَمَّا أَهْلُ الْكُوفَةِ فَإِنَّهُمْ يَرِدُونَ جَمِيعًا وَيَصْدُرُونَ شَتَّى، وَأَمَّا أَهْلُ مِصْرَ فَهُمْ أَوْفَى النَّاسِ بِشَرٍّ وَأَسْرَعُهُمْ نَدَامَةً، وَأَمَّا أَهْلُ الشَّامِ فَهُمْ أَطْوَعُ النَّاسِ لِمُرْشِدِهِمْ وَأَعْصَاهُمْ لِمُغْوِيهِمْ.

     ✧ Mention of the exile of those from the people of Kufa who were sent to Syria In this year, ʿUthmān exiled a group from the people of Kufa to Syria. The reason for that was that when ʿUthmān appointed Saʿīd b. al-ʿĀṣ as governor of Kufa after he testified against al-Walīd regarding wine-drinking, he ordered him to send al-Walīd to him. Saʿīd arrived in Kufa, sent al-Walīd, and washed the pulpit. Some men of the Banū Umayya who had come out with him forbade him from that, but he did not answer them. Saʿīd chose the notables of the people, the men of al-Qādisiyya, and the reciters of the people of Kufa. These were his inner circle when he was alone, but when he went out, all the people entered upon him. One day they entered upon him, and while they were conversing, Ḥubaysh b. Fulān al-Asadī said: 'How generous is Ṭalḥa b. ʿUbayd Allāh!' Saʿīd said: 'Whoever owns something like al-Nashāstaj is truly worthy of being generous. By God, if I had its like, God would give you a comfortable life through it.' ʿAbd al-Raḥmān b. Ḥubaysh, who was a youth, said: 'By God, I wish that this milṭāṭ were yours,' meaning for Saʿīd—that is, what belonged to the Chosroes on the side of the Euphrates adjacent to Kufa. They said: 'May God break your mouth! By God, we were about to deal with you!' His father said: 'He is a boy, so do not go beyond him.' They said: 'He wishes our sawād for him.' He said: 'And he wishes for you many times that.' Al-Ashtar, Jundab, Ibn Dhī al-Ḥinka, Ṣaʿṣaʿa, Ibn al-Kawwāʾ, Kumayl, and ʿUmayr b. Ḍābiʾ rose against him and seized him. His father rose to defend him, and they beat both of them until they lost consciousness. Saʿīd kept adjuring them, but they refused until they had taken their fill of them. The Banū Asad heard of that and came, among them Ṭulayḥa. They surrounded the palace, and the tribes mounted and sought refuge with Saʿīd. Saʿīd went out to the people and said: 'O people, a group quarreled, and God has granted well-being,' so he sent them back and they withdrew. The two men regained consciousness and said: 'Your entourage fought us.' He said: 'They will never be my entourage again. Restrain your tongues and do not divide the people.' They did so, and that group sat in their homes and began to speak against ʿUthmān. It was also said: the reason for that was that the notables of the people of Kufa used to hold evening conversation with Saʿīd b. al-ʿĀṣ, among them Mālik b. Kaʿb al-Arḥabī, al-Aswad b. Yazīd, ʿAlqama b. Qays al-Nakhaʿī, Mālik al-Ashtar, and others. Saʿīd said: 'This sawād is only a garden of Quraysh.' Al-Ashtar said: 'Do you claim that the sawād which God granted us as booty by our swords is a garden for you and your people?' The people spoke with him, and ʿAbd al-Raḥmān al-Asadī, who was over Saʿīd's police, said: 'Do you talk back to the commander about his statement?' and he was harsh with them. Al-Ashtar said: 'Who is here? Do not let the man escape you!' They leapt upon him and trampled him severely until he lost consciousness. Then he was dragged by his foot, water was sprinkled on him, and he regained consciousness and said: 'Those whom I selected have killed me.' He said: 'By God, no one will ever hold evening conversation with me again.' They began to sit in their gatherings and revile ʿUthmān and Saʿīd, and people gathered to them until they became many. Saʿīd and the nobles of the people of Kufa wrote to ʿUthmān to expel them. He wrote to them to send them to Muʿāwiya, and he wrote to Muʿāwiya: 'A group has been created for discord, so stand over them and forbid them. If you see right guidance from them, accept it, and if they frustrate you, send them back to me.' When they came to Muʿāwiya, he lodged them in the Church of Mary and granted them what they had had in Iraq by ʿUthmān's order. He used to have lunch and dinner with them. One day he said to them: 'You are a people of the Arabs with standing and eloquence. You have attained honor through Islam, overcome the nations, and taken possession of their inheritances. It has reached me that you have resented Quraysh. Were it not for Quraysh, you would be abased. Your leaders are a shield for you, so do not separate from your shield. Your leaders endure injustice on your behalf and bear burdens from you. By God, you will desist, or God will afflict you with someone who will subject you to evil and will not praise you for patience. Then you will be partners in what you bring upon the subjects in your lifetime and after your death.' A man among them, Ṣaʿṣaʿa, said: 'As for what you mentioned about Quraysh, they were not the most numerous of the Arabs nor the most protected in the Age of Ignorance, so do not frighten us. As for what you mentioned about the shield, when a shield is pierced, it exposes us.' Muʿāwiya said: 'Now I have recognized you and learned that what incited you to this is lack of intellect. You are their orator, yet I see no intellect in you. I magnify for you the matter of Islam, and you remind me of the Age of Ignorance! May God disgrace a people who magnified your affair! Understand from me—though I do not think you understand—that Quraysh were not honored in the Age of Ignorance or in Islam except through God Almighty. They were not the most numerous of the Arabs nor the strongest of them, but they were the noblest in lineage, the purest in ancestry, and the most complete in virtue. They were not protected in the Age of Ignorance, when people devoured one another, except by God. He settled them in a secure sanctuary while people around them were being snatched away. Do you know any Arab, non-Arab, black, or red who has not been struck by fortune in his land and his sanctity except Quraysh? For no one ever sought them with a plot but God made his lower cheek uppermost, until God willed to rescue those whom He honored and who followed His religion from the humiliation of this world and the evil return of the Hereafter. For that He chose the best of the best of His creation, then He chose companions for him, and the best of them were Quraysh. Then He built this dominion upon them, and He made this caliphate among them, and it is only sound upon them. God protected them in the Age of Ignorance while they were in their disbelief. Do you think He will not protect them while they are upon His religion? Woe to you and your companions! As for you, O Ṣaʿṣaʿa, your village is the worst of villages: the foulest in houses, the deepest in valley, the most notorious for evil, and the meanest in neighbors. No noble or lowly person ever dwelt there but was reviled because of it. Then they were the meanest of the Arabs in nicknames and in-laws, exiles among the nations. You are neighbors of al-Khaṭṭ and laborers of Persia, until the supplication of the Prophet ﷺ overtook you. You did not dwell in Bahrain so as to share in the Prophet's supplication ﷺ. You are the worst of your people. Then when Islam brought you out and mixed you with the people, you came seeking crookedness in God's religion and inclining toward abasement. That does not harm Quraysh or lower them, nor will it prevent them from fulfilling what is upon them. Satan is not heedless of you; he has known you for evil and has incited people against you, and he will throw you down. You will never attain anything through evil but God opens upon you something worse and more disgraceful.' Then he rose and left them, and their souls shrank within them. After that he came to them and said: 'I have given you permission, so go wherever you wish. God will never benefit anyone through you or harm him, and you are not men of benefit or harm. If you desire salvation, cleave to your community, and let not blessings make you insolent, for insolence does not afflict the best. Go wherever you wish, and I will write to the Commander of the Faithful about you.' When they went out, he summoned them and said to them: 'I repeat to you that the Messenger of God ﷺ was infallible, and he appointed me and included me in his affair. Then Abū Bakr was made caliph and appointed me. Then ʿUmar was made caliph and appointed me. Then ʿUthmān was made caliph and appointed me. No one appointed me except while being pleased with me. The Messenger of God ﷺ sought for offices those who could render recompense for the Muslims and sufficiency. God possesses might and vengeance, and He schemes against those who scheme against Him. Do not expose yourselves to a matter while you know within yourselves something other than what you show, for God will not leave you until He tests you and reveals your secrets to the people.' Muʿāwiya wrote to ʿUthmān: 'There have come to me people who have neither intellects nor religions. Justice has wearied them. They do not intend God in anything, and they do not speak with any proof. Their only concern is discord and the wealth of the protected people. God will afflict and test them, then expose and disgrace them. They are not such as to harm anyone except with others. Forbid Saʿīd and those with him from them, for they are nothing but turmoil and denunciation.' They left Damascus and said: 'Do not return us to Kufa, for they will gloat over us. Instead, turn toward the Jazīra.' ʿAbd al-Raḥmān b. Khālid b. al-Walīd, who was over Ḥimṣ, heard of them and summoned them and said: 'O instruments of Satan, no welcome to you and no hospitable abode! Satan has returned frustrated, yet you are still energetic. May God confound ʿAbd al-Raḥmān if he does not discipline you! O company of those I know not whether you are Arabs or non-Arabs, do not say to me what I heard you said to Muʿāwiya. I am the son of Khālid b. al-Walīd. I am the son of one whom the experienced have tested. I am the son of the piercer of apostasy! By God, O Ṣaʿṣaʿa, if it reaches me that anyone with me has struck your nose and made you taste it, I will send you flying far into the distance!' He kept them for a month; whenever he rode, he made them walk. When he passed by Ṣaʿṣaʿa, he said: 'O son of al-Ḥuṭayʾa, did you learn that those whom good does not reform, evil reforms? Why do you not say what I heard you said to Saʿīd and Muʿāwiya?' They said: 'We repent to God. Pardon us, may God pardon you.' They kept at him until he said: 'May God accept your repentance.' And he sent al-Ashtar to ʿUthmān. He came to him a second time, and ʿUthmān said to him: 'Alight wherever you wish.' He said: 'With ʿAbd al-Raḥmān b. Khālid.' He said: 'That is up to you,' so he returned to him. It was said: something similar to what preceded has also been narrated, and they added that when Muʿāwiya returned to them the next day and reminded them, among what he said to them was: 'By God, I do not command you anything but I have begun with it in myself and my household. Quraysh have known that Abū Sufyān was the noblest of them and the son of the noblest of them, except what God made for His Prophet ﷺ, for He chose him and honored him. I think that if Abū Sufyān had fathered all people, he would have fathered none but the resolute.' Ṣaʿṣaʿa said: 'You have lied! One better than Abū Sufyān fathered them—one whom God created with His own hand, breathed into him of His spirit, and commanded the angels, and they prostrated to him. Among them were the righteous and the wicked, the foolish and the shrewd.' That night he left them. Then he came to them the next day and conversed with them at length. Then he said: 'O people, return with good or be silent and reflect. Look into what benefits you, your families, and the Muslims, and seek it.' Ṣaʿṣaʿa said: 'You are not worthy of that, and there is no honor for you to be obeyed in disobedience to God.' He said: 'Was not the first thing with which I began you that I commanded you to fear God and obey His Prophet, and to hold fast to the rope of God all together and not be divided?' They said: 'Rather, you commanded division and what contradicts what the Prophet ﷺ brought.' He said: 'I command you now—if I did that, I repent to God—and I command you to fear Him, obey Him, obey His Prophet ﷺ, cleave to the community, honor your leaders, and guide them to the best of what you are able.' Ṣaʿṣaʿa said: 'We command you to withdraw from your office, for among the Muslims there is one more entitled to it than you—one whose father had a better standing in Islam than your father, and who himself has a better standing in Islam than you.' He said: 'By God, I have a standing in Islam, and another had a better standing than I, but in my time there is no one stronger for what I am engaged in than I. ʿUmar b. al-Khaṭṭāb saw that. Had another been stronger than I, ʿUmar would have shown no partiality to me or to anyone else. I have not committed any offense for which I ought to withdraw from my office. If the Commander of the Faithful saw that, he would write to me and I would withdraw from his office. So take it easy, for in that and its like is what Satan desires and commands. By my life, if matters were decided according to your opinions and wishes, they would never be upright for the people of Islam for a day or a night. Return to good and speak it. God has acts of might, and I fear for you that you will continue in obeying Satan and disobeying the Merciful, and that will bring you to the abode of humiliation in this world and the next.' They leapt upon him and seized his head and beard. He said: 'Enough! This is not the land of Kufa. By God, if the people of Syria saw what you have done to me, I could not restrain them from you until they killed you. By my life, your deeds resemble one another.' Then he rose from them and wrote to ʿUthmān a letter similar to the previous one. ʿUthmān wrote to him ordering him to send them back to Saʿīd b. al-ʿĀṣ in Kufa. He sent them back, and they let loose their tongues. Saʿīd complained of them to ʿUthmān, and ʿUthmān wrote to him to exile them to ʿAbd al-Raḥmān b. Khālid in Ḥimṣ. He exiled them there, and ʿAbd al-Raḥmān lodged them and granted them provisions. They were: al-Ashtar, Thābit b. Qays al-Hamdānī, Kumayl b. Ziyād, Zayd b. Ṣūḥān, his brother Ṣaʿṣaʿa, Jundab b. Zuhayr al-Ghāmidī, Jundab b. Kaʿb al-Azdī, ʿUrwa b. al-Jaʿd, ʿAmr b. al-Ḥamiq al-Khuzāʿī, and Ibn al-Kawwāʾ. It was said: Muʿāwiya asked Ibn al-Kawwāʾ about himself. He said: 'You are one of deep soil, abundant pasture, ready eloquence, and profound depth. Forbearance prevails over you. You are a pillar among the pillars of Islam. Through you a feared breach has been closed.' He said: 'Tell me about the people of dissent in the garrison towns, for you are the most intelligent of your companions.' He said: 'As for the people of Medina, they are the most eager of the community for evil and the most incapable of it. As for the people of Kufa, they come together and depart separately. As for the people of Egypt, they are the most faithful to evil and the quickest to regret. As for the people of Syria, they are the most obedient of people to their guide and the most disobedient to their misleader.'

220. Tarikh (al-Tabari) 2017No grade recorded

     ذكر تَسْيِيرِ مَنْ سُيِّرَ مِنْ أَهْلِ الْبَصْرَةِ إِلَى الشَّامِ   وَلَمَّا مَضَتْ ثَلَاثُ سِنِينَ مِنْ إِمَارَةِ عَبْدِ اللَّهِ بْنِ عَامِرٍ بَلَغَهُ أَنَّ [ فِي عَبْدِ الْقَيْسِ ] رَجُلًا نَازِلًا عَلَى حَكِيمِ بْنِ جَبَلَةَ الْعَبْدِيِّ، وَكَانَ عَبْدُ اللَّهِ بْنُ سَبَأٍ، الْمَعْرُوفُ بِابْنِ السَّوْدَاءِ، هُوَ الرَّجُلُ النَّازِلُ عَلَيْهِ، وَاجْتَمَعَ إِلَيْهِ نَفَرٌ فَطَرَحَ إِلَيْهِمُ ابْنَ السَّوْدَاءِ وَلَمْ يُصَرِّحْ، فَقَبِلُوا مِنْهُ، فَأَرْسَلَ إِلَيْهِ ابْنُ عَامِرٍ فَسَأَلَهُ: مَنْ أَنْتَ ؟ فَقَالَ رَجُلٌ مِنْ أَهْلِ الْكِتَابِ: رَغِبْتُ فِي الْإِسْلَامِ وَفِي جِوَارِكَ. فَقَالَ: مَا يَبْلُغُنِي ذَلِكَ، اخْرُجْ عَنِّي. فَخَرَجَ حَتَّى أَتَى الْكُوفَةَ فَأُخْرِجَ مِنْهَا، فَقَصَدَ مِصْرَ فَاسْتَقَرَّ بِهَا وَجَعَلَ يُكَاتِبُهُمْ وَيُكَاتِبُونَهُ وَتَخْتَلِفُ الرِّجَالُ بَيْنَهُمْ. وَكَانَ حُمْرَانُ بْنُ أَبَانَ قَدْ تَزَوَّجَ امْرَأَةً فِي عِدَّتِهَا فَفَرَّقَ عُثْمَانُ بَيْنَهُمَا وَضَرَبَهُ وَسَيَّرَهُ إِلَى الْبَصْرَةِ، فَلَزِمَ ابْنَ عَامِرٍ، فَتَذَاكَرُوا يَوْمًا الْمُرُورَ بِعَامِرِ بْنِ عَبْدِ الْقَيْسِ، فَقَالَ حُمْرَانُ: أَلَا أَسْبِقُكُمْ فَأُخْبِرُهُ ؟ فَخَرَجَ فَدَخَلَ عَلَيْهِ وَهُوَ يَقْرَأُ فِي الْمُصْحَفِ فَقَالَ: الْأَمِيرُ يُرِيدُ الْمُرُورَ بِكَ فَأَحْبَبْتُ أَنْ أُعْلِمَكَ، فَلَمْ يَقْطَعْ قِرَاءَتَهُ، فَقَامَ مِنْ عِنْدِهِ، فَلَمَّا انْتَهَى إِلَى الْبَابِ لَقِيَهُ ابْنُ عَامِرٍ فَقَالَ: [ جِئْتُكَ ] مِنْ عِنْدِ امْرِئٍ لَا يَرَى لِآلِ إِبْرَاهِيمَ عَلَيْهِ فَضْلًا، وَدَخَلَ عَلَيْهِ ابْنُ عَامِرٍ فَأَطْبَقَ الْمُصْحَفَ وَحَدَّثَهُ، فَقَالَ لَهُ ابْنُ عَامِرٍ: أَلَا تَغْشَانَا ؟ فَقَالَ: سَعْدُ بْنُ أَبِي الْقَرْحَاءِ يُحِبُّ الشَّرَفَ. فَقَالَ: أَلَا نَسْتَعْمِلُكَ ؟ فَقَالَ: حُصَيْنُ بْنُ الْحُرِّ يُحِبُّ الْعَمَلَ. فَقَالَ: أَلَا نُزَوِّجُكَ ؟ فَقَالَ: رَبِيعَةُ بْنُ عَسَلٍ يُعْجِبُهُ النِّسَاءُ. فَقَالَ: إِنَّ هَذَا يَزْعُمُ أَنَّكَ لَا تَرَى لِآلِ إِبْرَاهِيمَ عَلَيْكَ فَضْلًا ! فَتَصَفَّحَ الْمُصْحَفَ، فَكَانَ أَوَّلَ مَا وَقَعَ عَلَيْهِ: ( إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ ). فَسَعَى بِهِ حُمْرَانُ، وَأَقَامَ حُمْرَانُ بِالْبَصْرَةِ مَا شَاءَ اللَّهُ، وَأَذِنَ لَهُ عُثْمَانُ فَقَدِمَ الْمَدِينَةَ وَمَعَهُ قَوْمٌ، فَسَعَوْا بِعَامِرِ بْنِ عَبْدِ الْقَيْسِ أَنَّهُ لَا يَرَى التَّزْوِيجَ وَلَا يَأْكُلُ اللَّحْمَ وَلَا يَشْهَدُ الْجُمُعَةَ، فَأَلْحَقَهُ بِمُعَاوِيَةَ، فَلَمَّا قَدِمَ عَلَيْهِ رَأَى عِنْدَهُ ثَرِيدًا، فَأَكَلَ أَكْلًا عَرَبِيًّا، فَعَرَفَ أَنَّ الرَّجُلَ مَكْذُوبٌ عَلَيْهِ، فَعَرَّفَهُ مُعَاوِيَةُ سَبَبَ إِخْرَاجِهِ، فَقَالَ: أَمَّا الْجُمُعَةُ فَإِنِّي أَشْهَدُهَا فِي مُؤَخَّرِ الْمَجْلِسِ ثُمَّ أَرْجِعُ فِي أَوَائِلِ النَّاسِ، وَأَمَّا التَّزْوِيجُ فَإِنِّي خَرَجْتُ وَأَنَا يُخْطَبُ عَلَيَّ، وَأَمَّا اللَّحْمُ فَقَدْ رَأَيْتَ وَلَكِنِّي لَا آكُلُ ذَبَائِحَ الْقَصَّابِينَ مُنْذُ رَأَيْتُ قَصَّابًا يَجُرُّ شَاةً إِلَى مَذْبَحِهَا، ثُمَّ وَضَعَ السِّكِّينَ عَلَى حَلْقِهَا فَمَا زَالَ يَقُولُ: النَّفَاقَ النَّفَاقَ، حَتَّى ذَبَحَهَا. قَالَ: فَارْجِعْ. قَالَ: لَا أَرْجِعُ إِلَى بَلَدٍ اسْتَحَلَّ أَهْلُهُ مِنِّي مَا اسْتَحَلُّوا، ( فَكَانَ يَكُونُ ) فِي السَّوَاحِلِ، فَكَانَ يَلْقَى مُعَاوِيَةَ فَيُكْثِرُ مُعَاوِيَةُ أَنْ يَقُولَ: مَا حَاجَتُكَ ؟ فَيَقُولُ: لَا حَاجَةَ لِي. فَلَمَّا أَكْثَرَ عَلَيْهِ قَالَ: تَرُدُّ عَلَيَّ مِنْ حَرِّ الْبَصْرَةِ شَيْئًا لَعَلَّ الصَّوْمَ أَنْ يَشْتَدَّ عَلَيَّ فَإِنَّهُ يَخِفُّ عَلَيَّ فِي بِلَادِكُمْ.

     ✧ Mention of the banishment of those who were banished from the people of Al-Baṣrah to the Levant When three years of the governorship of ʿAbdullāh b. ʿĀmir had passed, it reached him that [among ʿAbd al-Qays] there was a man staying with Ḥakīm b. Jabalah al-ʿAbdī, and that ʿAbdullāh b. Sabaʾ, known as Ibn al-Sawdāʾ, was the man staying with him. A group gathered around him, and he cast Ibn al-Sawdāʾ at them without declaring it openly, and they accepted it from him. Ibn ʿĀmir sent for him and asked him: “Who are you?” He said: “A man from the People of the Book; I desired Islam and your protection.” He said: “That does not reach me; depart from me.” So he departed until he came to Al-Kūfah, and he was expelled from it. He headed to Miṣr and settled there, and he began corresponding with them and they with him, and men traveled between them. Ḥumrān b. Abān had married a woman during her waiting period, so ʿUthmān separated them, flogged him, and banished him to Al-Baṣrah. He kept close to Ibn ʿĀmir. One day they mentioned passing by ʿĀmir b. ʿAbd al-Qays, so Ḥumrān said: “Shall I go ahead of you and inform him?” He went out and entered upon him while he was reading from the muṣḥaf and said: “The governor intends to pass by you, so I wished to inform you.” He did not interrupt his recitation, so he got up from him. When he reached the door, Ibn ʿĀmir met him and said: “I have come to you from a man who sees no merit for the family of Ibrāhīm over him.” Ibn ʿĀmir entered upon him, and he closed the muṣḥaf and spoke with him. Ibn ʿĀmir said to him: “Will you not visit us?” He said: “Saʿd b. Abī al-Qarḥāʾ loves honor.” He said: “Shall we not appoint you?” He said: “Ḥuṣayn b. al-Ḥurr loves office.” He said: “Shall we not marry you off?” He said: “Rabīʿah b. ʿAsal is pleased by women.” He said: “This one claims that you see no merit for the family of Ibrāhīm over you!” So he leafed through the muṣḥaf, and the first thing his eye fell upon was: “Indeed, Allah chose Adam and Nūḥ and the family of Ibrāhīm and the family of ʿImrān over the worlds.” So Ḥumrān slandered him, and Ḥumrān remained in Al-Baṣrah as long as Allah willed. ʿUthmān gave him permission, and he came to Al-Madīnah with a group of people, and they slandered ʿĀmir b. ʿAbd al-Qays, saying that he did not approve of marriage, did not eat meat, and did not attend the Friday prayer. So he sent him to Muʿāwiyah. When he came to him, he saw tharīd with him, and he ate in an Arab manner, so he knew that the man had been lied about. Muʿāwiyah informed him of the reason for his expulsion, and he said: “As for the Friday prayer, I attend it in the back of the gathering, then I return among the first of the people. As for marriage, I left while a proposal was being made on my behalf. As for meat, you have seen, but I do not eat the slaughtered animals of butchers since I saw a butcher dragging a sheep to its slaughtering place, then he put the knife to its throat and kept saying: ‘Hypocrisy, hypocrisy,’ until he slaughtered it.” He said: “Then return.” He said: “I will not return to a town whose people deemed lawful against me what they did.” So he was in the coastal regions, and he would meet Muʿāwiyah, and Muʿāwiyah would often say: “What is your need?” He would say: “I have no need.” When he pressed him much, he said: “Restore to me some of the heat of Al-Baṣrah, so that fasting may be hard for me, for it is easy for me in your lands.”

221. Tarikh (al-Tabari) 2018No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ الْحَارِثُ بْنُ نَوْفَلِ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ الْحَارِثُ بْنُ نَوْفَلِ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ  : أَسْلَمَ عِنْدَ إِسْلَامِ أَبِيهِ، وَصَحِبَ رَسُولَ اللَّهِ ﷺ وَرَوَى عَنْهُ، وَاسْتَعْمَلَهُ رَسُولُ اللَّهِ ﷺ، وَوَلَّاهُ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ ؓ مَكَّةَ، وَانْتَقَلَ إِلَى الْبَصْرَةِ وَنَزَلَهَا وَتُوُفِّيَ بِهَا. الْمِقْدَادُ بْنُ الْأَسْوَدِ الْمِقْدَادُ بْنُ الْأَسْوَدِ  ، وَاسْمُ أَبِيهِ عَمْرُو بْنُ ثَعْلَبَةَ بْنِ مَالِكٍ، أَبُو مَعْبَدٍ: كَانَ حَلِيفًا لِلْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ الزُّهْرِيِّ فِي الْجَاهِلِيَّةِ، فَتَبَنَّاهُ، وَكَانَ يُقَالُ لَهُ الْمِقْدَادُ بْنُ الْأَسْوَدِ إِلَى أَنْنَزَلَ قَوْلُهُ تَعَالَى: ادْعُوهُمْ لآبَائِهِمْ   [فَقِيلَ: الْمِقْدَادُ بْنُ عَمْرٍو ]. وَكَانَ طَوِيلًا، آدَمَ، ذَا بَطْنٍ، كَثِيرَ شَعْرِ الرَّأْسِ، [يُصَفِّرُ لِحْيَتَهُ، مَقْرُونَ الْحَوَاجِبِ أَقْنَأَ]. وَهَاجَرُ الْمِقْدَادُ إِلَى الْحَبَشَةِ الْهِجْرَةَ الثَّانِيَةَ فِي قَوْلِ ابْنِ إِسْحَاقَ وَالْوَاقِدِيِّ، وَلَمْ يَذْكُرْهُ مُوسَى بْنُ عُقْبَةَ، وَلَا أَبُو مَعْشَرٍ، وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا. وَعَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ، قَالَ: أَوَّلُ مَنْ عَدَا بِهِ فَرَسُهُ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ الْمِقْدَادُ بْنُ الْأَسْوَدِ  . قَالَ مُحَمَّدُ بْنُ سَعْدٍ: عَنْ عَبْدِ اللَّهِ، قَالَ: شَهِدْتُ مِنَ الْمِقْدَادِ مَشْهَدًا لأَنْ أَكُونَ أَنَا صَاحِبَهُ أَحَبُّ إِلَيَّ مِمَّا عُدِلَ بِهِ، إِنَّهُ أَتَى النَّبِيَّ ﷺ وَهُوَ يَدْعُو عَلَى الْمُشْرِكِينَ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّا وَاللَّهِ لَا نَقُولُ لَكَ كَمَا قَالَ قَوْمُ مُوسَى: فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَا هُنَا قَاعِدُونَ، وَلَكِنَّا نُقَاتِلُ عَنْ يَمِينِكَ وَعَنْ يَسَارِكَ وَبَيْنَ يَدَيْكَ وَمِنْ خَلْفِكَ، فَرَأَيْتُ النَّبِيَّ ﷺ يُشْرِقُ لِذَلِكَ وَجْهُهُ وَسَرَّهُ ذَلِكَ. شَرِبَ الْمِقْدَادُ دُهْنَ الْخِرْوَعِ فَمَاتَ بِالْجَرْفِ عَلَى ثَلَاثَةِ أَمْيَالٍ مِنَ الْمَدِينَةِ، فَحُمِلَ عَلَى رِقَابِ الرِّجَالِ حَتَّى دُفِنَ بِالْبَقِيعِ بِالْمَدِينَةِ، وَصَلَّى عَلَيْهِ عُثْمَانُ بْنُ عَفَّانَ ؓ، وَكَانَ ابْنَ سَبْعِينَ سَنَةً أَوْ نَحْوِهَا.

     ✧ Mention of Those Who Died in This Year Al-Ḥārith b. Nawfal b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim Al-Ḥārith b. Nawfal b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim: He became Muslim when his father became Muslim, and he accompanied the Messenger of Allah ﷺ and narrated from him, and the Messenger of Allah ﷺ appointed him as a governor, and Abū Bakr, ʿUmar, and ʿUthmān ؓ appointed him over Makkah, and he moved to al-Baṣrah and settled there and died there. Al-Miqdād b. al-Aswad Al-Miqdād b. al-Aswad, and his father's name was ʿAmr b. Thaʿlabah b. Mālik, Abū Maʿbad: He was an ally of al-Aswad b. ʿAbd Yaghūth al-Zuhrī in the Jāhiliyyah, and he adopted him, and he was called al-Miqdād b. al-Aswad until the revelation of His saying, exalted be He: "Call them by their fathers" [so he was called: al-Miqdād b. ʿAmr]. He was tall, dark-skinned, large-bellied, with much hair on his head, [he dyed his beard yellow, with joined eyebrows and a hooked nose]. Al-Miqdād emigrated to Abyssinia in the second emigration according to the statement of Ibn Isḥāq and al-Wāqidī, but Mūsā b. ʿUqbah and Abū Maʿshar did not mention him, and he witnessed with the Messenger of Allah ﷺ the Battle of Badr and all the expeditions. From al-Qāsim b. ʿAbd al-Raḥmān, who said: The first whose horse charged with him in the cause of Allah, mighty and majestic be He, was al-Miqdād b. al-Aswad. Muḥammad b. Saʿd said: From ʿAbd Allāh, who said: I witnessed from al-Miqdād a scene such that being its companion is dearer to me than anything with which it could be compared. He came to the Prophet ﷺ while he was supplicating against the polytheists, and said: O Messenger of Allah, by Allah, we do not say to you as the people of Moses said: "Go you and your Lord and fight; we are sitting here." But we fight on your right, on your left, before you, and behind you. And I saw the Prophet's ﷺ face brighten at that and it pleased him. Al-Miqdād drank castor oil and died at al-Jurf, three miles from Madinah, and he was carried on the shoulders of men until he was buried in al-Baqīʿ in Madinah, and ʿUthmān b. ʿAffān ؓ prayed over him, and he was seventy years old or about that.

222. Tarikh (al-Tabari) 2019No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَثَلَاثِينَ قِيلَ: فِيهَا كَانَتْ غَزْوَةُ الصَّوَارِي، فِي قَوْلِ بَعْضِهِمْ، وَقَدْ تَقَدَّمَ ذِكْرُهَا. وَفِيهَا تَكَاتَبَ الْمُنْحَرِفُونَ عَنْ عُثْمَانَ لِلِاجْتِمَاعِ لِمُنَاظَرَتِهِ فِيمَا كَانُوا يَذْكُرُونَ أَنَّهُمْ نَقِمُوا عَلَيْهِ. ذكر الْخَبَرِ عَنْ ذَلِكَ وَعَنْ يَوْمِ الْجَرَعَةِ   قَدْ ذَكَرْنَا خَبَرَ الْمُسَيَّرِينَ مِنَ الْكُوفَةِ وَمُقَامَهُمْ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ الْوَلِيدِ، وَوَفَدَ سَعِيدُ بْنُ الْعَاصِ إِلَى عُثْمَانَ سَنَةَ إِحْدَى عَشْرَةَ مِنْ خِلَافَةِ عُثْمَانَ، وَكَانَ سَعِيدٌ قَدْ وَلَّى قَبْلَ مَخْرَجِهِ إِلَى عُثْمَانَ بِسَنَةٍ وَبَعْضِ أُخْرَى الْأَشْعَثَ بْنَ قَيْسٍ أَذْرَبِيجَانَ، وَسَعِيدَ بْنَ قَيْسٍ الرَّيَّ، وَالنُّسَيْرَ الْعِجْلِيَّ هَمَذَانَ، وَالسَّائِبَ بْنَ الْأَقْرَعِ أَصْبَهَانَ، وَمَالِكَ بْنَ حَبِيبٍ مَاهَ، وَحَكِيمَ بْنَ سَلَامٍ الْحِزَامِيَّ الْمَوْصِلَ، وَجَرِيرَ بْنَ عَبْدِ اللَّهِ قَرْقِيسِيَا، وَسَلْمَانَ بْنَ رَبِيعَةَ الْبَابَ، وَجَعَلَ الْقَعْقَاعَ بْنَ عَمْرٍو عَلَى الْحَرْبِ، وَعَلَى حُلْوَانَ عُتَيْبَةَ بْنَ النَّهَّاسِ، وَخَلَتِ الْكُوفَةُ مِنَ الرُّؤَسَاءِ. فَخَرَجَ يَزِيدُ بْنُ قَيْسٍ وَهُوَ يُرِيدُ خَلْعَ عُثْمَانَ، وَمَعَهُ الَّذِينَ كَانَ ابْنُ السَّوْدَاءِ يُكَاتِبُهُمْ، فَأَخَذَهُ الْقَعْقَاعُ بْنُ عَمْرٍو فَقَالَ: إِنَّمَا نَسْتَعْفِي مِنْ سَعِيدٍ. فَقَالَ: أَمَّا هَذَا فَنَعَمْ، فَتَرَكَهُ وَكَاتَبَ يَزِيدُ الْمُسَيَّرِينَ فِي الْقُدُومِ عَلَيْهِ، فَسَارَ الْأَشْتَرُ وَالَّذِينَ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ خَالِدٍ، فَسَبَقَهُمُ الْأَشْتَرُ، فَلَمْ يَفْجَأِ النَّاسُ يَوْمَ الْجُمُعَةِ إِلَّا وَالْأَشْتَرُ عَلَى بَابِ الْمَسْجِدِ يَقُولُ: جِئْتُكُمْ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ وَتَرَكْتُ سَعِيدًا يُرِيدُهُ عَلَى نُقْصَانِ نِسَائِكُمْ عَلَى مِائَةِ دِرْهَمٍ، وَرَدِّ أُولِي الْبَلَاءِ مِنْكُمْ إِلَى أَلْفَيْنِ، وَيَزْعُمُ أَنَّ فَيْئَكُمْ بُسْتَانُ قُرَيْشٍ. فَاسْتَخَفَّ النَّاسُ وَجَعَلَ أَهْلُ الرَّأْيِ يَنْهَوْنَهُمْ فَلَا يُسْمَعُ مِنْهُمْ. فَخَرَجَ يَزِيدُ وَأَمَرَ مُنَادِيًا يُنَادِي: مَنْ شَاءَ أَنْ يَلْحَقَ بِيَزِيدَ لِرَدِّ سَعِيدٍ فَلْيَفْعَلْ، فَبَقِيَ أَشْرَافُ النَّاسِ وَحُلَمَاؤُهُمْ فِي الْمَسْجِدِ. وَعَمْرُو بْنُ حُرَيْثٍ يَوْمَئِذٍ خَلِيفَةُ سَعِيدٍ، فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَأَمَرَهُمْ بِالِاجْتِمَاعِ وَالطَّاعَةِ، فَقَالَ لَهُ الْقَعْقَاعُ: أَتَرُدُّ السَّيْلَ عَنْ أَدْرَاجِهِ ؟ هَيْهَاتَ لَا وَاللَّهِ لَا يُسْكِنُ الْغَوْغَاءَ إِلَّا الْمَشْرَفِيَّةُ، وَيُوشِكُ أَنْ تُنْتَضَى وَيَعُجُّونَ عَجِيجَ الْعَدَّانِ، وَيَتَمَنَّوْنَ مَا هُمْ فِيهِ الْيَوْمَ فَلَا يَرُدُّهُ اللَّهُ عَلَيْهِمْ أَبَدًا، فَاصْبِرْ. قَالَ: أَصْبِرُ. وَتَحَوَّلَ إِلَى مَنْزِلِهِ، وَخَرَجَ يَزِيدُ بْنُ قَيْسٍ فَنَزَلَ الْجَرَعَةَ، وَهِيَ قَرِيبٌ مِنَ الْقَادِسِيَّةِ، وَمَعَهُ الْأَشْتَرُ، فَوَصَلَ إِلَيْهِمْ سَعِيدُ بْنُ الْعَاصِ، فَقَالُوا: لَا حَاجَةَ لَنَا بِكَ. قَالَ: إِنَّمَا كَانَ يَكْفِيكُمْ أَنْ تَبْعَثُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ رَجُلًا وَإِلَيَّ رَجُلًا، وَهَلْ يَخْرُجُ الْأَلْفُ لَهُمْ عُقُولٌ إِلَى رَجُلٍ وَاحِدٍ ؟ ثُمَّ انْصَرَفَ عَنْهُمْ، وَتَحَسَّوْا بِمَوْلًى لَهُ عَلَى بَعِيرٍ قَدْ حُسِرَ فَقَالَ: وَاللَّهِ مَا كَانَ يَنْبَغِي لِسَعِيدٍ أَنْ يَرْجِعَ. فَقَتَلَهُ الْأَشْتَرُ. وَمَضَى سَعِيدٌ حَتَّى قَدِمَ عَلَى عُثْمَانَ، فَأَخْبَرَهُ بِمَا فَعَلُوا وَأَنَّهُمْ يُرِيدُونَ الْبَدَلَ وَأَنَّهُمْ يَخْتَارُونَ أَبَا مُوسَى، فَجَعَلَ أَبَا مُوسَى الْأَشْعَرِيَّ أَمِيرًا، وَكَتَبَ إِلَيْهِمْ: أَمَّا بَعْدُ فَقَدْ أَمَّرْتُ عَلَيْكُمْ مَنِ اخْتَرْتُمْ وَأَعْفَيْتُكُمْ مِنْ سَعِيدٍ، وَاللَّهِ لَأُقْرِضَنَّكُمْ عِرْضِي وَلَأَبْذُلَنَّ لَكُمْ صَبْرِي وَلَأَسْتَصْلِحَنَّكُمْ بِجُهْدِي، فَلَا تَدَعُوا شَيْئًا أَحْبَبْتُمُوهُ لَا يُعْصَى اللَّهُ فِيهِ إِلَّا سَأَلْتُمُوهُ، وَلَا شَيْئًا كَرِهْتُمُوهُ لَا يُعْصَى اللَّهُ فِيهِ إِلَّا مَا اسْتَعْفَيْتُمْ مِنْهُ، أَنْزِلُ فِيهِ عِنْدَمَا أَحْبَبْتُمْ حَتَّى لَا يَكُونَ لَكُمْ عَلَى اللَّهِ حُجَّةٌ، وَلَنَصْبِرَنَّ كَمَا أُمِرْنَا حَتَّى تَبْلُغُوا مَا تُرِيدُونَ. وَرَجَعَ مِنَ الْأُمَرَاءِ مَنْ قَرُبَ مِنَ الْكُوفَةِ، فَرَجَعَ جَرِيرٌ مِنْ قَرْقِيسِيَا، وَعُتَيْبَةُ بْنُ النَّهَّاسِ مِنْ حُلْوَانَ، وَخَطَبَهُمْ أَبُو مُوسَى وَأَمَرَهُمْ بِلُزُومِ الْجَمَاعَةِ، ( وَطَاعَةِ عُثْمَانَ )، فَأَجَابُوا إِلَى ذَلِكَ وَقَالُوا: صَلِّ بِنَا فَقَالَ: لَا إِلَّا عَلَى السَّمْعِ وَالطَّاعَةِ لِعُثْمَانَ. قَالُوا: نَعَمْ. فَصَلَّى بِهِمْ وَأَتَاهُ وِلَايَتُهُ فَوَلِيَهُمْ. وَقِيلَ: سَبَبُ يَوْمِ الْجَرَعَةِ أَنَّهُ كَانَ قَدِ اجْتَمَعَ نَاسٌ مِنَ الْمُسْلِمِينَ، فَتَذَاكَرُوا أَعْمَالَ عُثْمَانَ فَأَجْمَعَ رَأْيُهُمْ، فَأَرْسَلُوا إِلَيْهِ عَامِرَ بْنَ عَبْدِ اللَّهِ التَّمِيمِيَّ ثُمَّ الْعَنْبَرِيَّ، وَهُوَ الَّذِي يُدْعَى عَامِرَ بْنَ عَبْدِ الْقَيْسِ، فَأَتَاهُ فَدَخَلَ عَلَيْهِ فَقَالَ لَهُ: إِنَّ نَاسًا مِنَ الْمُسْلِمِينَ اجْتَمَعُوا وَنَظَرُوا فِي أَعْمَالِكَ، فَوَجَدُوكَ قَدْ رَكِبْتَ أُمُورًا عِظَامًا، فَاتَّقِ اللَّهَ وَتُبْ إِلَيْهِ. فَقَالَ عُثْمَانُ: انْظُرُوا إِلَى هَذَا فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّهُ قَارِئٌ، ثُمَّ هُوَ يَجِيءُ يُكَلِّمُنِي فِي الْمُحَقَّرَاتِ، وَوَاللَّهِ مَا يَدْرِي أَيْنَ اللَّهُ ! فَقَالَ عَامِرٌ: بَلَى وَاللَّهِ إِنِّي لَأَدْرِي أَنَّ اللَّهَ لَبِالْمِرْصَادِ ! فَأَرْسَلَ عُثْمَانُ إِلَى مُعَاوِيَةَ وَعَبْدِ اللَّهِ بْنِ سَعْدٍ وَإِلَى سَعِيدِ بْنِ الْعَاصِ وَعَمْرِو بْنِ الْعَاصِ وَعَبْدِ اللَّهِ بْنِ عَامِرٍ فَجَمَعَهُمْ فَشَاوَرَهُمْ وَقَالَ لَهُمْ: إِنَّ لِكُلِّ امْرِئٍ وُزَرَاءٌ وَنُصَحَاءُ، وَإِنَّكُمْ وُزَرَائِي وَنُصَحَائِي وَأَهْلُ ثِقَتِي، وَقَدْ صَنَعَ النَّاسُ مَا قَدْ رَأَيْتُمْ وَطَلَبُوا إِلَيَّ أَنْ أَعْزِلَ عُمَّالِي، وَأَنْ أَرْجِعَ عَنْ جَمِيعِ مَا يَكْرَهُونَ إِلَى مَا يُحِبُّونَ، فَاجْتَهِدُوا رَأْيَكُمْ. فَقَالَ لَهُ ابْنُ عَامِرٍ: أَرَى لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَشْغَلَهُمْ بِالْجِهَادِ عَنْكَ حَتَّى يَذِلُّوا لَكَ وَلَا يَكُونَ هِمَّةُ أَحَدِهِمْ إِلَّا فِي نَفْسِهِ وَمَا هُوَ فِيهِ مِنْ دُبُرِ دَابَّتِهِ وَقَمْلِ فَرْوَتِهُ. وَقَالَ سَعِيدٌ: احْسِمْ عَنْكَ الدَّاءَ فَاقْطَعْ عَنْكَ الَّذِي تَخَافُ، إِنَّ لِكُلِّ قَوْمٍ قَاعِدَةً مَتَى تَهْلِكْ يَتَفَرَّقُوا وَلَا يَجْتَمِعْ لَهُمْ أَمْرٌ. فَقَالَ عُثْمَانُ: إِنَّ هَذَا هُوَ الرَّأْيُ لَوْلَا مَا فِيهِ. وَقَالَ مُعَاوِيَةُ: أُشِيرُ عَلَيْكَ أَنْ تَأْمُرَ أُمَرَاءَ الْأَجْنَادِ فَيَكْفِيَكَ كُلُّ رَجُلٍ مِنْهُمْ مَا قِبَلَهُ وَأَكْفِيَكَ أَنَا أَهْلَ الشَّامِ. وَقَالَ عَبْدُ اللَّهِ بْنُ سَعْدٍ: إِنَّ النَّاسَ أَهْلُ طَمَعٍ، فَأَعْطِهِمْ مِنْ هَذَا الْمَالِ تَعْطِفْ عَلَيْكَ قُلُوبُهُمْ. ثُمَّ قَامَ عَمْرُو بْنُ الْعَاصِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ قَدْ رَكِبْتَ النَّاسَ بِمِثْلِ بَنِي أُمَيَّةَ، فَقُلْتَ وَقَالُوا وَزُغْتَ وَزَاغُوا، فَاعْتَدِلْ أَوِ اعْتَزِلْ، فَإِنْ أَبَيْتَ فَاعْتَزِمْ عَزْمًا وَاقْدُمْ قُدُمًا. فَقَالَ لَهُ عُثْمَانُ: مَا لَكَ قَمِلَ فَرْوُكَ ؟ أَهَذَا الْجِدُّ مِنْكَ ؟ فَسَكَتَ عَمْرٌو حَتَّى تَفَرَّقُوا فَقَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَأَنْتَ أَكْرَمُ عَلَيَّ مِنْ ذَلِكَ، وَلَكِنِّي عَلِمْتُ أَنَّ بِالْبَابِ مَنْ يُبَلِّغُ النَّاسَ قَوْلَ كُلِّ رَجُلٍ مِنَّا، فَأَرَدْتُ أَنْ يَبْلُغَهُمْ قَوْلِي فَيَثِقُوا بِي، فَأَقُودَ إِلَيْكَ خَيْرًا وَأَدْفَعَ عَنْكَ شَرًّا. فَرَدَّ عُثْمَانُ عُمَّالَهُ إِلَى أَعْمَالِهِمْ، وَأَمَرَهُمْ بِتَجْهِيزِ النَّاسِ فِي الْبُعُوثِ، وَعَزَمَ عَلَى تَحْرِيمِ أُعْطِيَّاتِهِمْ لِيُطِيعُوهُ، وَرَدَّ سَعِيدًا إِلَى الْكُوفَةِ، فَلَقِيَهُ النَّاسُ مِنَ الْجَرَعَةِ وَرَدُّوهُ، كَمَا سَبَقَ ذِكْرُهُ. قَالَ أَبُو ثَوْرٍ الْحَدَّانِيُّ: جَلَسْتُ إِلَى حُذَيْفَةَ، وَأَبِي مَسْعُودٍ الْأَنْصَارِيِّ بِمَسْجِدِ الْكُوفَةِ يَوْمَ الْجَرَعَةِ، فَقَالَ أَبُو مَسْعُودٍ: مَا أَرَى أَنْ تُرَدَّ عَلَى عَقِبَيْهَا حَتَّى يَكُونَ فِيهَا دِمَاءٌ. فَقَالَ حُذَيْفَةُ: وَاللَّهِ لَتُرَدَّنَّ عَلَى عَقِبَيْهَا وَلَا يَكُونُ فِيهَا مَحْجَمَةُ دَمٍ، وَمَا أَرَى الْيَوْمَ شَيْئًا إِلَّا وَقَدْ عَلِمْتُهُ وَالنَّبِيُّ ﷺ حَيٌّ. فَرَجَعَ سَعِيدٌ إِلَى عُثْمَانَ وَلَمْ يُسْفَكْ دَمٌ، وَجَاءَ أَبُو مُوسَى أَمِيرًا، وَأَمَرَ عُثْمَانُ حُذَيْفَةَ بْنَ الْيَمَانِ أَنْ يَغْزُوَ الْبَابَ فَسَارَ نَحْوَهُ. سَبَبَ تَأَلُّبِ الْأَحْزَابِ عَلَى عُثْمَانَ وَذَكَرَ سَيْفُ بْنُ عُ?َرَ أَنَّ سَبَبَ تَأَلُّبِ الْأَحْزَابِ عَلَى عُثْمَانَ  أَنَّ رَجُلًا يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ سَبَأٍ. كَانَ يَهُودِيًّا فَأَظْهَرَ الْإِسْلَامَ وَصَارَ إِلَى مِصْرَ، فَأَوْحَى إِلَى طَائِفَةٍ مِنَ النَّاسِ كَلَامًا اخْتَرَعَهُ مِنْ عِنْدِ نَفْسِهِ مَضْمُونُهُ أَنَّهُ يَقُولُ لِلرَّجُلِ: أَلَيْسَ قَدْ ثَبَتَ أَنَّ عِيسَى ابْنَ مَرْيَمَ سَيَعُودُ إِلَى هَذِهِ الدُّنْيَا ؟ فَيَقُولُ الرَّجُلُ: بَلَى ! فَيَقُولُ لَهُ: فَرَسُولُ اللَّهِ، ﷺ، أَفْضَلُ مِنْهُ فَمَا تُنْكِرُ أَنْ يَعُودَ إِلَى هَذِهِ الدُّنْيَا وَهُوَ أَشْرَفُ مِنْ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ ! ثُمَّ يَقُولُ: وَقَدْ كَانَ أَوْصَى إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ؛ فَمُحَمَّدٌ خَاتَمُ الْأَنْبِيَاءِ، وَعَلِيٌّ خَاتَمُ الْأَوْصِيَاءِ. ثُمَّ يَقُولُ: فَهُوَ أَحَقُّ بِالْإِمْرَةِ مِنْ عُثْمَانَ، وَعُثْمَانُ مُعْتَدٍ فِي وِلَايَتِهِ مَا لَيْسَ لَهُ. فَأَنْكَرُوا عَلَيْهِ وَأَظْهَرُوا الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ. فَافْتُتِنَ بِهِ بَشَرٌ كَثِيرٌ مِنْ أَهْلِ مِصْرَ، وَكَتَبُوا إِلَى جَمَاعَاتٍ مِنْ عَوَامِّ أَهْلِ الْكُوفَةِ وَالْبَصْرَةِ؛ فَتَمَالَئُوا عَلَى ذَلِكَ، وَتَكَاتَبُوا فِيهِ، وَتَوَاعَدُوا أَنْ يَجْتَمِعُوا فِي الْإِنْكَارِ عَلَى عُثْمَانَ، وَأَرْسَلُوا إِلَيْهِ مَنْ يُنَاظِرُهُ وَيَذْكُرُ لَهُ مَا يَنْقِمُونَ عَلَيْهِ مِنْ تَوْلِيَتِهِ أَقْرِبَاءَهُ وَذَوِي رَحِمِهِ وَعَزْلِهِ كِبَارَ الصَّحَابَةِ. فَدَخَلَ هَذَا فِي قُلُوبِ كَثِيرٍ مِنَ النَّاسِ فَجَمَعَ عُثْمَانُ بْنُ عَفَّانَ نُوَّابَهُ مِنَ الْأَمْصَارِ، فَاسْتَشَارَهُمْ فَأَشَارُوا عَلَيْهِ بِمَا تَقَدَّمَ ذِكْرُنَا لَهُ. وَاللَّهُ أَعْلَمُ.

     ✧ Then the Year Thirty-Four Began It is said: In it was the expedition of the Masts, according to the saying of some of them, and its mention has already come before. In it, those who had deviated from ʿUthmān corresponded with one another to gather for debating with him about what they mentioned they resented against him. Account of that and of the Day of al-Jaraʿah We have already mentioned the account of those sent away from al-Kūfah and their stay with ʿAbd al-Raḥmān b. Khālid b. al-Walīd. Saʿīd b. al-ʿĀṣ came as a delegate to ʿUthmān in the eleventh year of ʿUthmān's caliphate. Saʿīd had, a year and part of another before his departure to ʿUthmān, appointed al-Ashʿath b. Qays over Adharbayjān, Saʿīd b. Qays over al-Rayy, al-Nusayr al-ʿIjlī over Hamadhān, al-Sāʾib b. al-Aqraʿ over Iṣbahān, Mālik b. Ḥabīb over Māh, Ḥakīm b. Salām al-Ḥizāmī over al-Mawṣil, Jarīr b. ʿAbd Allāh over Qarqīsiyā, and Salmān b. Rabīʿah over al-Bāb. He placed al-Qaʿqāʿ b. ʿAmr over the war, and over Ḥulwān ʿUtaybah b. al-Nahhās. Al-Kūfah was thus emptied of the leaders. Yazīd b. Qays set out, intending to depose ʿUthmān, and with him were those to whom Ibn al-Sawdāʾ used to write. Al-Qaʿqāʿ b. ʿAmr seized him and said: "We only seek to be excused from Saʿīd." He replied: "As for this, then yes." So he left him. Yazīd wrote to the exiles urging them to come to him. Al-Ashtar and those with ʿAbd al-Raḥmān b. Khālid set out, and al-Ashtar preceded them. The people were not taken by surprise on Friday except that al-Ashtar was at the door of the mosque saying: "I have come to you from the Commander of the Faithful ʿUthmān and I left Saʿīd intending to reduce your women's allowances to one hundred dirhams, and to return those of you who had distinction to two thousand, and he claims that your fayʾ is the garden of Quraysh." The people were stirred up, and the people of sound judgment began to forbid them but their words were not heeded. Yazīd went out and commanded a crier to call out: "Whoever wishes to join Yazīd to send back Saʿīd, let him do so." The nobles and the forbearing of the people remained in the mosque. ʿAmr b. Ḥurayth was that day the deputy of Saʿīd. He ascended the pulpit, praised and extolled God, and commanded them to unity and obedience. Al-Qaʿqāʿ said to him: "Will you turn back the flood from its courses? Far from it! No, by God, nothing settles the rabble but the Mashrafī swords. Soon they will be unsheathed and they will bellow like the bellowing of the ʿaddān, and they will wish for what they are in today, but God will never return it to them. So be patient." He said: "I will be patient." He then withdrew to his house. Yazīd b. Qays went out and encamped at al-Jaraʿah, which is near al-Qādisiyyah, and with him was al-Ashtar. Saʿīd b. al-ʿĀṣ reached them, and they said: "We have no need of you." He said: "It would have sufficed you to send one man to the Commander of the Faithful and one man to me. Do a thousand people with intellects go out against one man?" Then he turned away from them. They set upon a client of his on a camel that had become exhausted, and he said: "By God, it was not fitting for Saʿīd to return." Al-Ashtar killed him. Saʿīd went on until he came to ʿUthmān and informed him of what they had done, and that they wanted a replacement, and that they were choosing Abū Mūsā. So he made Abū Mūsā al-Ashʿarī governor, and wrote to them: "To proceed: I have appointed over you the one you have chosen, and I have excused you from Saʿīd. By God, I will lend you my honor, expend for you my patience, and seek your welfare with all my effort. So do not leave anything you love, in which God is not disobeyed, but that you ask it of me; nor anything you hate, in which God is not disobeyed, but that you seek exemption from it. I will descend in it according to what you love, until there is no argument for you against God. We will surely be patient as we have been commanded, until you attain what you desire." Of the governors, those who were near al-Kūfah returned: Jarīr returned from Qarqīsiyā, and ʿUtaybah b. al-Nahhās from Ḥulwān. Abū Mūsā addressed them and commanded them to adhere to the community and to obedience to ʿUthmān. They responded to that and said: "Pray with us." He said: "No, except upon hearing and obedience to ʿUthmān." They said: "Yes." So he prayed with them, and his appointment reached him, and he took charge of them. It is said: The cause of the Day of al-Jaraʿah was that people among the Muslims had gathered and discussed the actions of ʿUthmān. Their opinion was unanimous, so they sent to him ʿĀmir b. ʿAbd Allāh al-Tamīmī, then al-ʿAnbarī, who is called ʿĀmir b. ʿAbd al-Qays. He came to him and entered upon him and said to him: "Some of the Muslims have gathered and looked into your actions, and they found that you have committed grave matters. Fear God and repent to Him." ʿUthmān said: "Look at this man, for the people claim that he is a reciter, then he comes and speaks to me about trivialities. By God, he does not know where God is!" ʿĀmir said: "Yes, by God, I know that God is indeed lying in wait!" ʿUthmān sent to Muʿāwiyah, ʿAbd Allāh b. Saʿd, Saʿīd b. al-ʿĀṣ, ʿAmr b. al-ʿĀṣ, and ʿAbd Allāh b. ʿĀmir, and gathered them and consulted them. He said to them: "Every man has ministers and counselors, and you are my ministers, my counselors, and the people of my trust. The people have done what you have seen, and they have asked me to dismiss my governors and to retract from all that they hate to what they love. So exert your judgment." Ibn ʿĀmir said to him: "I think, O Commander of the Faithful, that you should occupy them with jihād away from you, so that they become submissive to you and the concern of each one of them is only for himself and what he is in, regarding the soreness of his mount and the lice of his fur garment." Saʿīd said: "Cut off the disease from you, so sever from you what you fear. Every people has a foundation; when it perishes, they disperse and their affair is not united." ʿUthmān said: "This is indeed the right opinion, were it not for what is in it." Muʿāwiyah said: "I advise you to command the governors of the garrisons, so that each man among them suffices you for what is in his region, and I will suffice you for the people of Syria." ʿAbd Allāh b. Saʿd said: "The people are people of greed, so give them from this wealth and their hearts will incline to you." Then ʿAmr b. al-ʿĀṣ stood up and said: "O Commander of the Faithful, you have ridden the people with the like of the Banū Umayyah. You spoke and they spoke; you deviated and they deviated. So be just or step aside. If you refuse, then resolve firmly and advance boldly." ʿUthmān said to him: "What is with you? Has your fur garment become lousy? Is this seriousness from you?" ʿAmr remained silent until they dispersed, then he said: "By God, O Commander of the Faithful, you are dearer to me than that, but I knew that at the door there is someone who will convey to the people the words of each one of us. I intended that my words reach them so that they trust me, and so that I may lead good to you and ward off evil from you." ʿUthmān returned his governors to their posts, commanded them to equip the people for expeditions, resolved to withhold their stipends so that they would obey him, and sent Saʿīd back to al-Kūfah. The people met him at al-Jaraʿah and turned him back, as has been mentioned before. Abū Thawr al-Ḥaddānī said: I sat with Ḥudhayfah and Abū Masʿūd al-Anṣārī in the mosque of al-Kūfah on the Day of al-Jaraʿah. Abū Masʿūd said: "I do not think it will be turned back upon its heels until there is bloodshed in it." Ḥudhayfah said: "By God, it will indeed be turned back upon its heels and there will not be in it even a cupping-glass of blood. I do not see anything today except that I knew it while the Prophet ﷺ was alive." Saʿīd returned to ʿUthmān and no blood was shed. Abū Mūsā came as governor, and ʿUthmān commanded Ḥudhayfah b. al-Yamān to raid al-Bāb, and he set out toward it. The cause of the factions banding together against ʿUthmān Sayf b. ʿUmar mentioned that the cause of the factions banding together against ʿUthmān was that a man called ʿAbd Allāh b. Sabaʾ, who was a Jew, had professed Islam and went to Egypt. He whispered to a group of people speech that he invented from his own mind, the gist of which was that he would say to a man: "Has it not been established that Jesus son of Mary will return to this world?" The man would say: "Yes!" Then he would say to him: "The Messenger of God ﷺ is superior to him, so what do you deny about his returning to this world, since he is nobler than Jesus son of Mary ﷺ !" Then he would say: "He had indeed bequeathed to ʿAlī b. Abī Ṭālib. So Muḥammad is the seal of the prophets, and ʿAlī is the seal of the legatees." Then he would say: "He is therefore more entitled to the command than ʿUthmān, and ʿUthmān is a transgressor in his governorship, taking what is not his." So they disapproved of it and manifested the enjoining of good and forbidding of evil. Many people of Egypt were beguiled by him, and they wrote to groups of the common people of al-Kūfah and al-Baṣrah. They conspired together on that, corresponded about it, and appointed one another to gather in disapproval of ʿUthmān. They sent to him someone to debate him and to mention to him what they resented against him, namely his appointing his relatives and kin and dismissing the senior Companions. This entered the hearts of many people. So ʿUthmān b. ʿAffān gathered his deputies from the garrison cities and consulted them, and they advised him as we have previously mentioned. And God knows best.

223. Tarikh (al-Tabari) 2020No grade recorded

     ذكر ابْتِدَاءِ قَتْلِ عُثْمَانَ   فِي هَذِهِ السَّنَةِ تَكَاتَبَ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، وَغَيْرُهُمْ بَعْضُهُمْ إِلَى بَعْضٍ: أَنِ اقْدَمُوا فَإِنَّ الْجِهَادَ عِنْدَنَا، وَعَظُمَ النَّاسُ عَلَى عُثْمَانَ وَنَالُوا مِنْهُ، وَلَيْسَ أَحَدٌ مِنَ الصَّحَابَةِ يَنْهَى وَلَا يَذُبُّ إِلَّا نَفَرٌ، مِنْهُمْ: زَيْدُ بْنُ ثَابِتٍ، وَأَبُو أُسَيْدٍ السَّاعِدِيُّ، وَكَعْبُ بْنُ مَالِكٍ، وَحَسَّانُ بْنُ ثَابِتٍ، فَاجْتَمَعَ النَّاسُ فَكَلَّمُوا عَلِيَّ بْنَ أَبِي طَالِبٍ، فَدَخَلَ عَلَى عُثْمَانَ فَقَالَ لَهُ: النَّاسُ وَرَائِي وَقَدْ كَلَّمُونِي فِيكَ، وَاللَّهِ مَا أَدْرِي مَا أَقُولُ لَكَ وَلَا أَعْرِفُ شَيْئًا تَجْهَلُهُ وَلَا أَدُلُّكَ عَلَى أَمْرٍ لَا تَعْرِفُهُ، إِنَّكَ لَتَعْلَمُ مَا أَعْلَمُ، مَا سَبَقْنَاكَ إِلَى شَيْءٍ فَنُخْبِرَكَ عَنْهُ، وَلَا خَلَوْنَا بِشَيْءٍ فَنُبَلِّغَكَهُ، وَمَا خُصِصْنَا بِأَمْرٍ دُونَكَ، وَقَدْ رَأَيْتُ وَصَحِبْتُ رَسُولَ اللَّهِ ﷺ وَسَمِعْتُ مِنْهُ وَنِلْتُ صِهْرَهُ، وَمَا ابْنُ أَبِي قُحَافَةَ بِأَوْلَى بِعَمَلِ الْحَقِّ مِنْكَ، وَلَا ابْنُ الْخَطَّابِ بِأَوْلَى بِشَيْءٍ مِنَ الْخَيْرِ مِنْكَ، وَأَنْتَ أَقْرَبُ إِلَى رَسُولِ اللَّهِ ﷺ رَحِمًا، وَلَقَدْ نِلْتَ مِنْ صِهْرِ رَسُولِ اللَّهِ ﷺ مَا لَمْ يَنَالَاهُ، وَمَا سَبَقَاكَ إِلَى شَيْءٍ، فَاللَّهَ اللَّهَ فِي نَفْسِكَ، فَإِنَّكَ وَاللَّهِ مَا تُبْصِرُ مِنْ عَمَى وَلَا تَعْلَمُ مِنْ جَهَالَةٍ، وَإِنَّ الطَّرِيقَ لَوَاضِحٌ بَيِّنٌ، وَإِنَّ أَعْلَامَ الدِّينِ لَقَائِمَةٌ. اعْلَمْ يَا عُثْمَانُ أَنَّ أَفْضَلَ عِبَادِ اللَّهِ إِمَامٌ عَادِلٌ هُدِيَ وَهَدَى، فَأَقَامَ سُنَّةً مَعْلُومَةً وَأَمَاتَ بِدْعَةً مَتْرُوكَةً، فَوَاللَّهِ إِنَّ كُلًّا لَبَيِّنٌ، وَإِنَّ السُّنَنَ لَقَائِمَةٌ لَهَا أَعْلَامٌ، وَإِنَّ الْبِدَعَ لَقَائِمَةٌ لَهَا أَعْلَامٌ، وَإِنَّ شَرَّ النَّاسِ عِنْدَ اللَّهِ إِمَامٌ جَائِرٌ ضَلَّ وَأَضَلَّ، فَأَمَاتَ سُنَّةً مَعْلُومَةً وَأَحْيَا بِدْعَةً مَتْرُوكَةً، وَإِنِّي أُحَذِّرُكَ اللَّهَ وَسَطَوَاتِهِ وَنَقَمَاتِهِ، فَإِنَّ عَذَابَهُ شَدِيدٌ أَلِيمٌ، وَأُحَذِّرُكَ أَنْ تَكُونَ إِمَامَ هَذِهِ الْأُمَّةِ الَّذِي يُقْتَلُ فَيَفْتَحُ عَلَيْهَا الْقَتْلَ وَالْقِتَالَ إِلَى يَوْمِ الْقِيَامَةِ، وَيَلْبِسُ أُمُورَهَا عَلَيْهَا وَيَتْرُكُهَا شِيَعًا لَا يُبْصِرُونَ الْحَقَّ لِعُلُوِّ الْبَاطِلِ، يَمُوجُونَ فِيهَا مَوْجًا، وَيَمْرَجُونَ فِيهَا مَرْجًا. فَقَالَ عُثْمَانُ: قَدْ عَلِمْتُ وَاللَّهِ لَيَقُولُنَّ الَّذِي قُلْتَ، أَمَا وَاللَّهِ لَوْ كُنْتَ مَكَانِي مَا عَنَّفْتُكَ وَلَا أَسْلَمْتُكَ وَلَا عِبْتُ عَلَيْكَ وَلَا جِئْتُ مُنْكِرًا، أَنْ وَصَلْتَ رَحِمًا وَسَدَدْتَ خَلَّةً وَآوَيْتَ ضَائِعًا، وَوَلَّيْتَ شَبِيهًا بِمَنْ كَانَ عُمَرُ يُوَلِّي. أَنْشُدُكَ اللَّهَ يَا عَلِيُّ هَلْ تَعْلَمُ أَنَّ الْمُغِيرَةَ بْنَ شُعْبَةَ لَيْسَ هُنَاكَ ؟ قَالَ: نَعَمْ. قَالَ: فَتَعْلَمُ أَنَّ عُمَرَ وَلَّاهُ ؟ قَالَ: نَعَمْ. قَالَ: فَلِمَ تَلُمْنِي أَنْ وَلَّيْتُ ابْنَ عَامِرٍ فِي رَحِمِهِ وَقَرَابَتِهِ ؟ قَالَ عَلِيٌّ: إِنَّ عُمَرَ كَانَ يَطَأُ عَلَى صِمَاخِ مَنْ وَلَّى إِنْ بَلَغَهُ عَنْهُ حَرْفٌ جَلَبَهُ، ثُمَّ بَلَغَ بِهِ أَقْصَى الْعُقُوبَةِ وَأَنْتَ لَا تَفْعَلُ، ضَعُفْتَ وَرَقَقْتَ عَلَى أَقْرِبَائِكَ. قَالَ عُثْمَانُ: وَهُمْ أَقْرِبَاؤُكَ أَيْضًا ! قَالَ: أَجَلْ، إِنَّ رَحِمَهُمْ مِنِّي لَقَرِيبَةٌ، وَلَكِنَّ الْفَضْلَ فِي غَيْرِهِمْ. قَالَ عُثْمَانُ: هَلْ تَعْلَمُ أَنَّ عُمَرَ وَلَّى مُعَاوِيَةَ ؟ فَقَدَ وَلَّيْتُهُ. فَقَالَ عَلِيٌّ: أَنْشُدُكَ اللَّهَ، هَلْ تَعْلَمُ أَنَّ مُعَاوِيَةَ كَانَ أَخْوَفَ لِعُمَرَ مِنْ يَرْفَأَ، غُلَامِ عُمَرَ، لَهُ ؟ قَالَ: نَعَمْ. قَالَ عَلِيٌّ: فَإِنَّ مُعَاوِيَةَ يَقْتَطِعُ الْأُمُورَ دُونَكَ وَيَقُولُ لِلنَّاسِ هَذَا أَمْرُ عُثْمَانَ، وَأَنْتَ تَعْلَمُ ذَلِكَ فَلَا تُغَيِّرُ عَلَيْهِ. ثُمَّ خَرَجَ عَلِيٌّ مِنْ عِنْدِهِ، وَخَرَجَ عُثْمَانُ عَلَى أَثَرِهِ فَجَلَسَ عَلَى الْمِنْبَرِ ثُمَّ قَالَ: أَمَّا بَعْدُ فَإِنَّ لِكُلِّ شَيْءٍ آفَةً وَلِكُلِّ أَمْرٍ عَاهَةً، وَإِنَّ آفَةَ هَذِهِ الْأُمَّةِ وَعَاهَةَ هَذِهِ النِّعْمَةِ عَيَّابُونَ طَعَّانُونَ يُرُونَكُمْ مَا تُحِبُّونَ وَيَسْتُرُونَ عَنْكُمْ مَا تَكْرَهُونَ، يَقُولُونَ لَكُمْ وَيَقُولُونَ، أَمْثَالَ النَّعَامِ يَتَّبِعُونَ أَوَّلَ نَاعِقٍ، أَحَبُّ مَوَارِدِهِمْ إِلَيْهِمُ الْبَعِيدُ، لَا يَشْرَبُونَ إِلَّا نَغَصًا وَلَا يَرِدُونَ إِلَّا عَكَرًا، [ لَا ] يَقُومُ لَهُمْ رَائِدٌ وَقَدْ أَعْيَتْهُمُ الْأُمُورُ، أَلَا فَقَدْ وَاللَّهِ عِبْتُمْ عَلَيَّ مَا أَقْرَرْتُمْ لِابْنِ الْخَطَّابِ بِمِثْلِهِ، وَلَكِنَّهُ وَطِئَكُمْ بِرِجْلِهِ وَضَرَبَكُمْ بِيَدِهِ وَقَمَعَكُمْ بِلِسَانِهِ، فَدِنْتُمْ لَهُ عَلَى مَا أَحْبَبْتُمْ وَكَرِهْتُمْ، وَلِنْتُ لَكُمْ وَأَوْطَأْتُكُمْ كَتِفِي وَكَفَفْتُ يَدِي وَلِسَانِي عَنْكُمْ، فَاجْتَرَأْتُمْ عَلَيَّ. أَمَا وَاللَّهِ لَأَنَا أَعَزُّ نَفَرًا وَأَقْرَبُ نَاصِرًا وَأَكْثَرُ عَدَدًا وَأَحْرَى، إِنْ قُلْتُ هَلُمَّ أُتِيَ إِلَيَّ، وَلَقَدْ عَدَدْتُ لَكُمْ أَقْرَانًا، وَأَفْضَلْتُ عَلَيْكُمْ فُضُولًا، وَكَشَّرْتُ لَكُمْ عَنْ نَابِي، وَأَخْرَجْتُمْ مِنِّي خُلُقًا لَمْ أَكُنْ أُحْسِنُهُ وَمَنْطِقًا لَمْ أَنْطِقْ بِهِ، فَكُفُّوا عَنِّي أَلْسِنَتَكُمْ وَعَيْبَكُمْ وَطَعْنَكُمْ عَلَى وُلَاتِكُمْ، فَإِنِّي كَفَفْتُ عَنْكُمْ مَنْ لَوْ كَانَ هُوَ الَّذِي يُكَلِّمُكُمْ لَرَضِيتُمْ مِنْهُ بِدُونِ مَنْطِقِي هَذَا. أَلَا فَمَا تَفْقِدُونَ مِنْ حَقِّكُمْ ؟ وَاللَّهِ مَا قَصَّرْتُ عَنْ بُلُوغِ مَا بَلَغَ مَنْ كَانَ قَبْلِي، وَلَمْ تَكُونُوا تَخْتَلِفُونَ عَلَيْهِ. فَقَامَ مَرْوَانُ بْنُ الْحَكَمِ فَقَالَ: إِنْ شِئْتُمْ حَكَّمْنَا وَاللَّهِ مَا بَيْنَنَا وَبَيْنَكُمُ السَّيْفَ، نَحْنُ وَأَنْتُمْ وَاللَّهِ كَمَا قَالَ الشَّاعِرُ: فَرَشْنَا لَكُمْ أَعْرَاضَنَا فَنَبَتْ بِكُمْ مَعَارِسُكُمْ تَبْنُونَ فِي دِمَنِ الثَّرَى فَقَالَ عُثْمَانُ: اسْكُتْ لَا سَكَتَّ، دَعْنِي وَأَصْحَابِي، مَا مَنْطِقُكَ فِي هَذَا ! أَلَمْ أَتَقَدَّمْ إِلَيْكَ أَنْ لَا تَنْطِقَ ؟ فَسَكَتَ مَرْوَانُ وَنَزَلَ عُثْمَانُ. ( عَنِ الْمِنْبَرِ، فَاشْتَدَّ قَوْلُهُ عَلَى النَّاسِ وَعَظُمَ وَزَادَ تَأَلُّبُهُمْ عَلَيْهِ ).

     ✧ Mention of the Beginning of the Killing of ʿUthmān In this year, a group of the Companions of the Messenger of Allah ﷺ and others wrote to one another: “Come forth, for jihad is with us.” The people magnified [their grievances] against ʿUthmān and disparaged him. None of the Companions forbade [them] or defended [him] except a few, among them: Zayd b. Thābit, Abū Usayd al-Sāʿidī, Kaʿb b. Mālik, and Ḥassān b. Thābit. The people gathered and spoke to ʿAlī b. Abī Ṭālib. He entered upon ʿUthmān and said to him: “The people are behind me, and they have spoken to me about you. By Allah, I do not know what to say to you, nor do I know anything that you are ignorant of, nor do I point you to a matter that you do not recognize. You surely know what I know. We have not preceded you to anything so that we might inform you of it, nor have we been alone with anything so that we might convey it to you. We have not been singled out for any matter apart from you. I have seen and accompanied the Messenger of Allah ﷺ, heard from him, and attained his kinship by marriage. The son of Abī Quḥāfah is no more entitled to act upon the truth than you, nor is the son of al-Khaṭṭāb more entitled to any good than you. You are closer to the Messenger of Allah ﷺ in kinship, and you have attained through marriage to the Messenger of Allah ﷺ what they did not attain. They did not precede you to anything. So fear Allah, fear Allah for your own self. For you, by Allah, do not see out of blindness, nor do you know out of ignorance. The path is clear and evident, and the landmarks of the religion are standing. Know, O ʿUthmān, that the best of Allah’s servants is a just imam who is guided and guides; so he establishes a known sunnah and puts to death an abandoned innovation. By Allah, each is clear; the sunan are standing with landmarks, and innovations are standing with landmarks. The worst of people in the sight of Allah is a tyrannical imam who errs and leads others astray; so he puts to death a known sunnah and revives an abandoned innovation. I warn you of Allah, His assaults, and His punishments, for His punishment is severe and painful. I warn you against being the imam of this ummah who is killed, thus opening upon it killing and fighting until the Day of Resurrection, confusing its affairs and leaving it as factions that do not see the truth due to the ascendancy of falsehood, surging in it like waves and mingling in it in confusion.” ʿUthmān said: “I know, by Allah, that you will surely say what you have said. By Allah, if you were in my place, I would not rebuke you, nor would I abandon you, nor fault you, nor come as a denier—that you joined ties of kinship, filled a gap, sheltered a lost one, and appointed one similar to those ʿUmar used to appoint. I adjure you by Allah, O ʿAlī, do you know that al-Mughīrah b. Shuʿbah is not there?” He said: “Yes.” He said: “Do you know that ʿUmar appointed him?” He said: “Yes.” He said: “Then why do you blame me for appointing Ibn ʿĀmir in his kinship and blood relation?” ʿAlī said: “ʿUmar used to tread on the ear canal of anyone he appointed; if a word reached him about him, he summoned him and then inflicted the utmost punishment upon him. But you do not do that; you have weakened and become soft toward your relatives.” ʿUthmān said: “They are your relatives too!” He said: “Indeed, their kinship to me is close, but excellence lies in others.” ʿUthmān said: “Do you know that ʿUmar appointed Muʿāwiyah? So I have appointed him.” ʿAlī said: “I adjure you by Allah, do you know that Muʿāwiyah was more fearful of ʿUmar than Yarfāʾ, ʿUmar’s servant, was toward him?” He said: “Yes.” ʿAlī said: “Muʿāwiyah cuts off matters without you and says to the people, ‘This is ʿUthmān’s command,’ and you know that but do not change it against him.” Then ʿAlī went out from him, and ʿUthmān went out after him, sat on the pulpit, and said: “Now then, every thing has a blight and every matter has a defect. The blight of this ummah and the defect of this blessing are fault-finders and slanderers. They show you what you love and conceal from you what you hate. They say to you and they say—like ostriches, they follow the first crier. The watering places they love most are the distant ones. They do not drink except with annoyance, and they do not come to water except at muddy residue. No scout stands for them, and matters have exhausted them. Indeed, by Allah, you have blamed me for what you did not accept from Ibn al-Khaṭṭāb in the like of it. But he trod upon you with his foot, struck you with his hand, and suppressed you with his tongue, so you submitted to him in what you loved and hated. I was gentle with you, lowered my shoulder for you, and withheld my hand and tongue from you, so you became bold against me. By Allah, I am mightier in number, nearer in supporters, greater in count, and more able—if I say ‘Come,’ it will be brought to me. I have counted for you equals, favored you with surplus, bared my canine at you, and you have drawn out of me a character I did not possess and a speech I had not uttered. So restrain your tongues from me, and your fault-finding and slandering of your governors. For I have restrained from you one who, if he were the one speaking to you, you would be content with less than this speech of mine. Now what of your right do you miss? By Allah, I have not fallen short of reaching what those before me reached, and you did not differ against him.” Marwān b. al-Ḥakam stood and said: “If you wish, by Allah, we will make the sword judge between us and you. We and you, by Allah, are as the poet said: We spread for you our honor, but your resting places spurned you—you build upon the dung of rich soil.” ʿUthmān said: “Be silent—may you not be silenced. Leave me and my companions. What is your speech in this? Did I not previously tell you not to speak?” Marwān fell silent, and ʿUthmān descended from the pulpit. His words weighed heavily on the people and grew great, and their coalition against him increased.

224. Tarikh (al-Tabari) 2021No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ أَبُو طَلْحَةَ الْأَنْصَارِيُّ زَيْدُ بْنُ سَهْلِ بْنِ الْأَسْوَدِ، أَبُو طَلْحَةَ الْأَنْصَارِيُّ  : شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَالْمَشَاهِدَ كُلَّهَا مَعَ النَّبِيِّ ﷺ. عَنْ أَنَسٍ: أَنَّ أَبَا طَلْحَةَ كَانَ يَرْمِي بَيْنَ يَدَيِ النَّبِيِّ ﷺ يَوْمَ أُحُدٍ  ، وَالنَّبِيُّ ﷺ خَلْفَهُ يَتَتَرَّسُ بِهِ، وَكَانَ رَامِيًا، وَكَانَ إِذَا مَا رَفَعَ رَأْسَهُ يَنْظُرُ أَيْنَ يَقَعُ سَهْمُهُ فَيَرْفَعُ أَبُو طَلْحَةَ رَأْسَهُ وَيَقُولُ: هَكَذَا بِأَبِي أَنْتَ وَأُمِّي لَا يُصِيبُكَ سَهْمٌ، نَحْرِي دُونَ نَحْرِكَ. قَالَ: وَسَرَدَ الصَّوْمَ بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ﷺ أَرْبَعِينَ سَنَةً لَا يُفْطِرُ إِلَّا يَوْمَ فِطْرٍ أَوْ أَضْحَى أَوْ فِي مَرَضٍ. وَقَرَأَ هَذِهِ الْآيَةَ: انْفِرُوا خِفَافًا وَثِقَالا فَقَالَ: جَهِّزُونِي، فَقَالَ بَنُوهُ: قَدْ غَزَوْتَ مَعَ رَسُولِ اللَّهِ ﷺ وَمَعَ أَبِي بَكْرٍ وَعُمَرَ ؓ وَنَحْنُ نَغْزُو عَنْكَ، فَقَالَ: جَهِّزُونِي. فَرَكِبَ الْبَحْرَ فَمَاتَ، فَلَمْ يَجِدُوا لَهُ جَزِيرَةً إِلَّا بَعْدَ سَبْعَةِ أَيَّامٍ، فَدَفَنُوهُ بِهَا وَلَمْ يَتَغَيَّرْ. وَقِيلَ: مَاتَ بِالْمَدِينَةِ. وَصَلَّى عَلَيْهِ عُثْمَانُ وَهُوَ ابْنُ سَبْعِينَ سَنَةً. سُوَيْدُ بْنُ شُعْبَةَ الْيَرْبُوعِيُّ سُوَيْدُ بْنُ شُعْبَةَ الْيَرْبُوعِيُّ، مِنْ بَنِي تَمِيمٍ  : عَنْ أَبِي حَيَّانَ التَّيْمِيِّ، عَنْ أَبِيهِ، قَالَ: دَخَلْتُ عَلَى سُوَيْدِ بْنِ شُعْبَةَ، وَكَانَ مِنْ أَصْحَابِ الْخُطَطِ الَّذِينَ خَطَّ لَهُمْ عُمَرُ بِالْكُوفَةِ، فَإِذْ هُوَ مُنْكَبٌّ عَلَى وَجْهِهِ مُسَجًّى بِثَوْبٍ، فَلَوْلَا أَنَّ امْرَأَتَهُ قَالَتْ: أَهْلِي فِدَاؤُكَ، مَا نُطْعِمُكَ، مَا نَسْقِيكَ، مَا ظَنَنْتُ أَنَّ تَحْتَ الثَّوْبِ شَيْئًا. فَلَمَّا رَآنِي قَالَ: يَا ابْنَ أَخِي أَدْبَرَتِ الْحَرَاقِفُ وَالصُّلْبُ، فَمَا مِنْ ضَجْعَةٍ غَيْرَ مَا تَرَى، وَاللَّهِ مَا أُحِبُّ أَنِّي نَقَصْتُ مِنْهُ قُلَامَةَ ظُفْرٍ. قَالَ الْأَصْمَعِيُّ: الْحُرْقُفَةُ، مُجْتَمَعُ رَأْسِ الْوَرِكِ وَرَأْسِ الْفَخِذَيْنِ. عَبْدُ الرَّحْمَنِ بْنُ جَبْرِ بْنِ عَمْرٍو أَبُو عَبْسٍ [ عَبْدُ الرَّحْمَنِ بْنُ جَبْرِ بْنِ عَمْرٍو، أَبُو عَبْسٍ  : كَانَ هُوَ وَأَبُو بُرْدَةَ بْنُ نَيَّارٍ حِينَ أَسْلَمَا يَكْسِرَانِ أَصْنَامَ بَنِي حَارِثَةَ. وَشَهِدَ أَبُو عَبْسٍ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَ فِيمَنْ قَتَلَ كَعْبَ بْنَ الْأَشْرَفِ، وَكَانَ عُمَرُ وَعُثْمَانُ يَبْعَثَانِهِ يَصْدُقُ النَّاسَ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ بِالْمَدِينَةِ، وَصَلَّى عَلَيْهِ عُثْمَانُ بْنُ عَفَّانَ ؓ، وَدُفِنَ بِالْبَقِيعِ وَهُوَ ابْنُ سَبْعِينَ سَنَةً]. عُبَادَةُ بْنُ الصَّامِتِ عُبَادَةُ بْنُ الصَّامِتِ  : عن عَبْدُ اللَّهِ بْنُ أَحْمَدَ، حَدَّثَنِي أَبِي، قَالَ: سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يُسَمِّي النُّقَبَاءَ، فَسَمَّى عُبَادَةَ بْنَ الصَّامِتِ فِيهِمْ. قَالَ سُفْيَانُ: عُبَادَةُ عَقِبِيٌّ، أُحُدِيٌّ، بَدْرِيٌّ، شَجَرِيٌّ، وَهُوَ نَقِيبٌ، تُوُفِّيَ بِالرَّمْلَةِ بِالشَّامِ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ اثْنَتَيْنِ وَسَبْعِينَ سَنَةً. عَوْفُ بْنُ أُثَاثَةَ بْنِ عُبَادَةَ بْنِ الْمُطَّلِبِ عَوْفُ بْنُ أُثَاثَةَ بْنِ عُبَادَةَ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، وَيُكَنَّى أَبَا عَبَّادٍ، وَيُلَقَّبُ مِسْطَحًا:   شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ سِتٍّ وَخَمْسِينَ سَنَةً. أَبُو رُهْمٍ الْغِفَارِيُّ كُلْثُومُ بْنُ الْحُصَيْنِ، أَبُو رُهْمٍ الْغِفَارِيُّ  : حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ، قَالَ: أَسْلَمَ أَبُو رُهْمٍ بَعْدَ قُدُومِ رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، وَشَهِدَ مَعَهُ أُحُدًا، فَرُمِيَ يَوْمَئِذٍ بِسَهْمٍ فَوَقَعَ فِي نَحْرِهِ، فَجَاءَ إِلَى رَسُولِ اللَّهِ ﷺ فَبَصَقَ عَلَيْهِ فَبَرَأَ، وَكَانَ يُسَمَّى الْمَنْحُورَ. قَالَ: وَقَالَ مُحَمَّدُ بْنُ عَمْرٍو: بَيْنَا رَسُولُ اللَّهِ ﷺ يَسِيرُ مِنِ الطَّائِفِ إِلَى الْجِعْرَانَةِ وَأَبُو رُهْمٍ إِلَى جَنْبِهِ عَلَى نَاقَةٍ لَهُ، وَفِي رِجْلَيْهِ نَعْلَانِ غَلِيظَانِ إِذْ زَحَمَتْ نَاقَتُهُ نَاقَةَ رَسُولَ اللَّهِ ﷺ قَالَ أَبُو رُهْمٌ: فَوَقَعَ حَرْفُ نَعْلِي عَلَى سَاقِهِ فَأَوْجَعَهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَوْجَعْتَنِي أَخِّرْ رِجْلَكَ" وَقَرَعَ رِجْلِي بِالسَّوْطِ، فَأَخَذَنِي مَا تَقَدَّمَ مِنْ أَمْرِي وَمَا تَأَخَّرَ، وَخَشِيتُ أَنْ يَنْزِلَ فِيَّ قُرْآنٌ عَظِيمٌ مِمَّا صَنَعْتُ، فَلَمَّا أَصْبَحْنَا بِالْجِعْرَانَةِ خَرَجْتُ أَرْعَى الظَّهْرَ وَمَا هُوَ يَوْمِي فَرَقًا أَنْ يَأْتِيَ لِلنَّبِيِّ ﷺ [رَسُولٌ] يَطْلُبُنِي، فَلَمَّا رَوَّحْتُ الرِّكَابَ سَأَلْتُ، فَقَالُوا: طَلَبَكَ النَّبِيُّ ﷺ، فَقُلْتُ: إِحْدَاهُنَّ وَاللَّهِ، فَجِئْتُهُ وَأَنَا أَتَرَقَّبُ، فَقَالَ: "إِنَّكَ أَوْجَعْتَنِي بِرِجْلِكَ فَقَرَعْتُكَ بِالسَّوْطِ وَأَوْجَعْتُكَ فَخُذْ هَذِهِ الْغَنَمَ عِوَضًا مِنْ ضَرْبَتِي" قَالَ: فَرِضَاهُ عَنِّي كَانَ أَحَبَّ إِلَيَّ مِنَ الدُّنْيَا وَمَا فِيهَا. قَالَ: وَبَعَثَهُ النَّبِيُّ ﷺ إِلَى قَوْمِهِ يَسْتَنْفِرُهُمْ حِينَ أَرَادَ تَبُوكًا. ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي هَذِهِ السَّنَةِ: حَجَّ بِالنَّاسِ عُثْمَانُ، وَحَجَّ أَزْوَاجُ النَّبِيِّ ﷺ مَعَهُ كَمَا فَعَلَ عُمَرُ ؓ.

     ✧ Mention of Those Who Died in This Year Abū Ṭalḥah al-Anṣārī Zayd b. Sahl b. al-Aswad, Abū Ṭalḥah al-Anṣārī: He witnessed al-ʿAqabah with the seventy, and all the battles with the Prophet ﷺ. From Anas: Abū Ṭalḥah used to shoot in front of the Prophet ﷺ on the day of Uḥud, while the Prophet ﷺ was behind him using him as a shield. He was an archer, and whenever he raised his head to see where his arrow fell, Abū Ṭalḥah would raise his head and say: “Thus, may my father and mother be your ransom; no arrow should hit you. My neck is before your neck.” He said: He fasted continuously after the death of the Messenger of Allah ﷺ for forty years, breaking his fast only on the day of Fiṭr, or Aḍḥā, or during illness. And he recited this verse: “Go forth, light and heavy” and said: “Equip me.” His sons said: “You have campaigned with the Messenger of Allah ﷺ and with Abū Bakr and ʿUmar ؓ, and we will campaign on your behalf.” He said: “Equip me.” So he rode the sea and died. They did not find an island for him until after seven days, and they buried him there, and he had not changed. It was also said: He died in Madinah, and ʿUthmān prayed over him, and he was seventy years old. Suwayd b. Shuʿbah al-Yarbūʿī Suwayd b. Shuʿbah al-Yarbūʿī, from Banū Tamīm: From Abū Ḥayyān al-Taymī, from his father, who said: I entered upon Suwayd b. Shuʿbah, who was one of the companions of the plots that ʿUmar allotted for them in Kufa. He was lying face down, covered with a cloth. Were it not that his wife said: “My family be your ransom; we do not feed you, we do not give you drink,” I would not have thought there was anything under the cloth. When he saw me, he said: “O son of my brother, the hip bones and the backbone have wasted away, and there is no position other than what you see. By Allah, I would not like to have lost from it even a fingernail paring.” Al-Aṣmaʿī said: Al-ḥurqufah is the meeting point of the head of the hip bone and the head of the two thighs. ʿAbd al-Raḥmān b. Jabr b. ʿAmr, Abū ʿAbs [ʿAbd al-Raḥmān b. Jabr b. ʿAmr, Abū ʿAbs: He and Abū Burdah b. Niyār, when they accepted Islam, used to break the idols of Banū Ḥārithah. Abū ʿAbs witnessed Badr and all the battles with the Messenger of Allah ﷺ, and he was among those who killed Kaʿb b. al-Ashraf. ʿUmar and ʿUthmān used to send him to assess the zakāt of the people. He died in this year in Madinah, and ʿUthmān b. ʿAffān ؓ prayed over him, and he was buried in al-Baqīʿ, being seventy years old.] ʿUbādah b. al-Ṣāmit ʿUbādah b. al-Ṣāmit: From ʿAbd Allāh b. Aḥmad, my father narrated to me, he said: I heard Sufyān b. ʿUyaynah naming the Nuqabāʾ, and he named ʿUbādah b. al-Ṣāmit among them. Sufyān said: ʿUbādah was an ʿAqabī, an Uḥudī, a Badrī, a Shajarī, and he was a Naqīb. He died in al-Ramlah in Syria in this year, and he was seventy-two years old. ʿAwf b. Uthāthah b. ʿUbādah b. al-Muṭṭalib ʿAwf b. Uthāthah b. ʿUbādah b. al-Muṭṭalib b. ʿAbd Manāf, whose kunyah is Abū ʿAbbād, and who was nicknamed Misṭaḥ: He witnessed Badr and all the battles with the Messenger of Allah ﷺ, and he died in this year, being fifty-six years old. Abū Ruhm al-Ghifārī Kulthūm b. al-Ḥuṣayn, Abū Ruhm al-Ghifārī: Muḥammad b. Saʿd narrated to us, he said: Abū Ruhm accepted Islam after the arrival of the Messenger of Allah ﷺ in Madinah, and he witnessed Uḥud with him. On that day he was struck by an arrow that landed in his throat. He came to the Messenger of Allah ﷺ, who spat on it and he was healed, and he was called al-Manḥūr (the one whose throat was struck). He said: Muḥammad b. ʿAmr said: While the Messenger of Allah ﷺ was traveling from al-Ṭāʾif to al-Jiʿrānah, Abū Ruhm was at his side on a camel of his, wearing two thick sandals on his feet, when his camel jostled the camel of the Messenger of Allah ﷺ. Abū Ruhm said: The edge of my sandal struck his shin and hurt him. The Messenger of Allah ﷺ said: “You have hurt me; move your foot back,” and he struck my foot with a whip. I was seized by what had passed of my affair and what was to come, and I feared that a mighty Qurʾān might be revealed concerning me because of what I had done. When we reached al-Jiʿrānah in the morning, I went out to graze the riding camels, though it was not my day, out of fear that a messenger might come to the Prophet ﷺ seeking me. When I brought the camels back, I asked, and they said: “The Prophet ﷺ has asked for you.” I said: “One of them, by Allah.” So I came to him while I was apprehensive. He said: “You hurt me with your foot, so I struck you with the whip and hurt you. Take these sheep as compensation for my strike.” He said: His being pleased with me was dearer to me than the world and all that is in it. He said: The Prophet ﷺ sent him to his people to call them to arms when he intended Tabūk. Mention of Several Events In this year: ʿUthmān led the people in the Ḥajj, and the wives of the Prophet ﷺ performed the Ḥajj with him, as ʿUmar ؓ had done.

225. Tarikh (al-Tabari) 2022No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَثَلَاثِينَ فَفِيهَا مَقْتَلُ عُثْمَانَ بْنِ عَفَّانَ،   ؓ تولية عبد الله بن سعد وعزل عمرو بن العاص وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ عَمْرَو بْنَ الْعَاصِ حِينَ عَزَلَهُ عُثْمَانُ عَنْ مِصْرَ وَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْخَوَارِجَ مِنَ الْمِصْرِيِّينَ كَانُوا مَحْصُورِينَ مِنْ عَمْرِو بْنِ الْعَاصِ، مَقْهُورِينَ مَعَهُ لَا يَسْتَطِيعُونَ أَنْ يَتَكَلَّمُوا بِسُوءٍ فِي خَلِيفَةٍ وَلَا أَمِيرٍ، فَمَا زَالُوا يَعْمَلُونَ عَلَيْهِ حَتَّى شَكَوْهُ إِلَى عُثْمَانَ؛ لِيَنْزِعَهُ عَنْهُمْ وَيُوَلِّيَ عَلَيْهِمْ مَنْ هُوَ أَلْيَنُ مِنْهُ، فَلَمْ يَزَلْ ذَلِكَ دَأْبُهُمْ حَتَّى عَزَلَ عَمْرًا عَنِ الْحَرْبِ وَتَرَكَهُ عَلَى الصَّلَاةِ، وَوَلَّى عَلَى الْحَرْبِ وَالْخَرَاجِ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ، ثُمَّ سَعَوْا فِيمَا بَيْنَهُمَا بِالنَّمِيمَةِ فَوَقَعَ بَيْنَهُمَا، حَتَّى كَانَ بَيْنَهُمَا كَلَامٌ قَبِيحٌ، فَأَرْسَلَ عُثْمَانُ فَجَمَعَ لِابْنِ أَبِي سَرْحٍ جَمِيعَ عِمَالَةِ مِصْرَ؛ خَرَاجَهَا وَحَرْبَهَا وَصَلَاتَهَا، وَبَعَثَ إِلَى عَمْرٍو يَقُولُ لَهُ: لَا خَيْرَ لَكَ فِي الْمَقَامِ عِنْدَ مَنْ يَكْرَهُكَ، فَاقْدُمْ إِلَيَّ. فَانْتَقَلَ عَمْرُو بْنُ الْعَاصِ إِلَى الْمَدِينَةِ وَفِي نَفْسِهِ مِنْ عُثْمَانَ أَمْرٌ عَظِيمٌ، وَشَرٌّ كَبِيرٌ، فَكَلَّمَهُ فِيمَا كَانَ مِنْ أَمْرِهِ بِنَفْسٍ، وَتَقَاوَلَا فِي ذَلِكَ، وَافْتَخَرَ عَمْرُو بْنُ الْعَاصِ بِأَبِيهِ عَلَى أَبِي عُثْمَانَ، وَأَنَّهُ كَانَ أَعَزَّ مِنْهُ، فَقَالَ لَهُ عُثْمَانُ: دَعْ هَذَا فَإِنَّهُ مِنْ أَمْرِ الْجَاهِلِيَّةِ. وَجَعَلَ عَمْرُو بْنُ الْعَاصِ يُؤَلِّبُ النَّاسَ عَلَى عُثْمَانَ. كره أهل مصر لعثمان ؓ ورد علي عليهم وَكَانَ بِمِصْرَ جَمَاعَةٌ يُبْغِضُونَ عُثْمَانَ وَيَتَكَلَّمُونَ فِيهِ بِكَلَامٍ قَبِيحٍ - عَلَى مَا قَدَّمْنَا - وَيَنْقِمُونَ عَلَيْهِ فِي عَزْلِهِ جَمَاعَةً مِنْ عِلْيَةِ الصَّحَابَةِ، وَتَوْلِيَتِهِ مَنْ دُونِهِمْ أَوْ مَنْ لَا يَصْلُحُ عِنْدَهُمْ لِلْوِلَايَةِ. وَكَرِهَ أَهْلُ مِصْرَ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ بَعْدَ عَمْرِو بْنِ الْعَاصِ، وَاشْتَغَلَ عَبْدُ اللَّهِ بْنُ سَعْدٍ عَنْهُمْ بِقِتَالِ أَهْلِ الْمَغْرِبِ وَفَتْحِهِ بِلَادَ الْبَرْبَرِ وَالْأَنْدَلُسِ وَإِفْرِيقِيَّةَ. وَنَشَأَ بِمِصْرَ طَائِفَةٌ مِنْ أَبْنَاءِ الصَّحَابَةِ يُؤَلِّبُونَ النَّاسَ عَلَى حَرْبِهِ وَالْإِنْكَارِ عَلَيْهِ، وَكَانَ عُظْمُ ذَلِكَ مُسْنَدًا إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَمُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ، حَتَّى اسْتَنْفَرَا نَحْوًا مِنْ سِتِّمِائَةِ رَاكِبٍ يَذْهَبُونَ إِلَى الْمَدِينَةِ فِي صِفَةِ مُعْتَمِرِينَ فِي شَهْرِ رَجَبٍ؛ لِيُنْكِرُوا عَلَى عُثْمَانَ، فَسَارُوا إِلَيْهَا تَحْتَ أَرْبَعِ رِفَاقٍ، وَأَمْرُ الْجَمِيعِ إِلَى أَبِي عَمْرِو بْنِ بُدَيْلِ بْنِ وَرْقَاءَ الْخُزَاعِيِّ، وَعَبْدِ الرَّحْمَنِ بْنِ عُدَيْسٍ الْبَلَوِيِّ، وَكِنَانَةَ بْنِ بِشْرٍ التُّجِيبِيِّ، وَسَوْدَانَ بْنِ حُمْرَانَ السَّكُونِيِّ، وَأَقْبَلَ مَعَهُمْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، وَأَقَامَ بِمِصْرَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ يُؤَلِّبُ النَّاسَ وَيُدَافِعُ عَنْ هَؤُلَاءِ، وَكَتَبَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ إِلَى عُثْمَانَ يُعْلِمُهُ بِقُدُومِ هَؤُلَاءِ الْقَوْمِ إِلَى الْمَدِينَةِ مُنْكِرِينَ عَلَيْهِ فِي صِفَةِ مُعْتَمِرِينَ، فَلَمَّا اقْتَرَبُوا مِنَ الْمَدِينَةِ أَمَرَ عُثْمَانُ عَلِيَّ بْنَ أَبِي طَالِبٍ أَنْ يَخْرُجَ إِلَيْهِمْ؛ لِيَرُدَّهُمْ إِلَى بِلَادِهِمْ قَبْلَ أَنْ يَدْخُلُوا الْمَدِينَةَ. وَيُقَالُ: بَلْ نَدَبَ النَّاسَ إِلَيْهِمْ فَانْتَدَبَ عَلِيٌّ، ؓ، لِذَلِكَ فَبَعَثَهُ وَخَرَجَ مَعَهُ جَمَاعَةُ الْأَشْرَافِ وَأَمَرَهُ أَنْ يَأْخُذَ مَعَهُ عَمَّارَ بْنَ يَاسِرٍ، فَقَالَ عَلِيٌّ لِعَمَّارٍ فَأَبَى عَمَّارٌ أَنْ يَخْرُجَ مَعَهُ، فَبَعَثَ عُثْمَانُ سَعْدَ بْنَ أَبِي وَقَّاصٍ أَنْ يَذْهَبَ إِلَى عَمَّارٍ لِيُحَرِّضَهُ عَلَى الْخُرُوجِ مَعَ عَلِيٍّ إِلَيْهِمْ، فَأَبَى عَمَّارٌ كُلَّ الْإِبَاءِ، وَامْتَنَعَ أَشَدَّ الِامْتِنَاعِ، وَكَانَ مُتَغَضِّبًا عَلَى عُثْمَانَ بِسَبَبِ تَأْدِيبِهِ لَهُ عَلَى أَمْرٍ، وَضَرْبِهِ إِيَّاهُ فِي ذَلِكَ، وَذَلِكَ بِسَبَبِ شَتْمِهِ عَبَّاسَ بْنِ عُتْبَةَ بْنِ أَبِي لَهَبٍ، فَأَدَّبَهُمَا عُثْمَانُ، فَتَآمَرَ عَمَّارٌ عَلَيْهِ لِذَلِكَ، وَجَعَلَ يُحَرِّضُ النَّاسَ عَلَيْهِ، فَنَهَاهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ عَنْ ذَلِكَ وَلَامَهُ عَلَيْهِ، فَلَمْ يُقْلِعْ عَنْهُ وَلَمْ يَرْجِعْ وَلَمْ يَنْزِعْ، فَانْطَلَقَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَيْهِمْ وَهُمْ بِالْجُحْفَةِ، وَكَانُوا يُعَظِّمُونَهُ وَيُبَالِغُونَ فِي أَمْرِهِ، فَرَدَّهُمْ وَأَنَّبَهُمْ وَشَتَمَهُمْ، فَرَجَعُوا عَلَى أَنْفُسِهِمْ بِالْمَلَامَةِ، وَقَالُوا: هَذَا الَّذِي تُحَارِبُونَ الْأَمِيرَ بِسَبَبِهِ، وَتَحْتَجُّونَ عَلَيْهِ بِهِ. وَيُقَالُ: إِنَّهُ نَاظَرَهُمْ فِي عُثْمَانَ، وَسَأَلَهُمْ مَاذَا يَنْقِمُونَ عَلَيْهِ ؟ فَذَكَرُوا أَشْيَاءَ؛ مِنْهَا أَنَّهُ حَمَى الْحِمَى، وَأَنَّهُ حَرَقَ الْمَصَاحِفَ، وَأَنَّهُ أَتَمَّ الصَّلَاةَ، وَأَنَّهُ وَلَّى الْأَحْدَاثَ الْوِلَايَاتِ، وَتَرَكَ الصَّحَابَةَ الْأَكَابِرَ، وَأَعْطَى بَنِي أُمَيَّةَ أَكْثَرَ مِنَ النَّاسِ، فَأَجَابَ عَلِيٌّ عَنْ ذَلِكَ فَقَالَ: أَمَّا الْحِمَى فَإِنَّمَا حَمَاهُ لِإِبِلِ الصَّدَقَةِ لِتَسْمَنَ، وَلَمْ يَحْمِهِ لِإِبِلِهِ وَلَا لِغَنَمِهِ، وَقَدْ حَمَاهُ عُمَرُ مِنْ قَبْلِهِ، وَأَمَّا الْمَصَاحِفُ فَإِنَّمَا حَرَقَ مَا وَقَعَ فِيهِ اخْتِلَافٌ، وَأَبْقَى لَهُمُ الْمُتَّفَقَ عَلَيْهِ،  كَمَا ثَبَتَ فِي الْعَرْضَةِ الْأَخِيرَةِ، وَأَمَّا إِتْمَامُهُ الصَّلَاةَ بِمَكَّةَ فَإِنَّهُ كَانَ قَدْ تَأَهَّلَ بِهَا وَنَوَى الْإِقَامَةَ فَأَتَمَّهَا، وَأَمَّا تَوْلِيَتُهُ الْأَحْدَاثَ فَلَمْ يُوَلِّ إِلَّا رَجُلًا سَوِيًّا عَدْلًا، وَقَدْ وَلَّى رَسُولُ اللَّهِ، ﷺ، عَتَّابَ بْنَ أُسِيدٍ عَلَى مَكَّةَ وَهُوَ ابْنُ عِشْرِينَ سَنَةً، وَوَلَّى أُسَامَةَ بْنَ زَيْدِ بْنِ حَارِثَةَ وَطَعَنَ النَّاسِ فِي إِمَارَتِهِ فَقَالَ: إِنَّهُ لَخَلِيقٌ لِلْإِمَارَةِ. وَأَمَّا إِيثَارُهُ قَوْمَهُ بَنِي أُمَيَّةَ فَقَدْ كَانَ رَسُولُ اللَّهِ، ﷺ، يُؤْثِرُ قُرَيْشًا عَلَى النَّاسِ، وَوَاللَّهِ لَوْ أَنَّ مِفْتَاحَ الْجَنَّةِ بِيَدِي لَأَدْخَلْتُ بَنِي أُمَيَّةَ إِلَيْهَا. وَيُقَالُ: إِنَّهُمْ عَتَبُوا عَلَيْهِ فِي عَمَّارٍ وَمُحَمَّدِ بْنِ أَبِي بَكْرٍ. فَذَكَرَ عُثْمَانُ عُذْرَهُ فِي ذَلِكَ، وَأَنَّهُ أَقَامَ فِيهِمَا مَا كَانَ يَجِبُ عَلَيْهِمَا. وَعَتَبُوا عَلَيْهِ فِي إِيوَائِهِ الْحَكَمَ بْنَ أَبِي الْعَاصِ، وَقَدْ نَفَاهُ رَسُولُ اللَّهِ، ﷺ، إِلَى الطَّائِفِ فَذَكَرَ أَنَّ رَسُولَ اللَّهِ، ﷺ، كَانَ قَدْ نَفَاهُ إِلَى الطَّائِفِ ثُمَّ رَدَّهُ، ثُمَّ نَفَاهُ إِلَيْهَا، قَالَ: فَقَدْ نَفَاهُ رَسُولُ اللَّهِ، ﷺ، ثُمَّ رَدَّهُ. رد عثمان على من أراد الخروج عليه وَرُوِيَ أَنَّ عُثْمَانَ خَطَبَ النَّاسَ بِهَذَا كُلِّهِ بِمَحْضَرٍ مِنَ الصَّحَابَةِ، وَجَعَلَ يَسْتَشْهِدُ بِهِمْ فَيَشْهَدُونَ لَهُ فِيمَا فِيهِ شَهَادَةٌ لَهُ. وَيُرْوَى أَنَّهُمْ بَعَثُوا طَائِفَةً مِنْهُمْ فَشَهِدُوا خُطْبَةَ عُثْمَانَ هَذِهِ، فَلَمَّا تَمَهَّدَتِ الْأَعْذَارُ وَانْزَاحَتْ عِلَلُهُمْ وَلَمْ يَبْقَ لَهُمْ شُبْهَةٌ أَشَارَ جَمَاعَةٌ مِنَ الصَّحَابَةِ عَلَى عُثْمَانَ بِتَأْدِيبِهِمْ، فَصَفَحَ عَنْهُمْ وَتَرَكَهُمْ، ؓ، وَرَدَّهُمْ إِلَى قَوْمِهِمْ، فَرَجَعُوا خَائِبِينَ مِنْ حَيْثُ أَتَوْا وَلَمْ يَنَالُوا شَيْئًا مِمَّا كَانُوا أَمَّلُوا وَرَامُوا، وَرَجَعَ عَلِيٌّ إِلَى عُثْمَانَ فَأَخْبَرَهُ بِرُجُوعِهِمْ عَنْهُ وَسَمَاعِهِمْ مِنْهُ، وَأَشَارَ عَلَى عُثْمَانَ أَنْ يَخْطُبَ النَّاسَ خُطْبَةً يَعْتَذِرُ إِلَيْهِمْ فِيهَا مِمَّا كَانَ وَقَعَ مِنَ الْأَثَرَةِ لِبَعْضِ أَقَارِبِهِ، وَيُشْهِدُهُمْ عَلَيْهِ بِأَنَّهُ قَدْ تَابَ مِنْ ذَلِكَ، وَأَنَابَ إِلَى الِاسْتِمْرَارِ عَلَى مَا كَانَ عَلَيْهِ مِنْ سِيرَةِ الشَّيْخَيْنِ قَبْلَهُ، وَأَنَّهُ لَا يَحِيدُ عَنْهَا كَمَا كَانَ الْأَمْرُ أَوَّلًا فِي مُدَّةِ سِتِّ سِنِينَ الْأُوَلِ، فَاسْتَمَعَ عُثْمَانُ هَذِهِ النَّصِيحَةَ، وَقَابَلَهَا بِالسَّمْعِ وَالطَّاعَةِ، وَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ وَخَطَبَ النَّاسَ، رَفَعَ يَدَيْهِ فِي أَثْنَاءِ الْخُطْبَةِ، وَقَالَ: اللَّهُمَّ إِنِّي أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، اللَّهُمَّ إِنِّي أَوَّلُ تَائِبٍ مِمَّا كَانَ مِنِّي. وَأَرْسَلَ عَيْنَيْهِ بِالْبُكَاءِ فَبَكَى الْمُسْلِمُونَ أَجْمَعُونَ وَحَصَلَ لِلنَّاسِ رِقَّةٌ شَدِيدَةٌ عَلَى إِمَامِهِمْ، وَأَشْهَدَ عُثْمَانُ النَّاسَ عَلَى نَفْسِهِ بِذَلِكَ، وَأَنَّهُ قَدْ لَزِمَ مَا كَانَ عَلَيْهِ الشَّيْخَانِ أَبُو بَكْرٍ وَعُمَرَ، ؓ، وَأَنَّهُ قَدْ سَبَّلَ بَابَهُ لِمَنْ أَرَادَ الدُّخُولَ عَلَيْهِ، لَا يَمْنَعُ أَحَدًا مِنْ ذَلِكَ، وَنَزَلَ فَصَلَّى بِالنَّاسِ، ثُمَّ دَخَلَ مَنْزِلَهُ وَجَعَلَ مَنْ أَرَادَ الدُّخُولَ عَلَى أَمِيرِ الْمُؤْمِنِينَ لِحَاجَةٍ أَوْ مَسْأَلَةٍ أَوْ سُؤَالٍ، لَا يُمْنَعُ أَحَدٌ مِنْ ذَلِكَ مُدَّةً. قَالَ الْوَاقِدِيُّ: فَحَدَّثَنِي عَلِيُّ بْنُ عُمَرَ عَنْ أَبِيهِ قَالَ: ثُمَّ إِنَّ عَلِيًّا جَاءَ عُثْمَانَ بَعْدَ انْصِرَافِ الْمِصْرِيِّينَ فَقَالَ لَهُ: تَكَلَّمْ كَلَامًا يَسْمَعُهُ النَّاسُ مِنْكَ وَيَشْهَدُونَ عَلَيْكَ، وَيَشْهَدُ اللَّهُ عَلَى مَا فِي قَلْبِكَ مِنَ النُّزُوعِ وَالْإِنَابَةِ، فَإِنَّ الْبِلَادَ قَدْ تَمَخَّضَتْ عَلَيْكَ، وَلَا آمَنُ رَكْبًا آخَرِينَ يَقْدَمُونَ مِنْ قِبَلِ الْكُوفَةِ فَتَقُولُ: يَا عَلِيُّ ارْكَبْ إِلَيْهِمْ. وَيَقْدَمُ آخَرُونَ مِنَ الْبَصْرَةِ فَتَقُولُ: يَا عَلِيُّ ارْكَبْ إِلَيْهِمْ. فَإِنْ لَمْ أَفْعَلْ قَطَعْتُ رَحِمَكَ وَاسْتَخْفَفْتُ بِحَقِّكَ ؟! قَالَ: فَخَرَجَ عُثْمَانُ فَخَطَبَ الْخُطْبَةَ الَّتِي نَزَعَ فِيهَا، وَأَعْلَمَ النَّاسَ مِنْ نَفْسِهِ التَّوْبَةَ فَقَامَ ; فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَوَاللَّهِ مَا عَابَ مَنْ عَابَ شَيْئًا أَجْهَلُهُ، وَمَا جِئْتُ شَيْئًا إِلَّا وَأَنَا أَعْرِفُهُ، وَلَكِنْ ضَلَّ رُشْدِي، وَلَقَدْ سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: مَنْ زَلَّ فَلْيَتُبْ،  وَمَنْ أَخْطَأَ فَلْيَتُبْ، وَلَا يَتَمَادَى فِي الْهَلَكَةِ، إِنَّ مَنْ تَمَادَى فِي الْجَوْرِ كَانَ أَبْعَدَ عَنِ الطَّرِيقِ. فَأَنَا أَوَّلُ مَنِ اتَّعَظَ، أَسْتَغْفِرُ اللَّهَ مِمَّا فَعَلْتُ وَأَتُوبُ إِلَيْهِ، فَمِثْلِي نَزَعَ وَتَابَ، فَإِذَا نَزَلْتُ فَلْيَأْتِنِي أَشْرَافُكُمْ، فَوَاللَّهِ لَأَكُونَنَّ كَالْمَرْقُوقِ، إِنْ مَلَكَ صَبَرَ، وَإِنْ عُتِقَ شَكَرَ، وَمَا عَنِ اللَّهِ مَذْهَبٌ إِلَّا إِلَيْهِ. قَالَ: فَرَقَّ النَّاسُ لَهُ وَبَكَى مَنْ بَكَى، وَقَامَ إِلَيْهِ سَعِيدُ بْنُ زَيْدٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اللَّهَ اللَّهَ فِي نَفْسِكَ ! فَأَتْمِمْ عَلَى مَا قُلْتَ. فَلَمَّا انْصَرَفَ عُثْمَانُ إِلَى مَنْزِلِهِ وَجَدَ بِهِ جَمَاعَةٌ مِنْ أَكَابِرِ النَّاسِ، وَجَاءَهُ مَرْوَانُ بْنُ الْحَكَمِ فَقَالَ: أَتَكَلَّمُ يَا أَمِيرَ الْمُؤْمِنِينَ أَمْ أَصْمُتُ ؟ فَقَالَتِ امْرَأَةُ عُثْمَانَ - نَائِلَةُ بِنْتُ الْفَرَافِصَةِ الْكَلْبِيَّةُ - مِنْ وَرَاءِ الْحِجَابِ: بَلِ اصْمُتْ، فَوَاللَّهِ إِنَّهُمْ لَقَاتِلُوهُ، وَلَقَدْ قَالَ مَقَالَةً لَا يَنْبَغِي لَهُ النُّزُوعُ عَنْهَا. فَقَالَ لَهَا: وَمَا أَنْتِ وَذَاكَ ! فَوَاللَّهِ لَقَدْ مَاتَ أَبُوكِ وَمَا يُحْسِنُ يَتَوَضَّأُ. فَقَالَتْ لَهُ: دَعْ ذِكْرَ الْآبَاءِ. وَنَالَتْ مِنْ أَبِيهِ الْحَكَمَ، فَأَعْرَضَ عَنْهَا مَرْوَانُ، وَقَالَ لِعُثْمَانَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَتَكَلَّمُ أَمْ أَصْمُتُ ؟ فَقَالَ لَهُ عُثْمَانُ: بَلْ تَكَلَّمْ. فَقَالَ مَرْوَانُ: بِأَبِي أَنْتَ وَأُمِّي لَوَدِدْتُ أَنَّ مَقَالَتَكَ هَذِهِ كَانَتْ وَأَنْتَ مُمْتَنِعٌ مَنِيعٌ، فَكُنْتُ أَوَّلَ مَنْ رَضِيَ بِهَا وَأَعَانَ عَلَيْهَا، وَلَكِنَّكَ قُلْتَ مَا قُلْتَ حِينَ بَلَغَ الْحِزَامُ الطُّبْيَيْنِ، وَخَلَفَ السَّيْلُ الزُّبَى، وَحِينَ أَعْطَى الْخُطَّةَ الذَّلِيلَةَ الذَّلِيلُ، وَاللَّهِ لَإِقَامَةٌ عَلَى خَطِيئَةٍ يُسْتَغْفَرُ مِنْهَا، خَيْرٌ مِنْ تَوْبَةٍ تُخَوَّفُ عَلَيْهَا، وَإِنَّكَ لَوْ شِئْتَ لَعَزَمْتَ التَّوْبَةَ وَلَمْ تُقَرِّرْ لَنَا بِالْخَطِيئَةِ، وَقَدِ اجْتَمَعَ إِلَيْكَ عَلَى الْبَابِ مِثْلُ الْجِبَالِ مِنَ النَّاسِ. فَقَالَ عُثْمَانُ: فَاخْرُجْ إِلَيْهِمْ فَكَلِّمْهُمْ، فَإِنِّي أَسْتَحِي أَنْ أُكَلِّمَهُمْ. قَالَ: فَخَرَجَ مَرْوَانُ إِلَى الْبَابِ وَالنَّاسِ يَرْكَبُ بَعْضُهُمْ بَعْضًا، فَقَالَ: مَا شَأْنُكُمْ ؟ كَأَنَّكُمْ قَدْ جِئْتُمْ لِنَهْبٍ، شَاهَتِ الْوُجُوهُ ! كُلُّ إِنْسَانٍ آخِذٍ بِأُذُنِ صَاحِبِهِ، أَلَا مَنْ أُرِيدُ ؟ جِئْتُمْ تُرِيدُونَ أَنْ تَنْزِعُوا مُلْكَنَا مِنْ أَيْدِينَا، اخْرُجُوا عَنَّا، أَمَا وَاللَّهِ لَئِنْ رُمْتُمُونَا لِيُمُرَّنَّ عَلَيْكُمْ أَمْرٌ يَسُوءُكُمْ وَلَا تَحْمَدُوا غِبَّهُ، ارْجِعُوا إِلَى مَنَازِلِكُمْ، فَوَاللَّهِ مَا نَحْنُ مَغْلُوبِينَ عَلَى مَا بِأَيْدِينَا. معاتبة علي لعثمان في قول مروان ورد عثمان على ذلك قَالَ: فَرَجَعَ النَّاسُ، وَخَرَجَ بَعْضُهُمْ حَتَّى أَتَى عَلِيًّا فَأَخْبَرَهُ الْخَبَرَ، فَجَاءَ عَلِيٌّ مُغْضَبًا حَتَّى دَخَلَ عَلَى عُثْمَانَ فَقَالَ: أَمَا رَضِيتَ مِنْ مَرْوَانَ وَلَا رَضِيَ مِنْكَ إِلَّا بِتَحْوِيلِكَ عَنْ دِينِكَ وَعَقْلِكَ، وَإِنَّ مَثَلَكَ مِثْلُ جَمَلِ الظَّعِينَةِ سَارَ حَيْثُ يَسَارُ بِهِ، وَاللَّهِ مَا مَرْوَانُ بِذِي رَأْيٍ فِي دِينِهِ وَلَا نَفْسِهِ، وَايْمُ اللَّهِ إِنِّي لَأَرَاهُ سَيُورِدُكَ ثُمَّ لَا يُصْدِرُكَ، وَمَا أَنَا بِعَائِدٍ بَعْدَ مَقَامِي هَذَا لِمُعَاتَبَتِكَ، أَذْهَبْتَ شَرَفَكَ، وَغُلِبْتَ عَلَى أَمْرِكَ. فَلَمَّا خَرَجَ عَلِيٌّ دَخَلَتْ نَائِلَةُ عَلَى عُثْمَانَ فَقَالَتْ: أَتَكَلَّمُ أَوْ أَسْكُتُ ؟ فَقَالَ: تَكَلَّمِي. فَقَالَتْ: سَمِعْتُ قَوْلَ عَلِيٍّ أَنَّهُ لَيْسَ يُعَاوِدُكَ، وَقَدْ أَطَعْتَ مَرْوَانَ حَيْثُ شَاءَ. قَالَ: فَمَا أَصْنَعُ ؟ قَالَتْ: تَتَّقِي اللَّهَ وَحْدَهُ لَا شَرِيكَ لَهُ، وَتَتَّبِعُ سُنَّةَ صَاحِبَيْكَ مِنْ قَبْلِكَ، فَإِنَّكَ مَتَى أَطَعْتَ مَرْوَانَ قَتَلَكَ، وَمَرْوَانُ لَيْسَ لَهُ عِنْدَ اللَّهِ قَدْرٌ وَلَا هَيْبَةٌ وَلَا مَحَبَّةٌ، فَأَرْسِلْ إِلَى عَلِيٍّ فَاسْتَصْلِحْهُ، فَإِنَّ لَهُ قَرَابَةً مِنْكَ وَهُوَ لَا يُعْصَى. قَالَ: فَأَرْسَلَ عُثْمَانُ إِلَى عَلِيٍّ فَأَبَى أَنْ يَأْتِيَهُ، وَقَالَ: لَقَدْ أَعْلَمْتُهُ أَنِّي لَسْتُ بِعَائِدٍ. قَالَ: وَبَلَغَ مَرْوَانَ قَوْلُ نَائِلَةَ فِيهِ، فَجَاءَ إِلَى عُثْمَانَ فَقَالَ: أَتَكَلَّمُ أَوْ أَسْكُتُ ؟ فَقَالَ: تَكَلَّمْ. فَقَالَ: إِنَّ نَائِلَةَ بِنْتَ الْفَرَافِصَةِ، فَقَالَ عُثْمَانُ: لَا تَذْكُرْهَا بِحَرْفٍ فَأَسُوءَ لَكَ وَجْهَكَ، فَهِيَ وَاللَّهِ أَنْصَحُ لِي مِنْكَ. قَالَ: فَكَفَّ مَرْوَانُ. وَأَتَى عُثْمَانُ إِلَى عَلِيٍّ بِمَنْزِلِهِ لَيْلًا وَقَالَ لَهُ: إِنِّي غَيْرُ عَائِدٍ، وَإِنِّي فَاعِلٌ. فَقَالَ لَهُ عَلِيٌّ: بَعْدَمَا تَكَلَّمْتَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ، وَأَعْطَيْتَ مِنْ نَفْسِكَ، ثُمَّ دَخَلْتَ بَيْتَكَ فَخَرَجَ مَرْوَانُ إِلَى النَّاسِ يَشْتُمُهُمْ عَلَى بَابِكَ وَيُؤْذِيهِمْ. فَخَرَجَ عُثْمَانُ مِنْ عِنْدِهِ وَهُوَ يَقُولُ: خَذَلْتَنِي وَجَرَّأْتَ النَّاسَ عَلَيَّ. فَقَالَ عَلِيٌّ: وَاللَّهِ إِنِّي لَأَكْثَرُ النَّاسِ ذَبًّا عَنْكَ، وَلَكِنِّي كُلَّمَا جِئْتُ بِشَيْءٍ أَظُنُّهُ لَكَ رِضًا جَاءَ مَرْوَانُ بِأُخْرَى فَسَمِعْتَ قَوْلَهُ وَتَرَكْتَ قَوْلِي. منع الماء عن عثمان وتدخل علي وَلَمْ يَعُدْ عَلِيٌّ يَعْمَلُ مَا كَانَ يَعْمَلُ إِلَى أَنْ مُنِعَ عُثْمَانُ الْمَاءَ. فَقَالَ عَلِيٌّ لِطَلْحَةَ ( أُرِيدُ أَنْ ) تُدْخَلَ عَلَيْهِ الرَّوَايَا، وَغَضِبَ غَضَبًا شَدِيدًا حَتَّى دَخَلَتِ الرَّوَايَا عَلَى عُثْمَانَ. قَالَ: وَقَدْ قِيلَ إِنْ عَلِيًّا كَانَ عِنْدَ حَصْرِ عُثْمَانَ بِخَيْبَرَ، فَقَدِمَ الْمَدِينَةَ وَالنَّاسُ مُجْتَمِعُونَ عِنْدَ طَلْحَةَ، وَكَانَ مِمَّنْ لَهُ فِيهِ أَثَرٌ، فَلَمَّا قَدِمَ عَلِيٌّ أَتَاهُ عُثْمَانُ وَقَالَ لَهُ: أَمَّا بَعْدُ فَإِنَّ لِي حَقَّ الْإِسْلَامِ وَحَقَّ الْإِخَاءِ وَالْقَرَابَةِ وَالصِّهْرِ، وَلَوْ لَمْ يَكُنْ مِنْ ذَلِكَ شَيْءٌ وَكُنَّا فِي الْجَاهِلِيَّةِ لَكَانَ عَارًا عَلَى بَنِي عَبْدِ مَنَافٍ أَنْ يَنْتَزِعَ أَخُو بَنِي تَيْمٍ، يَعْنِي طَلْحَةَ أَمْرَهُمْ. فَقَالَ لَهُ عَلِيٌّ: سَيَأْتِيكَ الْخَبَرُ، ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ فَرَأَى أُسَامَةَ فَتَوَكَّأَ عَلَى يَدِهِ حَتَّى دَخَلَ دَارَ طَلْحَةَ، وَهُوَ [ فِي ] خَلْوَةٍ مِنَ النَّاسِ، فَقَالَ لَهُ: يَا طَلْحَةُ مَا هَذَا الْأَمْرُ الَّذِي وَقَعْتَ فِيهِ ؟ فَقَالَ يَا أَبَا الْحَسَنِ بَعْدَمَا مَسَّ الْحِزَامُ الطِّبْيَيْنِ. فَانْصَرَفَ عَلِيٌّ حَتَّى أَتَى بَيْتَ الْمَالِ فَقَالَ: افْتَحُوهُ، فَلَمْ يَجِدُوا الْمَفَاتِيحَ، فَكَسَرَ الْبَابَ وَأَعْطَى النَّاسَ، فَانْصَرَفُوا مِنْ عِنْدِ طَلْحَةَ حَتَّى بَقِيَ وَحْدَهُ، وَسُرَّ بِذَلِكَ عُثْمَانُ، وَجَاءَ طَلْحَةُ فَدَخَلَ عَلَى عُثْمَانَ وَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَرَدْتُ أَمْرًا فَحَالَ اللَّهُ بَيْنِي وَبَيْنَهُ ! فَقَالَ عُثْمَانُ: وَاللَّهِ مَا جِئْتَ تَائِبًا، وَلَكِنْ جِئْتَ مَغْلُوبًا، اللَّهُ حَسِيبُكَ يَا طَلْحَةُ !

     ✧ Then the year thirty-five began, and in it was the killing of ʿUthmān b. ʿAffān, ؓ The appointment of ʿAbd Allāh b. Saʿd and the dismissal of ʿAmr b. al-ʿĀṣ The reason for that was that when ʿUthmān dismissed ʿAmr b. al-ʿĀṣ from Egypt and appointed over it ʿAbd Allāh b. Saʿd b. Abī Sarḥ. The reason for that was that the Khawārij among the Egyptians were kept under siege by ʿAmr b. al-ʿĀṣ, subdued under him, unable to utter any ill word about a caliph or commander. So they kept working against him until they complained of him to ʿUthmān, so that he would remove him from them and appoint over them someone gentler than him. That remained their practice until he dismissed ʿAmr from the war and left him over the prayer, and appointed over the war and the land tax ʿAbd Allāh b. Saʿd b. Abī Sarḥ. Then they worked to sow discord between the two of them by talebearing, so estrangement occurred between them, until there was ugly speech between them. So ʿUthmān sent and gathered for Ibn Abī Sarḥ the entire governorship of Egypt—its land tax, its war, and its prayer—and sent to ʿAmr saying to him: "There is no good for you in staying with one who dislikes you, so come to me." So ʿAmr b. al-ʿĀṣ moved to Madinah with a great matter and a huge evil in his heart against ʿUthmān. He spoke with him about what had happened regarding his position, and they exchanged words about that. ʿAmr b. al-ʿĀṣ boasted of his father over ʿUthmān's father, and that he had been mightier than him. ʿUthmān said to him: "Leave this, for it belongs to the affairs of the pre-Islamic era." And ʿAmr b. al-ʿĀṣ began inciting people against ʿUthmān. The people of Egypt came to dislike ʿUthmān, ؓ, and ʿAlī responded to them In Egypt there was a group who hated ʿUthmān and spoke ugly words about him—as we have mentioned—and resented him for dismissing a number of the eminent Companions and appointing those below them, or those they deemed unfit for authority. The people of Egypt disliked ʿAbd Allāh b. Saʿd b. Abī Sarḥ after ʿAmr b. al-ʿĀṣ, and ʿAbd Allāh b. Saʿd was occupied from them with fighting the people of the Maghrib and conquering the lands of the Berbers, al-Andalus, and Ifrīqiyyah. There grew up in Egypt a faction of the sons of the Companions inciting people to war against him and to denounce him. The bulk of that was attributed to Muḥammad b. Abī Bakr and Muḥammad b. Abī Ḥudhayfah, until they called out around six hundred riders who went to Madinah in the guise of pilgrims in the month of Rajab, to denounce ʿUthmān. They marched toward it in four companies, with command of all entrusted to Abū ʿAmr b. Budayl b. Warqāʾ al-Khuzāʿī, ʿAbd al-Raḥmān b. ʿUdais al-Balawī, Kinānah b. Bishr al-Tujībī, and Sawdān b. Ḥumrān al-Sakūnī. Muḥammad b. Abī Bakr came with them, while Muḥammad b. Abī Ḥudhayfah stayed in Egypt inciting people and defending these men. ʿAbd Allāh b. Saʿd b. Abī Sarḥ wrote to ʿUthmān informing him of the coming of these people to Madinah as denouncers of him in the guise of pilgrims. When they drew near Madinah, ʿUthmān ordered ʿAlī b. Abī Ṭālib to go out to them to turn them back to their lands before they entered Madinah. It is said: rather, he called for volunteers against them, and ʿAlī, ؓ, volunteered for that, so he sent him, and a group of the nobles went out with him. He ordered him to take with him ʿAmmār b. Yāsir, so ʿAlī spoke to ʿAmmār, but ʿAmmār refused to go out with him. So ʿUthmān sent Saʿd b. Abī Waqqāṣ to go to ʿAmmār to urge him to go out with ʿAlī to them, but ʿAmmār refused utterly and declined most severely. He was angry with ʿUthmān because of his disciplining him over a matter and striking him for it, which was due to his insulting ʿAbbās b. ʿUtbah b. Abī Lahab. ʿUthmān disciplined both of them, so ʿAmmār conspired against him for that and began inciting people against him. Saʿd b. Abī Waqqāṣ forbade him from that and reproached him for it, but he did not desist, return, or refrain. So ʿAlī b. Abī Ṭālib set out toward them while they were at al-Juḥfah. They greatly revered him and exaggerated in his matter. He turned them back, rebuked them, and reviled them, so they returned to themselves with blame and said: "This is the one because of whom you are fighting the commander, and using him as proof against him." It is said: he debated with them about ʿUthmān and asked them what they resented in him. They mentioned several things: among them that he reserved the protected grazing land, that he burned the Qurans, that he completed the prayer, that he appointed young men to governorships and left the senior Companions, and that he gave the Banū Umayyah more than the people. ʿAlī answered them, saying: "As for the protected grazing land, he reserved it only for the camels of the zakāh so they might grow fat; he did not reserve it for his own camels or sheep, and ʿUmar reserved it before him. As for the Qurans, he burned only those in which there was disagreement, and left for them the agreed-upon one, as established in the final recension. As for his completing the prayer in Makkah, he had taken a wife there and intended residence, so he completed it. As for his appointing young men, he appointed only an upright, just man. The Messenger of Allah, ﷺ, appointed ʿAttāb b. Usayd over Makkah when he was twenty years old, and he appointed Usāmah b. Zayd b. Ḥārithah, and people criticized his command, so he said: 'He is indeed worthy of command.' As for his favoring his kinsmen, the Banū Umayyah, the Messenger of Allah, ﷺ, used to favor Quraysh over the people. By Allah, if the key to Paradise were in my hand, I would admit the Banū Umayyah into it." It is said: they reproached him regarding ʿAmmār and Muḥammad b. Abī Bakr. ʿUthmān mentioned his excuse for that, and that he had carried out against the two of them what was incumbent upon them. They reproached him for sheltering al-Ḥakam b. Abī al-ʿĀṣ, whom the Messenger of Allah, ﷺ, had banished to al-Ṭāʾif. He mentioned that the Messenger of Allah, ﷺ, had banished him to al-Ṭāʾif and then brought him back, and then banished him there again. He said: "The Messenger of Allah, ﷺ, banished him and then brought him back." ʿUthmān's response to those who wanted to rise against him It is related that ʿUthmān addressed the people about all this in the presence of the Companions, and called them as witnesses, and they testified for him in matters where they could testify. It is narrated that they sent a group of their number, and they witnessed this sermon of ʿUthmān. When the excuses were fully laid out and their doubts removed, so that no uncertainty remained for them, a group of the Companions advised ʿUthmān to discipline them. But he pardoned them and left them alone, ؓ, and sent them back to their people. They returned disappointed from where they had come, having achieved nothing of what they had hoped and sought. ʿAlī returned to ʿUthmān and told him of their turning back from him and their listening to him, and he advised ʿUthmān to deliver a sermon to the people in which he apologized for the favoritism that had occurred toward some of his relatives, and to make them witness that he had repented of that and turned to continuing upon the conduct of the two Shaykhs before him, and that he would not deviate from it, as the matter had been at first during the first six years. ʿUthmān listened to this advice and received it with hearing and obedience. When Friday came and he addressed the people, he raised his hands in the midst of the sermon and said: "O Allah, I seek Your forgiveness and I repent to You. O Allah, I am the first to repent of what I did." He let his eyes flow with tears, and the Muslims all wept, and the people felt intense compassion for their imam. ʿUthmān made the people witness against himself of that, and that he had adhered to the practice of the two Shaykhs, Abū Bakr and ʿUmar, ؓ, and that he had opened his door to anyone who wished to enter upon him, not preventing anyone from that. He came down and led the people in prayer, then entered his house. He made it so that anyone who wished to enter upon the Commander of the Faithful for a need, a question, or a request was not prevented from that for a time. Al-Wāqidī said: ʿAlī b. ʿUmar narrated to me from his father, who said: Then ʿAlī came to ʿUthmān after the departure of the Egyptians and said to him: "Speak words that the people will hear from you and witness against you, and Allah will witness what is in your heart of renunciation and turning back. For the lands have been stirred up against you, and I do not feel secure from other riders coming from the direction of Kufah, and you will say: 'O ʿAlī, ride against them.' And others will come from Basrah, and you will say: 'O ʿAlī, ride against them.' If I do not do it, will you sever your kinship with me and make light of my right?" He said: So ʿUthmān went out and delivered the sermon in which he renounced, and he informed the people of his repentance. He stood and praised Allah and extolled Him as He deserves, then said: "Now then, O people, by Allah, no critic has criticized anything about which I am ignorant, and I have not done anything except that I knew it. But my right guidance went astray. I heard the Messenger of Allah, ﷺ, say: 'Whoever slips, let him repent, and whoever errs, let him repent, and let him not persist in destruction. Indeed, whoever persists in wrongdoing is further from the path.' I am the first to take warning. I seek Allah's forgiveness for what I have done and I repent to Him. One like me renounces and repents. When I come down, let your nobles come to me. By Allah, I will be like a slave: if he is owned, he is patient; if he is freed, he is grateful. There is no escape from Allah except to Him." He said: The people softened toward him and those who wept, wept. Saʿīd b. Zayd stood up to him and said: "O Commander of the Faithful, fear Allah, fear Allah for yourself! Complete what you have said." When ʿUthmān returned to his house, he found a group of the notables of the people there. Marwān b. al-Ḥakam came to him and said: "Shall I speak, O Commander of the Faithful, or remain silent?" ʿUthmān's wife—Nāʾilah bt. al-Farāfiṣah al-Kalbiyyah—said from behind the screen: "Rather remain silent, for by Allah, they will kill him. He has said a statement from which it is not appropriate for him to retreat." He said to her: "What do you have to do with that? By Allah, your father died not knowing how to perform ablution properly." She said to him: "Leave off mentioning fathers." And she spoke ill of his father al-Ḥakam, so Marwān turned away from her and said to ʿUthmān: "O Commander of the Faithful, shall I speak or remain silent?" ʿUthmān said to him: "Rather, speak." Marwān said: "May my father and mother be your ransom, I wish that this statement of yours had come while you were strong and protected, and I would have been the first to accept it and support it. But you said what you said when the girth reached the two udders, and the torrent left behind the dams, and when the abased one gave the abasing concession. By Allah, persisting in an error for which forgiveness is sought is better than a repentance that is feared upon. If you wished, you would have resolved on repentance without confirming the error to us. The likes of mountains of people have gathered against you at the door." ʿUthmān said: "Then go out to them and speak to them, for I am ashamed to speak to them." He said: Marwān went out to the door while the people were riding upon one another, and he said: "What is the matter with you? It is as if you have come for plunder. May the faces be ugly! Every man grabbing his companion by the ear. Whom do I want? You have come wanting to snatch our kingdom from our hands. Get away from us. By Allah, if you seek us, an affair will pass over you that will grieve you, and you will not praise its outcome. Return to your homes, for by Allah, we are not to be overcome for what is in our hands." ʿAlī's reproach of ʿUthmān over Marwān's words and ʿUthmān's response to that He said: The people went back, and some of them went out until one came to ʿAlī and told him the news. ʿAlī came angry and entered upon ʿUthmān and said: "Are you not satisfied with Marwān, and is he not satisfied with you, except by turning you away from your religion and your intellect? Your likeness is the likeness of a camel of a woman's litter that goes wherever it is led. By Allah, Marwān has no sound opinion in his religion or himself. By the oath of Allah, I see that he will lead you to water and then not bring you back. I will not return after this standing of mine to reproach you. You have lost your honor and been overcome in your affair." When ʿAlī left, Nāʾilah entered upon ʿUthmān and said: "Shall I speak or be silent?" He said: "Speak." She said: "I heard ʿAlī's words, that he will not return to you, and you have obeyed Marwān wherever he wished." He said: "What should I do?" She said: "Fear Allah alone, with no partner, and follow the Sunnah of your two companions before you. For if you obey Marwān, he will kill you. Marwān has no standing, awe, or love with Allah. Send to ʿAlī and reconcile with him, for he is related to you and he is not disobeyed." He said: So ʿUthmān sent to ʿAlī, but he refused to come to him and said: "I have informed him that I will not return." He said: Marwān learned of Nāʾilah's words about him, so he came to ʿUthmān and said: "Shall I speak or be silent?" He said: "Speak." He said: "Nāʾilah bt. al-Farāfiṣah..." ʿUthmān said: "Do not mention her with a single letter, or I will make your face ugly. By Allah, she is more sincere to me than you." He said: So Marwān desisted. ʿUthmān went to ʿAlī at his house at night and said to him: "I will not return, and I will do it." ʿAlī said to him: "After you spoke on the pulpit of the Messenger of Allah, ﷺ, and gave of yourself, then you entered your house and Marwān went out to the people reviling them at your door and harming them?" ʿUthmān left him saying: "You have abandoned me and emboldened the people against me." ʿAlī said: "By Allah, I am the one who defends you most among the people, but every time I bring something I think will please you, Marwān brings another thing, and you listen to his words and leave mine." The withholding of water from ʿUthmān and ʿAlī's intervention ʿAlī did not return to what he used to do until water was withheld from ʿUthmān. So ʿAlī said to Ṭalḥah: "I want water skins to be brought in to him." He became very angry until the water skins were brought in to ʿUthmān. He said: It has been said that ʿAlī was at Khaybar during the siege of ʿUthmān. He arrived in Madinah while the people were gathered with Ṭalḥah, and he was among those who had an effect in it. When ʿAlī arrived, ʿUthmān came to him and said to him: "Now then, I have the right of Islam, the right of brotherhood, kinship, and marriage alliance. Even if none of that existed and we were in the pre-Islamic era, it would be a disgrace upon the Banū ʿAbd Manāf that the brother of the Banū Taym—meaning Ṭalḥah—should seize their affair." ʿAlī said to him: "News will come to you." Then he went out to the mosque and saw Usāmah, so he leaned on his hand until he entered the house of Ṭalḥah, while he was in seclusion from the people. He said to him: "O Ṭalḥah, what is this affair into which you have fallen?" He said: "O Abū al-Ḥasan, after the girth has touched the two udders." ʿAlī left and went to the treasury and said: "Open it." They did not find the keys, so he broke the door and gave to the people. They departed from Ṭalḥah until he remained alone. ʿUthmān was pleased with that. Ṭalḥah came and entered upon ʿUthmān and said to him: "O Commander of the Faithful, I wanted an affair, but Allah came between me and it!" ʿUthmān said: "By Allah, you have not come repentant, but you have come defeated. Allah will reckon with you, O Ṭalḥah!"

226. Tarikh (al-Tabari) 2023No grade recorded

     ذِكْرُ مَجِيءِ الْأَحْزَابِ إِلَى عُثْمَانَ لِلْمَرَّةِ الثَّانِيَةِ مِنْ مِصْرَ وَغَيْرِهَا  فِي شَوَّالٍ مِنْ هَذِهِ السَّنَةِ وَسَبَبُ ذَلِكَ أَنَّ أَهْلَ الْأَمْصَارِ لَمَّا بَلَغَهُمْ خَبَرُ مَرْوَانَ وَغَضَبُ عَلِيٍّ عَلَى عُثْمَانَ بِسَبَبِهِ، وَوَجَدُوا الْأَمْرَ عَلَى مَا كَانَ عَلَيْهِ لَمْ يَتَغَيَّرْ، وَتَكَاتَبَ أَهْلُ مِصْرَ وَأَهْلُ الْكُوفَةِ وَأَهْلُ الْبَصْرَةِ وَتَرَاسَلُوا، وَزُوِّرَتْ كُتُبٌ عَلَى لِسَانِ الصَّحَابَةِ الَّذِينَ بِالْمَدِينَةِ وَعَلَى لِسَانِ عَلِيٍّ وَطَلْحَةَ وَالزُّبَيْرِ، يَدْعُونَ النَّاسَ إِلَى قِتَالِ عُثْمَانَ وَنَصْرِ الدِّينِ، وَأَنَّهُ أَكْبَرُ الْجِهَادِ الْيَوْمَ. وَقَالَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ، عَنْ مُحَمَّدٍ وَطَلْحَةَ وَأَبِي حَارِثَةَ وَأَبِي عُثْمَانَ - وَقَالَهُ غَيْرُهُمْ أَيْضًا - قَالُوا: لَمَّا كَانَ فِي شَوَّالٍ سَنَةَ خَمْسٍ وَثَلَاثِينَ، خَرَجَ أَهْلُ مِصْرَ فِي أَرْبَعِ رِفَاقٍ عَلَى أَرْبَعَةِ أُمَرَاءَ؛ الْمُقَلِّلُ لَهُمْ يَقُولُ: سِتُّمِائَةٍ. وَالْمُكَثِّرُ يَقُولُ: أَلْفٌ. عَلَى الرِّفَاقِ عَبْدُ الرَّحْمَنِ بْنُ عُدَيْسٍ الْبَلَوِيُّ، وَكِنَانَةُ بْنُ بِشْرٍ التُّجِيبِيُّ، وَعُرْوَةُ بْنُ شُيَيْمٍ اللِّيثِيُّ، وَسَوْدَانُ بْنُ حُمْرَانَ السُّكُونِيُّ، وَقُتَيْرَةُ السُّكُونِيُّ، وَعَلَى الْقَوْمِ جَمِيعًا الْغَافِقِيُّ بْنُ حَرْبٍ الْعَكِّيُّ، وَخَرَجُوا فِيمَا يُظْهِرُونَ لِلنَّاسِ حُجَّاجًا، وَمَعَهُمُ ابْنُ السَّوْدَاءِ، وَكَانَ أَصْلُهُ ذِمِّيًّا، فَأَظْهَرَ الْإِسْلَامَ وَأَحْدَثَ بِدَعًا قَوْلِيَّةً وَفِعْلِيَّةً - قَبَّحَهُ اللَّهُ - وَخَرَجَ أَهْلُ الْكُوفَةِ فِي أَرْبَعِ رِفَاقٍ، وَأُمَرَاؤُهُمْ زَيْدُ بْنُ صُوحَانَ، وَالْأَشْتَرُ النَّخَعِيُّ، وَزِيَادُ بْنُ النَّضْرِ الْحَارِثِيُّ، وَعَبْدُ اللَّهِ بْنُ الْأَصَمِّ، وَعَلَى الْجَمِيعِ عَمْرُو بْنُ الْأَصَمِّ، وَخَرَجَ أَهْلُ الْبَصْرَةِ أَيْضًا فِي أَرْبَعِ رَايَاتٍ مَعَ حَكِيمِ بْنِ جَبَلَةَ الْعَبْدِيِّ، وَبِشْرِ بْنِ شُرَيْحِ بْنِ ضُبَيْعَةَ الْقَيْسِيِّ، وَذُرَيْحِ بْنِ عَبَّادٍ الْعَبْدِيِّ، وَابْنِ مُحَرِّشٍ الْحَنَفِيِّ، وَعَلَيْهِمْ كُلِّهِمْ حُرْقُوصُ بْنُ زُهَيْرٍ السَّعْدِيُّ. وَأَهْلُ مِصْرَ مُصِرُّونَ عَلَى وِلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَأَهْلُ الْكُوفَةِ عَازِمُونَ عَلَى تَأْمِيرِ الزُّبَيْرِ، وَأَهْلُ الْبَصْرَةِ مُصَمِّمُونَ عَلَى تَوْلِيَةِ طَلْحَةَ. لَا تَشُكُّ كُلُّ فِرْقَةٍ أَنَّ أَمْرَهَا سَيَتِمُّ، فَسَارَ كُلُّ طَائِفَةٍ مِنْ بَلَدِهِمْ حَتَّى تَوَافَوْا حَوْلَ الْمَدِينَةِ - كَمَا تَوَاعَدُوا فِي كُتُبِهِمْ - فِي شَهْرِ شَوَّالٍ فَنَزَلَ طَائِفَةٌ مِنْهُمْ بِذِي خُشُبٍ، وَطَائِفَةٌ بِالْأَعْوَصِ، وَالْجُمْهُورُ بِذِي الْمَرْوَةِ، وَهُمْ عَلَى وَجَلٍ مِنْ أَهْلِ الْمَدِينَةِ، فَبَعَثُوا قُصَّادًا وَعُيُونًا بَيْنَ أَيْدِيهِمْ؛ لِيَخْتَبِرُوا النَّاسَ وَيُخْبِرُوهُمْ أَنَّهُمْ إِنَّمَا جَاءُوا لِلْحَجِّ لَا لِغَيْرِهِ، وَلِيَسْتَعْفُوا هَذَا الْوَالِي مِنْ بَعْضِ عُمَّالِهِ، مَا جِئْنَا إِلَّا لِذَلِكَ، وَاسْتَأْذَنُوا فِي الدُّخُولِ، فَكُلُّ النَّاسِ أَبَى دُخُولَهُمْ، وَنَهَى عَنْهُ، فَتَجَاسَرُوا وَاقْتَرَبُوا مِنَ الْمَدِينَةِ. وَجَاءَتْ طَائِفَةٌ مِنَ الْمِصْرِيِّينَ إِلَى عَلِيٍّ وَهُوَ فِي عَسْكَرٍ عِنْدَ أَحْجَارِ الزَّيْتِ، عَلَيْهِ حُلَّةُ أَفْوَافٍ، مُعْتَمٌّ بِشَقِيقَةٍ حَمْرَاءَ يَمَانِيَةٍ، مُتَقَلِّدًا السَّيْفَ، وَلَيْسَ عَلَيْهِ قَمِيصٌ، وَقَدْ سَرَّحَ ابْنَهُ الْحَسَنَ إِلَى عُثْمَانَ فِي مَنِ اجْتَمَعَ إِلَيْهِ، فَسَلَّمَ عَلَيْهِ الْمِصْرِيُّونَ فَصَاحَ بِهِمْ وَأَطْرَدَهُمْ وَقَالَ: لَقَدْ عَلِمَ الصَّالِحُونَ أَنَّ جَيْشَ ذِي الْمَرْوَةِ وَذِي خُشُبٍ مَلْعُونُونَ عَلَى لِسَانِ مُحَمَّدٍ، ﷺ، فَارْجِعُوا لَا صَبَّحَكُمُ اللَّهُ. قَالُوا: نَعَمْ. وَانْصَرَفُوا مِنْ عِنْدِهِ عَلَى ذَلِكَ، وَأَتَى الْبَصْرِيُّونَ طَلْحَةَ وَهُوَ فِي جَمَاعَةٍ أُخْرَى إِلَى جَنْبِ عَلِيٍّ - وَقَدْ أَرْسَلَ ابْنَيْهِ إِلَى عُثْمَانَ - فَسَلَّمُوا عَلَيْهِ، فَصَاحَ بِهِمْ وَأَطْرَدَهُمْ وَقَالَ لَهُمْ كَمَا قَالَ عَلِيٌّ لِأَهْلِ مِصْرَ، وَكَذَلِكَ كَانَ رَدُّ الزُّبَيْرِ عَلَى أَهْلِ الْكُوفَةِ. فَرَجَعَ كُلُّ فَرِيقٍ مِنْهُمْ إِلَى قَوْمِهِمْ وَأَظْهَرُوا لِلنَّاسِ أَنَّهُمْ رَاجِعُونَ إِلَى بُلْدَانِهِمْ، وَسَارُوا أَيَّامًا رَاجِعِينَ، ثُمَّ كَرُّوا عَائِدِينَ إِلَى الْمَدِينَةِ، فَمَا كَانَ غَيْرَ قَلِيلٍ حَتَّى سَمِعَ أَهْلُ الْمَدِينَةِ التَّكْبِيرَ، وَإِذَا الْقَوْمُ قَدْ زَحَفُوا عَلَى الْمَدِينَةِ وَأَحَاطُوا بِهَا، وَجُمْهُورُهُمْ عِنْدَ دَارِ عُثْمَانَ بْنِ عَفَّانَ، وَقَالُوا لِلنَّاسِ: مَنْ كَفَّ يَدَهُ فَهُوَ آمِنٌ. فَكَفَّ النَّاسُ وَلَزِمُوا بُيُوتَهُمْ، وَأَقَامَ النَّاسُ عَلَى ذَلِكَ أَيَّامًا. هَذَا كُلُّهُ وَلَا يَدْرِي النَّاسُ مَا الْقَوْمُ صَانِعُونَ وَلَا عَلَى مَا هُمْ عَازِمُونَ، وَفِي كُلِّ ذَلِكَ وَأَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ بْنُ عَفَّانَ يَخْرُجُ مِنْ دَارِهِ فَيُصَلِّي بِالنَّاسِ، فَيُصَلِّي وَرَاءَهُ أَهْلُ الْمَدِينَةِ وَأُولَئِكَ الْآخَرُونَ، وَذَهَبَ الصَّحَابَةُ إِلَى هَؤُلَاءِ يُؤَنِّبُونَهُمْ وَيَعْذِلُونَهُمْ عَلَى رُجُوعِهِمْ، حَتَّى قَالَ عَلِيٌّ لِأَهْلِ مِصْرَ: مَا رَدُّكُمْ بَعْدَ ذَهَابِكُمْ وَرُجُوعِكُمْ عَنْ رَأْيِكُمْ ؟ فَقَالُوا: وَجَدْنَا مَعَ بَرِيدٍ كِتَابًا بِقَتْلِنَا. وَكَذَلِكَ قَالَ الْبَصْرِيُّونَ لِطَلْحَةَ، وَالْكُوفِيُّونَ لِلزُّبَيْرِ. وَقَالَ أَهْلُ كُلِّ مِصْرَ: إِنَّمَا جِئْنَا لِنَنْصُرَ أَصْحَابَنَا. فَقَالَ لَهُمُ الصَّحَابَةُ: كَيْفَ عَلِمْتُمْ بِذَلِكَ مِنْ أَصْحَابِكُمْ وَقَدِ افْتَرَقْتُمْ وَصَارَ بَيْنَكُمْ مَرَاحِلُ ؟ إِنَّمَا هَذَا أَمْرٌ اتَّفَقْتُمْ عَلَيْهِ. فَقَالُوا: ضَعُوهُ عَلَى مَا أَرَدْتُمْ، لَا حَاجَةَ لَنَا فِي هَذَا الرَّجُلِ، لِيَعْتَزِلْنَا وَنَحْنُ نَعْتَزِلُهُ. يَعْنُونَ أَنَّهُ إِنْ نَزَلَ عَنِ الْخِلَافَةِ تَرَكُوهُ آمِنًا. وَكَانَ الْمِصْرِيُّونَ - فِيمَا ذُكِرَ - لَمَّا رَجَعُوا إِلَى بِلَادِهِمْ وَجَدُوا فِي الطَّرِيقِ بَرِيدًا يَسِيرُ، فَأَخَذُوهُ، فَفَتَّشُوهُ، فَإِذَا مَعَهُ فِي إِدَوَاةٍ كِتَابٌ عَلَى لِسَانِ عُثْمَانَ فِيهِ الْأَمْرُ بِقَتْلِ طَائِفَةٍ مِنْهُمْ، وَبِصَلْبِ آخَرِينَ، وَبِقَطْعِ أَيْدِي آخَرِينَ مِنْهُمْ وَأَرْجُلِهِمْ. وَكَانَ عَلَى الْكِتَابِ طَابَعٌ بِخَاتَمِ عُثْمَانَ وَالْبَرِيدُ أَحَدُ غِلْمَانِ عُثْمَانَ، وَعَلَى جَمَلِ عُثْمَانَ، فَلَمَّا رَجَعُوا جَاءُوا بِالْكِتَابِ وَدَارُوا بِهِ عَلَى النَّاسِ، فَكَلَّمَ النَّاسُ أَمِيرَ الْمُؤْمِنِينَ فِي ذَلِكَ، فَقَالَ: بَيِّنَةٌ عَلَيَّ بِذَلِكَ، وَإِلَّا فَوَاللَّهِ لَا كَتَبْتُ وَلَا أَمْلَيْتُ، وَلَا دَرَيْتُ بِشَيْءٍ مِنْ ذَلِكَ، وَالْخَاتَمُ قَدْ يُزَوَّرُ عَلَى الْخَاتَمِ. فَصَدَّقَهُ الصَّادِقُونَ فِي ذَلِكَ، وَكَذَّبَهُ الْكَاذِبُونَ. وَيُقَالُ: إِنَّ أَهْلَ مِصْرَ كَانُوا قَدْ سَأَلُوا مِنْ عُثْمَانَ أَنْ يَعْزِلَ عَنْهُمُ ابْنَ أَبِي سَرْحٍ وَيُوَلِّيَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ، فَأَجَابَهُمْ إِلَى ذَلِكَ فَلَمَّا رَجَعُوا وَجَدُوا ذَلِكَ الْبَرِيدَ وَمَعَهُ الْكِتَابُ بِقَتْلِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَآخَرِينَ مَعَهُ، فَرَجَعُوا وَقَدْ حَنِقُوا عَلَيْهِ حَنَقًا شَدِيدًا، وَطَافُوا بِالْكِتَابِ عَلَى النَّاسِ فَدَخَلَ ذَلِكَ فِي أَذْهَانِ كَثِيرٍ مِنَ النَّاسِ. وَرَوَى ابْنُ جَرِيرٍ، مِنْ طَرِيقِ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ يَسَارٍ، أَنَّ الَّذِي كَانَ مَعَهُ هَذِهِ الرِّسَالَةُ مِنْ جِهَةِ عُثْمَانَ إِلَى مِصْرَ أَبُو الْأَعْوَرِ السُّلَمِيُّ عَلَى جَمَلٍ لِعُثْمَانَ. وَذَكَرَ ابْنُ جَرِيرٍ، مِنْ هَذِهِ الطَّرِيقِ أَنَّ الصَّحَابَةَ كَتَبُوا إِلَى الْآفَاقِ مِنَ الْمَدِينَةِ يَأْمُرُونَ النَّاسَ بِالْقُدُومِ عَلَى عُثْمَانَ لِيُقَاتِلُوهُ. وَهَذَا كَذِبٌ عَلَى الصَّحَابَةِ، وَإِنَّمَا كُتِبَتْ كُتُبٌ مُزَوَّرَةٌ عَلَيْهِمْ، كَمَا كَتَبُوا مِنْ جِهَةِ عَلِيٍّ وَطَلْحَةَ وَالزُّبَيْرِ إِلَى الْخَوَارِجِ كُتُبًا مُزَوَّرَةً عَلَيْهِمْ أَنْكَرُوهَا، وَهَكَذَا زُوِّرَ هَذَا الْكُتَّابُ عَلَى عُثْمَانَ أَيْضًا، فَإِنَّهُ لَمْ يَأْمُرْ بِهِ وَلَمْ يَعْلَمْ بِهِ أَيْضًا. وَاسْتَمَرَّ عُثْمَانُ يُصَلِّي بِالنَّاسِ فِي تِلْكَ الْأَيَّامِ كُلِّهَا، وَهُمْ أَحْقَرُ فِي عَيْنِهِ مِنَ التُّرَابِ، فَلَمَّا كَانَ فِي بَعْضِ الْجُمُعَاتِ وَقَامَ عَلَى الْمِنْبَرِ، وَفِي يَدِهِ الْعَصَا الَّتِي كَانَ يَعْتَمِدُ عَلَيْهَا رَسُولُ اللَّهِ، ﷺ، فِي خُطْبَتِهِ، وَكَذَلِكَ أَبُو بَكْرٍ وَعُمَرُ، ؓ، مِنْ بَعْدِهِ، فَقَامَ إِلَيْهِ رَجُلٌ مِنْ أُولَئِكَ فَسَبَّهُ وَنَالَ مِنْهُ، وَأَنْزَلَهُ عَنِ الْمِنْبَرِ، فَطَمِعَ النَّاسِ فِيهِ مِنْ يَوْمَئِذٍ، كَمَا قَالَ الْوَاقِدِيُّ: بسنده عَنْ يَحْيَى بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَاطِبٍ، عَنْ أَبِيهِ قَالَ: بَيْنَا أَنَا أَنْظُرُ إِلَى عُثْمَانَ يَخْطُبُ عَلَى عَصَا النَّبِيِّ، ﷺ، الَّتِي كَانَ يَخْطُبُ عَلَيْهَا وَأَبُو بَكْرٍ وَعُمَرُ، فَقَالَ لَهُ جَهْجَاهُ: قُمْ يَا نَعْثَلُ فَانْزِلْ عَنْ هَذَا الْمِنْبَرِ. وَأَخَذَ الْعَصَا فَكَسَرَهَا عَلَى رُكْبَتِهِ الْيُمْنَى فَدَخَلَتْ شَظِيَّةٌ مِنْهَا فِيهَا، فَبَقِيَ الْجُرْحُ حَتَّى أَصَابَتْهُ الْأَكِلَةُ فَرَأَيْتُهَا تُدَوِّدُ، فَنَزَلَ عُثْمَانُ وَحَمَلُوهُ وَأَمَرَ بِالْعَصَا فَشَدُّوهَا، فَكَانَتْ مُضَبَّبَةً، فَمَا خَرَجَ بَعْدَ ذَلِكَ الْيَوْمِ إِلَّا خَرْجَةً أَوْ خَرْجَتَيْنِ، حَتَّى حُصِرَ فَقُتِلَ. وَعَنْ أَبِي حَبِيبَةَ قَالَ: خَطَبَ عُثْمَانُ النَّاسَ فِي بَعْضِ أَيَّامِهِ فَقَالَ عَمْرُو بْنُ الْعَاصِ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ قَدْ رَكِبْتَ نَهَابِيرَ وَرَكِبْنَاهَا مَعَكَ، فَتُبْ نَتُبْ. فَاسْتَقْبَلَ عُثْمَانُ الْقِبْلَةَ وَشَهَرَ يَدَيْهِ قَالَ أَبُو حَبِيبَةَ: فَلَمْ أَرَ يَوْمًا أَكْثَرَ بَاكِيًا وَلَا بَاكِيَةً مِنْ يَوْمِئِذٍ. ثُمَّ لَمَّا كَانَ بَعْدَ ذَلِكَ خَطَبَ النَّاسَ فَقَامَ إِلَيْهِ جَهْجَاهُ الْغِفَارِيُّ فَصَاحَ: يَا عُثْمَانُ أَلَا إِنَّ هَذِهِ شَارِفٌ قَدْ جِئْنَا بِهَا عَلَيْهَا عَبَاءَةٌ وَجَامِعَةٌ، فَانْزِلْ فَلْنُدْرِجْكَ فِي الْعَبَاءَةِ، وَلْنَطْرَحْكَ فِي الْجَامِعَةِ، وَلْنَحْمِلْكَ عَلَى الشَّارِفِ، ثُمَّ نَطْرَحْكَ فِي جَبَلِ الدُّخَانِ. فَقَالَ عُثْمَانُ: قَبَّحَكَ اللَّهُ وَقَبَّحَ مَا جِئْتَ بِهِ. ثُمَّ نَزَلَ عُثْمَانُ. قَالَ أَبُو حَبِيبَةَ: وَكَانَ آخِرَ يَوْمٍ رَأَيْتُهُ فِيهِ. أَوَّلَ مَنِ اجْتَرَأَ عَلَى عُثْمَانَ بِالْمَنْطِقِ السَّيِّئِ وَقَالَ الْوَاقِدِيُّ: حَدَّثَنِي أَبُو بَكْرِ بْنُ إِسْمَاعِيلَ، عَنْ أَبِيهِ، عَنْ عَامِرِ بْنِ سَعْدٍ قَالَ: كَانَ أَوَّلَ مَنِ اجْتَرَأَ عَلَى عُثْمَانَ بِالْمَنْطِقِ السَّيِّئِ جَبَلَةُ بْنُ عَمْرٍو السَّاعِدِيُّ، مَرَّ بِهِ عُثْمَانُ وَهُوَ فِي نَادِي قَوْمِهِ، وَفِي يَدِ جَبَلَةَ جَامِعَةٌ، فَلَمَّا مَرَّ عُثْمَانُ سَلَّمَ فَرَدَّ الْقَوْمُ، فَقَالَ جَبَلَةُ لِمَ تَرُدُّونَ عَلَيْهِ ؟ رَجُلٌ قَالَ كَذَا وَكَذَا. ثُمَّ أَقْبَلَ عَلَى عُثْمَانَ فَقَالَ: وَاللَّهِ لَأَطْرَحَنَّ هَذِهِ الْجَامِعَةَ فِي عُنُقِكَ أَوْ لَتَتْرُكَنَّ بِطَانَتَكَ هَذِهِ. فَقَالَ عُثْمَانُ: أَيُّ بِطَانَةٍ ؟ فَوَاللَّهِ إِنِّي لِأَتَخَيَّرُ النَّاسُ. فَقَالَ: مَرْوَانَ تَخَيَّرْتَهُ ؟! وَمُعَاوِيَةَ تَخَيَّرْتَهُ ؟! وَعَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ كُرَيْزٍ تَخَيَّرْتَهُ ؟! وَعَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ تَخَيَّرْتَهُ ؟! مِنْهُمْ مَنْ نَزَلَ الْقُرْآنُ بِدَمِهِ، وَأَبَاحَ رَسُولُ اللَّهِ، ﷺ، دَمَهُ. قَالَ: فَانْصَرَفَ عُثْمَانُ فَمَا زَالَ النَّاسُ مُجْتَرِئِينَ عَلَيْهِ إِلَى هَذَا الْيَوْمِ. وَذَكَرَ سَيْفُ بْنُ عُمَرَ أَنَّ عُثْمَانَ بَعْدَ أَنْ صَلَّى بِالنَّاسِ يَوْمَ الْجُمُعَةِ صَعِدَ الْمِنْبَرَ فَخَطَبَهُمْ أَيْضًا، فَقَالَ فِي خُطْبَتِهِ: يَا هَؤُلَاءِ الْعِدَا اللَّهَ اللَّهَ ! فَوَاللَّهِ إِنَّ أَهْلَ الْمَدِينَةِ لَيَعْلَمُونِ أَنَّكُمْ مَلْعُونُونَ عَلَى لِسَانِ مُحَمَّدٍ، ﷺ، فَامْحُوَا الْخَطَأَ بِالصَّوَابِ، فَإِنَّ اللَّهَ لَا يَمْحُو السَّيِّئَ إِلَّا بِالْحَسَنِ. فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ فَقَالَ: أَنَا أَشْهَدُ بِذَلِكَ. فَأَخَذَهُ حَكِيمُ بْنُ جَبَلَةَ فَأَقْعَدَهُ، فَقَامَ زَيْدُ بْنُ ثَابِتٍ فَقَالَ: إِنَّهُ فِي الْكِتَابِ. فَثَارَ إِلَيْهِ مِنْ نَاحِيَةٍ أُخْرَى مُحَمَّدُ بْنُ أَبِي قُتَيْرَةَ فَأَقْعَدَهُ وَقَالَ فَأَفْظَعَ، وَثَارَ الْقَوْمُ بِأَجْمَعِهِمْ فَحَصَبُوا النَّاسَ حَتَّى أَخْرَجُوهُمْ مِنَ الْمَسْجِدِ، وَحَصَبُوا عُثْمَانَ حَتَّى صُرِعَ مِنَ الْمِنْبَرِ مَغْشِيًّا عَلَيْهِ، فَاحْتُمِلَ وَأُدْخِلَ دَارَهُ، وَكَانَ الْمِصْرِيُّونَ لَا يَطْمَعُونَ فِي أَحَدٍ مِنَ النَّاسِ أَنْ يُسَاعِدَهُمْ إِلَّا مُحَمَّدَ بْنَ أَبِي بَكْرٍ، وَمُحَمَّدَ بْنَ جَعْفَرٍ، وَعَمَّارَ بْنَ يَاسِرٍ. وَأَقْبَلَ عَلِيٌّ وَطَلْحَةُ وَالزُّبَيْرُ إِلَى عُثْمَانَ فِي أُنَاسٍ يَعُودُونَهُ وَيَشْكُونَ إِلَيْهِ بَثَّهُمْ وَمَا حَلَّ بِالنَّاسِ، ثُمَّ رَجَعُوا إِلَى مَنَازِلِهِمْ، وَاسْتَقْتَلَ جَمَاعَةٌ مِنَ الصَّحَابَةِ؛ مِنْهُمْ أَبُو هُرَيْرَةَ، وَابْنُ عُمَرَ، وَزَيْدُ بْنُ ثَابِتٍ، فِي الْمُحَارَبَةِ عَنْ عُثْمَانَ، فَبَعَثَ إِلَيْهِمْ يُقْسِمُ عَلَيْهِمْ لَمَا كَفُّوا أَيْدِيَهُمْ وَسَكَنُوا حَتَّى يَقْضِيَ اللَّهُ مَا يَشَاءُ.

     ✧ Mention of the coming of the parties to ʿUthmān for the second time, from Egypt and elsewhere, in Shawwāl of this year. And the reason for that was that when the people of the garrisons received news of Marwān and the anger of ʿAlī at ʿUthmān because of him, and they found the situation as it had been, not changed, the people of Egypt, the people of al-Kūfah, and the people of al-Baṣrah corresponded with one another and exchanged messages. Letters were forged in the name of the Companions who were in al-Madīnah and in the name of ʿAlī, Ṭalḥah, and al-Zubayr, calling the people to fight ʿUthmān and to aid the religion, and that it was the greatest struggle today. Sayf b. ʿUmar al-Tamīmī said, from Muḥammad, Ṭalḥah, Abū Ḥārithah, and Abū ʿUthmān — and others also said it — they said: When it was Shawwāl of the year thirty-five, the people of Egypt set out in four companies under four commanders; the one who minimizes them says: six hundred; and the one who maximizes says: a thousand. Over the companies were ʿAbd al-Raḥmān b. ʿUdays al-Balawī, Kinānah b. Bishr al-Tujībī, ʿUrwah b. Shuyaym al-Laythī, Sawdān b. Ḥumrān al-Sakūnī, and Qutayrah al-Sakūnī. Over all the people was al-Ghāfiqī b. Ḥarb al-ʿAkkī. They set out appearing to the people as pilgrims, and with them was Ibn al-Sawdāʾ, whose origin was that of a dhimmī; he had professed Islam and introduced verbal and practical innovations — may God disfigure him. The people of al-Kūfah set out in four companies, and their commanders were Zayd b. Ṣūḥān, al-Ashtar al-Nakhaʿī, Ziyād b. al-Naḍr al-Ḥārithī, and ʿAbd Allāh b. al-Aṣamm, and over all of them was ʿAmr b. al-Aṣamm. The people of al-Baṣrah also set out in four banners with Ḥakīm b. Jabalah al-ʿAbdī, Bishr b. Shurayḥ b. Ḍubayʿah al-Qaysī, Dhurayḥ b. ʿAbbād al-ʿAbdī, and Ibn Muḥarrish al-Ḥanafī, and over all of them was Ḥurqūṣ b. Zuhayr al-Saʿdī. The people of Egypt insisted on appointing ʿAlī b. Abī Ṭālib; the people of al-Kūfah were determined on making al-Zubayr commander; and the people of al-Baṣrah were resolved on placing Ṭalḥah in charge. No faction doubted that its affair would succeed. Each group traveled from its own land until they converged around al-Madīnah — as they had agreed in their letters — in the month of Shawwāl. A group of them encamped at Dhū Khushub, another at al-Aʿwaṣ, and the majority at Dhū al-Marwah, and they were in fear of the people of al-Madīnah. They sent emissaries and scouts ahead of them to test the people and inform them that they had come only for the pilgrimage, not for anything else, and to seek relief from this governor concerning some of his agents; we have come only for that. They sought permission to enter, but all the people refused their entry and forbade it. Then they became bold and drew near to al-Madīnah. A group of Egyptians came to ʿAlī while he was in a camp near the stones of oil, wearing a Yemeni striped cloak, turbaned with a red Yemeni cloth, girded with a sword, and with no shirt on. He had sent his son al-Ḥasan to ʿUthmān among those who gathered to him. The Egyptians greeted him, but he shouted at them and drove them away, saying: The righteous know that the army of Dhū al-Marwah and Dhū Khushub are cursed on the tongue of Muḥammad, ﷺ, so go back, may God not grant you the morning. They said: Yes. And they left him on that note. The Baṣrans came to Ṭalḥah while he was in another group beside ʿAlī — and he had sent his two sons to ʿUthmān — and they greeted him, but he shouted at them and drove them away and said to them the same as ʿAlī said to the people of Egypt. Likewise al-Zubayr's response to the people of al-Kūfah. Each faction returned to its people and showed the people that they were returning to their lands. They traveled for several days returning, then they turned back and came again to al-Madīnah. It was not long before the people of al-Madīnah heard the takbīr, and behold, the people had advanced upon al-Madīnah and surrounded it, with their majority near the house of ʿUthmān b. ʿAffān. They said to the people: Whoever restrains his hand is safe. So the people restrained themselves and kept to their houses. The people remained in that state for days. All this while the people did not know what the group was doing or what they were resolved upon. In all of that, the Commander of the Faithful ʿUthmān b. ʿAffān would come out of his house and lead the people in prayer, and the people of al-Madīnah and those others prayed behind him. The Companions went to these people rebuking them and blaming them for returning, until ʿAlī said to the people of Egypt: What made you return after your departure and your turning back from your opinion? They said: We found with a courier a letter ordering our killing. Likewise the Baṣrans said to Ṭalḥah, and the Kūfans to al-Zubayr. The people of each garrison said: We have come only to aid our companions. The Companions said to them: How did you know that from your companions when you had separated and there were stages between you? This is only a matter you agreed upon. They said: Put it as you wish; we have no need of this man; let him withdraw from us and we will withdraw from him. Meaning, if he steps down from the caliphate, they will leave him safe. It was mentioned that the Egyptians, when they were returning to their lands, found on the road a courier traveling. They seized him and searched him, and behold, in a water-skin there was a letter in the name of ʿUthmān ordering the killing of a group of them, the crucifixion of others, and the cutting off of hands and feet of others among them. On the letter was a seal with the signet of ʿUthmān, and the courier was one of the servants of ʿUthmān, riding on a camel of ʿUthmān. When they returned, they brought the letter and circulated it among the people. The people spoke to the Commander of the Faithful about that, and he said: Is there evidence against me for that? Otherwise, by God, I did not write, nor dictate, nor know anything of that. The seal may be forged upon the seal. The truthful believed him in that, and the liars disbelieved him. It is also said that the people of Egypt had asked ʿUthmān to remove Ibn Abī Sarḥ from over them and appoint Muḥammad b. Abī Bakr. He answered them to that. When they returned, they found that courier with the letter ordering the killing of Muḥammad b. Abī Bakr and others with him. So they returned, burning with intense anger at him, and they circulated the letter among the people. That entered the minds of many of the people. Ibn Jarīr narrated, by way of Muḥammad b. Isḥāq, from his uncle ʿAbd al-Raḥmān b. Yasār, that the one who carried this message from ʿUthmān to Egypt was Abū al-Aʿwar al-Sulamī on a camel of ʿUthmān. Ibn Jarīr mentioned from this route that the Companions wrote from al-Madīnah to the regions commanding the people to come to ʿUthmān to fight him. This is a lie against the Companions; rather, letters were forged in their names, just as they wrote from the direction of ʿAlī, Ṭalḥah, and al-Zubayr to the Khārijites letters forged in their names, which they denied. Likewise, this letter was forged against ʿUthmān too, for he did not order it and did not know of it either. ʿUthmān continued to lead the people in prayer during all those days, and they were more insignificant in his eyes than dust. When it was one of the Fridays, he stood on the pulpit, in his hand the staff upon which the Messenger of God, ﷺ, used to lean in his sermons, and likewise Abū Bakr and ʿUmar, ؓ, after him. A man from among those people stood up to him, reviled him, attacked him, and made him come down from the pulpit. From that day the people became bold against him, as al-Wāqidī said with his chain from Yaḥyā b. ʿAbd al-Raḥmān b. Ḥāṭib, from his father, who said: While I was watching ʿUthmān preaching on the staff of the Prophet, ﷺ, on which he used to preach, and Abū Bakr and ʿUmar, Jahjāh said to him: Arise, O Naʿthal, and come down from this pulpit. He took the staff and broke it on his right knee. A splinter from it entered it, and the wound remained until it became gangrenous, and I saw it being infested with worms. ʿUthmān came down, and they carried him. He ordered the staff to be bound, and it was banded with iron. After that day he did not come out except once or twice, until he was besieged and killed. And from Abū Ḥabībah, who said: ʿUthmān preached to the people on one of his days, and ʿAmr b. al-ʿĀṣ said: O Commander of the Faithful, you have ridden into perilous precipices and we have ridden with you; repent and we shall repent. ʿUthmān faced the qiblah and raised his hands. Abū Ḥabībah said: I never saw a day with more weeping men and weeping women than that day. Then after that he preached to the people, and Jahjāh al-Ghifārī stood up to him and shouted: O ʿUthmān, here is an old she-camel that we have brought, upon it a cloak and a fetter. Come down so that we may wrap you in the cloak and throw you into the fetter and carry you on the she-camel, then cast you into the mountain of smoke. ʿUthmān said: May God disfigure you and disfigure what you have brought. Then ʿUthmān came down. Abū Ḥabībah said: That was the last day I saw him. The first to dare against ʿUthmān with evil speech Al-Wāqidī said: Abū Bakr b. Ismāʿīl narrated to me, from his father, from ʿĀmir b. Saʿd, who said: The first to dare against ʿUthmān with evil speech was Jabalah b. ʿAmr al-Sāʿidī. ʿUthmān passed by him while he was in the gathering of his people, and in Jabalah's hand was a fetter. When ʿUthmān passed and greeted, the people returned the greeting, but Jabalah said: Why do you return his greeting? A man who said such and such. Then he turned to ʿUthmān and said: By God, I will throw this fetter around your neck unless you abandon this entourage of yours. ʿUthmān said: What entourage? By God, I select the best of people. He said: You selected Marwān? You selected Muʿāwiyah? You selected ʿAbd Allāh b. ʿĀmir b. Kurayz? You selected ʿAbd Allāh b. Saʿd b. Abī Sarḥ? Among them are those whose blood was made lawful by the Qurʾān, and whose blood the Messenger of God, ﷺ, permitted. He said: So ʿUthmān departed, and the people did not cease to be daring against him until this day. Sayf b. ʿUmar mentioned that after ʿUthmān led the people in prayer on Friday, he ascended the pulpit and preached to them again. In his sermon he said: O these enemies, fear God, fear God! By God, the people of al-Madīnah know that you are cursed on the tongue of Muḥammad, ﷺ. So erase error with what is right, for God does not erase evil except with good. Muḥammad b. Maslamah stood up and said: I bear witness to that. Ḥakīm b. Jabalah seized him and made him sit down. Zayd b. Thābit stood up and said: It is in the Book. From another side Muḥammad b. Abī Qutayrah rushed at him and made him sit down, and he said something terrible. The people rose all together and threw pebbles at the people until they drove them out of the mosque, and they threw pebbles at ʿUthmān until he fell from the pulpit unconscious. He was carried and brought into his house. The Egyptians had hope in no one among the people to help them except Muḥammad b. Abī Bakr, Muḥammad b. Jaʿfar, and ʿAmmār b. Yāsir. ʿAlī, Ṭalḥah, and al-Zubayr came to ʿUthmān with some people to visit him and complain to him of their distress and what had befallen the people. Then they returned to their homes. A group of the Companions — among them Abū Hurayrah, Ibn ʿUmar, and Zayd b. Thābit — sought to fight to the death in defense of ʿUthmān, but he sent to them adjuring them to restrain their hands and be still until God fulfills what He wills.

227. Tarikh (al-Tabari) 2024No grade recorded

     صِفَةُ حَصْرِ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ بْنِ عَفَّانَ،   ؓ لَمَّا وَقَعَ مَا وَقَعَ يَوْمَ الْجُمُعَةِ، وَشُجَّ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ وَهُوَ فِي رَأْسِ الْمِنْبَرِ، وَسَقَطَ مَغْشِيًّا عَلَيْهِ، وَاحْتُمِلَ إِلَى دَارِهِ، تَفَاقَمَ الْأَمْرُ وَطَمِعَ فِيهِ أُولَئِكَ الْأَجْلَافُ الْأَخْلَاطُ مِنَ النَّاسِ وَأَلْجَئُوهُ إِلَى دَارِهِ وَضَيَّقُوا عَلَيْهِ، وَأَحَاطُوا بِهَا مُحَاصِرِينَ لَهُ، وَلَزِمَ كَثِيرٌ مِنَ الصَّحَابَةِ بُيُوتَهُمْ، وَسَارَ إِلَيْهِ جَمَاعَةٌ مِنْ أَبْنَاءِ الصَّحَابَةِ عَنْ أَمْرِ آبَائِهِمْ ; مِنْهُمُ الْحَسَنُ وَالْحُسَيْنُ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ - وَكَانَ أَمِيرَ الدَّارِ - وَعَبْدُ اللَّهِ بْنُ عُمَرَ، وَصَارُوا يُجَاحِفُونَ عَنْهُ، وَيُنَاضِلُونَ دُونَهُ أَنْ يَصِلَ إِلَيْهِ أَحَدٌ مِنْهُمْ، وَأَسْلَمَهُ بَعْضُ النَّاسِ رَجَاءَ أَنْ يُجِيبَ أُولَئِكَ إِلَى وَاحِدَةٍ مِمَّا سَأَلُوا، فَإِنَّهُمْ كَانُوا قَدْ طَلَبُوا مِنْهُ إِمَّا أَنْ يَعْزِلَ نَفْسَهُ أَوْ يُسْلِمَ إِلَيْهِمْ مَرْوَانَ بْنَ الْحَكَمِ، وَلَمْ يَقَعْ فِي خَلَدِ أَحَدٍ أَنَّهُ يُقْتَلُ، إِلَّا مَا كَانَ فِي نَفْسِ أُولَئِكَ الْخَارِجِينَ عَلَيْهِ. وَانْقَطَعَ عُثْمَانُ عَنِ الْمَسْجِدِ، فَكَانِ لَا يَخْرُجُ إِلَيْهِ إِلَّا قَلِيلًا فِي أَوَائِلِ الْأَمْرِ، ثُمَّ انْقَطَعَ بِالْكُلِّيَّةِ فِي آخِرِهِ، وَكَانَ يُصَلِّي بِالنَّاسِ فِي هَذِهِ الْأَيَّامِ الْغَافِقِيُّ بْنُ حَرْبٍ. وَقَدِ اسْتَمَرَّ الْحَصْرُ أَكْثَرَ مِنْ شَهْرٍ. وَقِيلَ: أَرْبَعِينَ يَوْمًا. حَتَّى كَانَ آخِرَ ذَلِكَ أَنْ قُتِلَ شَهِيدًا، ؓ، عَلَى مَا سَنُبَيِّنُهُ إِنْ شَاءَ اللَّهُ تَعَالَى. وَالَّذِي ذَكَرَهُ ابْنُ جَرِيرٍ أَنَّ الَّذِي كَانَ يُصَلِّي بِالنَّاسِ فِي هَذِهِ الْمُدَّةِ وَعُثْمَانُ مَحْصُورٌ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ. وَرَوَى الْوَاقِدِيُّ أَنَّ عَلِيًّا صَلَّى أَيْضًا، وَصَلَّى أَبُو أَيُّوبَ وَصَلَّى بِهِمْ سَهْلُ بْنُ حُنَيْفٍ، وَكَانَ يَجْمَعُ بِهِمْ عَلِيٌّ، وَهُوَ الَّذِي صَلَّى بِهِمْ بَعْدُ. وَقَدْ خَاطَبَ النَّاسَ فِي غُبُونِ ذَلِكَ بِأَشْيَاءَ، وَجَرَتْ أُمُورٌ سَنُورِدُ مِنْهَا مَا تَيَسَّرَ. وَبِاللَّهِ الْمُسْتَعَانُ. قَالَ الْإِمَامُ أَحْمَدُ: بسنده عن: قَالَ الْأَحْنَفُ: انْطَلَقْنَا حُجَّاجًا فَمَرَرْنَا بِالْمَدِينَةِ، فَبَيْنَمَا نَحْنُ فِي مَنْزِلِنَا إِذْ جَاءَنَا آتٍ فَقَالَ: النَّاسُ فِي الْمَسْجِدِ. فَانْطَلَقْتُ أَنَا وَصَاحِبِي فَإِذَا النَّاسُ مُجْتَمِعُونَ عَلَى نَفَرٍ فِي الْمَسْجِدِ قَالَ: فَتَخَلَّلْتُهُمْ حَتَّى قُمْتُ عَلَيْهِمْ، فَإِذَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَالزُّبَيْرُ وَطَلْحَةُ وَسَعْدُ بْنُ أَبِي وَقَّاصٍ، قَالَ: فَلَمْ يَكُنْ ذَلِكَ بِأَسْرَعَ مِنْ أَنْ جَاءَ عُثْمَانُ يَمْشِي، فَقَالَ: هَاهُنَا عَلِيٌّ ؟ قَالُوا: نَعَمْ. قَالَ: أَهَاهُنَا الزُّبَيْرُ ؟ قَالُوا: نَعَمْ. قَالَ: أَهَاهُنَا سَعْدٌ ؟ قَالُوا: نَعَمْ. قَالَ: أَنْشُدُكُمْ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: مَنْ يَبْتَاعُ مِرْبَدَ بَنِي فُلَانٍ غَفَرَ اللَّهُ لَهُ فَابْتَعْتُهُ فَأَتَيْتُ رَسُولَ اللَّهِ، ﷺ، فَقُلْتُ: إِنِّي قَدِ ابْتَعْتُهُ. فَقَالَ: " اجْعَلْهُ فِي مَسْجِدِنَا وَأَجْرُهُ لَكَ " ؟ قَالُوا: نَعَمْ. قَالَ: أَنْشُدُكُمْ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَتَعْلَمُونَ أَنَّ رَسُولَ، ﷺ، قَالَ: مَنْ يَبْتَاعُ بِئْرَ رُومَةَ ؟. فَابْتَعْتُهَا بِكَذَا وَكَذَا، فَأَتَيْتُ رَسُولَ اللَّهِ، ﷺ، فَقُلْتُ: إِنِّي قَدِ ابْتَعْتُهَا - يَعْنِي بِئْرَ رُومَةَ - فَقَالَ: اجْعَلْهَا سِقَايَةً لِلْمُسْلِمِينَ وَلَكَ أَجْرُهَا " ؟ قَالُوا: نَعَمْ. قَالَ: أَنْشُدُكُمْ بِاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ، ﷺ، نَظَرَ فِي وُجُوهِ الْقَوْمِ يَوْمَ جَيْشِ الْعُسْرَةِ فَقَالَ: مَنْ يُجَهِّزْ هَؤُلَاءِ غَفَرَ اللَّهُ لَهُ فَجَهَّزْتُهُمْ حَتَّى مَا يَفْقِدُونَ خِطَامًا وَلَا عِقَالًا ؟ قَالُوا: اللَّهُمَّ نَعَمْ. فَقَالَ: اللَّهُمَّ اشْهَدْ، اللَّهُمَّ اشْهَدْ، اللَّهُمَّ اشْهَدْ. ثُمَّ انْصَرَفَ. طَرِيقٌ أُخْرَى: قَالَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ: بسنده عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: شَهِدْتُ عُثْمَانَ يَوْمَ حُصِرَ فِي مَوْضِعِ الْجَنَائِزِ، وَلَوْ أُلْقِيَ حَجَرٌ لَمْ يَقَعْ إِلَّا عَلَى رَأْسِ رَجُلٍ، فَرَأَيْتُ عُثْمَانَ أَشْرَفَ مِنَ الْخَوْخَةِ الَّتِي تَلِي مَقَامَ جِبْرِيلَ، فَقَالَ: أَيُّهَا النَّاسُ أَفِيكُمْ طَلْحَةُ ؟ فَسَكَتُوا. ثُمَّ قَالَ: أَيُّهَا النَّاسُ أَفِيكُمْ طَلْحَةُ ؟ فَسَكَتُوا. ثُمَّ قَالَ: أَيُّهَا النَّاسُ أَفِيكُمْ طَلْحَةُ ؟ فَقَامَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، فَقَالَ لَهُ عُثْمَانُ: أَلَا أَرَاكَ هَاهُنَا ؟ مَا كُنْتُ أَرَى أَنَّكَ تَكُونُ فِي جَمَاعَةِ قَوْمٍ تَسْمَعُ نِدَائِي آخِرَ ثَلَاثِ مَرَّاتٍ ثُمَّ لَا تُجِيبُنِي، أَنْشُدُكَ اللَّهَ يَا طَلْحَةُ، تَذْكُرُ يَوْمَ كُنْتُ أَنَا وَأَنْتَ مَعَ رَسُولِ اللَّهِ، ﷺ، فِي مَوْضِعِ كَذَا وَكَذَا، لَيْسَ مَعَهُ أَحَدٌ مِنْ أَصْحَابِهِ غَيْرِي وَغَيْرُكَ - فَقَالَ: نَعَمْ - فَقَالَ لَكَ رَسُولُ اللَّهِ، ﷺ: يَا طَلْحَةُ إِنَّهُ لَيْسَ مِنْ نَبِيٍّ إِلَّا وَمَعَهُ مِنْ أَصْحَابِهِ رَفِيقٌ مِنْ أُمَّتِهِ مَعَهُ فِي الْجَنَّةِ، وَإِنَّ عُثْمَانَ بْنَ عَفَّانَ هَذَا - يَعْنِينِي - رَفِيقِي فِي الْجَنَّةِ ؟. فَقَالَ طَلْحَةُ: اللَّهُمَّ نَعَمْ. ثُمَّ انْصَرَفَ. لَمْ يُخْرِجُوهُ. طَرِيقٌ أُخْرَى: قَالَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ: بسنده عَنْ ثُمَامَةَ بْنِ حَزْنٍ الْقُشَيْرِيِّ، قَالَ: شَهِدْتُ الدَّارَ يَوْمَ أُصِيبَ عُثْمَانُ، فَاطَّلَعَ عَلَيْهِمُ اطِّلَاعَةً، فَقَالَ: ادْعُوا لِي صَاحِبَيْكُمُ اللَّذَيْنِ أَلَّبَاكُمْ عَلَيَّ، فَدُعِيَا لَهُ فَقَالَ: أَنْشُدُكُمَا اللَّهَ، أَتَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ، ﷺ، لَمَّا قَدِمَ الْمَدِينَةَ ضَاقَ الْمَسْجِدُ بِأَهْلِهِ، فَقَالَ: مَنْ يَشْتَرِي هَذِهِ الْبُقْعَةَ مِنْ خَالِصِ مَالِهِ فَيَكُونَ فِيهَا كَالْمُسْلِمِينَ وَلَهُ خَيْرٌ مِنْهَا فِي الْجَنَّةِ ؟. فَاشْتَرَيْتُهَا مِنْ خَالِصِ مَالِي فَجَعَلْتُهَا بَيْنَ الْمُسْلِمِينَ، وَأَنْتُمْ تَمْنَعُونِي أَنْ أُصَلِّيَ فِيهِ رَكْعَتَيْنِ ! ثُمَّ قَالَ: أَنْشُدُكُمُ اللَّهَ أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ، ﷺ. طَرِيقٌ أُخْرَى: قَالَ الْإِمَامُ أَحْمَدُ: بسنده قَالَ: دَعَا عُثْمَانُ رِجَالًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ، ﷺ، فِيهِمْ عَمَّارُ بْنُ يَاسِرٍ، فَقَالَ: إِنِّي سَائِلُكُمْ وَإِنِّي أُحِبُّ أَنْ تُصْدُقُونِي، نَشَدْتُكُمُ اللَّهَ، أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ، ﷺ، كَانَ يُؤْثِرُ قُرَيْشًا عَلَى سَائِرِ النَّاسِ، وَيُؤْثِرُ بَنِي هَاشِمٍ عَلَى سَائِرِ قُرَيْشٍ ؟ فَسَكَتَ الْقَوْمُ، فَقَالَ عُثْمَانُ: لَوْ أَنَّ بِيَدِي مَفَاتِيحَ الْجَنَّةِ لَأَعْطَيْتُهَا بَنِي أُمَيَّةَ حَتَّى يَدْخُلُوا مِنْ عِنْدِ آخِرِهِمْ. فَبَعَثَ إِلَى طَلْحَةَ وَالزُّبَيْرِ، فَقَالَ عُثْمَانُ: أَلَا أُحَدِّثُكُمَا عَنْهُ - يَعْنِي عَمَّارًا - أَقْبَلْتُ مَعَ رَسُولِ اللَّهِ، ﷺ، آخِذًا بِيَدِي نَتَمَشَّى فِي الْبَطْحَاءِ حَتَّى أَتَى عَلَى أَبِيهِ وَأُمِّهِ وَعَلَيْهِ يُعَذَّبُونَ، فَقَالَ أَبُو عَمَّارٍ: يَا رَسُولَ اللَّهِ، الدَّهْرَ هَكَذَا ؟ فَقَالَ لَهُ النَّبِيُّ، ﷺ: " اصْبِرْ ". ثُمَّ قَالَ: " اللَّهُمَّ اغْفِرْ لِآلِ يَاسِرٍ وَقَدْ فَعَلْتَ ". تَفَرَّدَ بِهِ أَحْمَدُ، وَلَمْ يُخَرِّجْهُ أَحَدٌ مِنْ أَصْحَابِ الْكُتُبِ. طَرِيقٌ أُخْرَى: قَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنِ ابْنِ عُمَرَ أَنَّ عُثْمَانَ أَشْرَفَ عَلَى أَصْحَابِهِ وَهُوَ مَحْصُورٌ فَقَالَ: عَلَامَ تَقْتُلُونِي ؟ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ إِلَّا بِإِحْدَى ثَلَاثٍ؛ رَجُلٌ زَنَى بَعْدَ إِحْصَانِهِ فَعَلَيْهِ الرَّجْمُ، أَوْ قَتَلَ عَمْدًا فَعَلَيْهِ الْقَوَدُ، أَوِ ارْتَدَّ بَعْدَ إِسْلَامِهِ فَعَلَيْهِ الْقَتْلُ. فَوَاللَّهِ مَا زَنَيْتُ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ، وَلَا قَتَلْتُ أَحَدًا فَأُقِيدَ نَفْسِي مِنْهُ، وَلَا ارْتَدَدْتُ مُنْذُ أَسْلَمْتُ؛ إِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. طَرِيقٌ أُخْرَى: قَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، قَالَ: أَشْرَفَ عُثْمَانُ مِنَ الْقَصْرِ وَهُوَ مَحْصُورٌ، فَقَالَ: أَنْشُدُ بِاللَّهِ مَنْ شَهِدَ رَسُولَ اللَّهِ، ﷺ، يَوْمَ حِرَاءَ، إِذِ اهْتَزَّ الْجَبَلُ فَرَكَلَهُ بِقَدَمِهِ، ثُمَّ قَالَ: اسْكُنْ حِرَاءُ لَيْسَ عَلَيْكَ إِلَّا نَبِيٌّ أَوْ صِدِّيقٌ أَوْ شَهِيدٌ، وَأَنَا مَعَهُ. فَانْتَشَدَ لَهُ رِجَالٌ. قَالَ: أَنْشُدُ بِاللَّهِ مَنْ شَهِدَ رَسُولَ اللَّهِ، ﷺ، يَوْمَ بَيْعَةِ الرِّضْوَانِ، إِذْ بَعَثَنِي إِلَى الْمُشْرِكِينَ إِلَى أَهْلِ مَكَّةَ فَقَالَ: " هَذِهِ يَدِي وَهَذِهِ يَدُ عُثْمَانَ " فَبَايَعَ لِي ؟ فَانْتَشَدَ لَهُ رِجَالٌ. إرسال عثمان ؓ وإلى معاوية وابن عامر لطرد الخوارج وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ أَنَّ عُثْمَانَ، ؓ، لَمَّا رَأَى مَا فَعَلَهُ هَؤُلَاءِ الْخَوَارِجُ مِنْ أَهْلِ الْأَمْصَارِ، مِنْ مُحَاصَرَتِهِ فِي دَارِهِ، وَمَنْعِهِ الْخُرُوجَ إِلَى الْمَسْجِدِ، كَتَبَ إِلَى مُعَاوِيَةَ بِالشَّامِ، وَإِلَى ابْنِ عَامِرٍ بِالْبَصْرَةِ، وَإِلَى أَهْلِ الْكُوفَةِ، يَسْتَنْجِدُهُمْ فِي بَعْثِ جَيْشٍ يَطْرُدُونَ هَؤُلَاءِ مِنَ الْمَدِينَةِ، فَبَعَثَ مُعَاوِيَةُ حَبِيبَ بْنَ مَسْلَمَةَ، وَانْتَدَبَ يَزِيدُ بْنُ أَسَدٍ الْقَسْرِيُّ فِي جَيْشٍ، وَبَعَثَ أَهْلُ الْكُوفَةِ جَيْشًا، وَأَهْلُ الْبَصْرَةِ جَيْشًا، فَلَمَّا سَمِعَ أُولَئِكَ بِخُرُوجِ الْجُيُوشِ إِلَيْهِمْ صَمَّمُوا فِي الْحِصَارِ، فَمَا اقْتَرَبَ الْجُيُوشُ إِلَى الْمَدِينَةِ حَتَّى جَاءَهُمْ قَتْلُ عُثْمَانَ،   ؓ، كَمَا سَنَذْكُرُهُ. وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ عُثْمَانَ اسْتَدْعَى الْأَشْتَرَ النَّخَعِيَّ، وَوُضِعَتْ لِعُثْمَانَ وِسَادَةٌ فِي كُوَّةٍ مِنْ دَارِهِ، فَأَشْرَفَ عَلَى النَّاسِ فَقَالَ لَهُ عُثْمَانُ: يَا أَشْتَرُ مَاذَا يُرِيدُونَ ؟ فَقَالَ: إِنَّهُمْ يُرِيدُونَ مِنْكَ إِمَّا أَنْ تَعْزِلَ نَفْسَكَ عَنِ الْإِمْرَةِ، وَإِمَّا أَنْ تُقِيدَ مِنْ نَفْسِكَ مَنْ قَدْ ضَرَبْتَهُ، أَوْ جَلَدْتَهُ، أَوْ حَبَسْتَهُ، وَإِمَّا أَنْ يَقْتُلُوكَ. وَفِي رِوَايَةٍ أَنَّهُمْ طَلَبُوا مِنْهُ أَنْ يَعْزِلَ نُوَّابَهُ عَنِ الْأَمْصَارِ وَيُوَلِّيَ عَلَيْهَا مَنْ يُرِيدُونَ هُمْ، وَإِنْ لَمْ يَعْزِلْ نَفْسَهُ، أَنْ يُسْلِمَ لَهُمْ مَرْوَانَ بْنَ الْحَكَمِ فَيُعَاقِبُوهُ كَمَا زَوَّرَ عَلَى عُثْمَانَ كِتَابَهُ إِلَى مِصْرَ. فَخَشِيَ عُثْمَانُ إِنْ سَلَّمَهُ إِلَيْهِمْ أَنْ يَقْتُلُوهُ، فَيَكُونَ سَبَبًا فِي قَتْلِ امْرِئٍ مُسْلِمٍ، وَمَا فَعَلَ مِنَ الْأَمْرِ مَا يَسْتَحِقُّ بِسَبَبِهِ الْقَتْلَ، وَاعْتَذَرَ عَنِ الِاقْتِصَاصِ مِمَّا قَالُوا بِأَنَّهُ رَجُلٌ ضَعِيفُ الْبَدَنِ كَبِيرُ السِّنِّ. وَأَمَّا مَا سَأَلُوهُ مِنْ خَلْعِهِ نَفْسَهُ فَإِنَّهُ لَا يَفْعَلُ وَلَا يَنْزِعُ قَمِيصًا قَمَّصَهُ اللَّهُ إِيَّاهُ، وَيَتْرُكُ أُمَّةَ مُحَمَّدٍ يَعْدُو بَعْضُهَا عَلَى بَعْضٍ، وَقَالَ لَهُمْ فِيمَا قَالَ: وَأَيُّ شَيْءٍ إِلَيَّ مِنَ الْأَمْرِ إِنْ كُنْتُ كُلَّمَا كَرِهْتُمْ أَمِيرًا عَزَلْتُهُ، وَكُلَّمَا رَضِيتُمْ عَنْهُ وَلَّيْتُهُ ؟ وَقَالَ لَهُمْ فِيمَا قَالَ: وَاللَّهِ لَئِنْ قَتَلْتُمُونِي لَا تَتَحَابُّوا بَعْدِي أَبَدًا، وَلَا تُصَلُّوا جَمِيعًا أَبَدًا، وَلَا تُقَاتِلُوا بَعْدِي عَدُوًّا جَمِيعًا أَبَدًا. وَقَدْ صَدَقَ، ؓ فِيمَا قَالَ. وعن النُّعْمَانُ بْنُ بَشِيرٍ قَالَ: كَتَبَ مَعِي مُعَاوِيَةُ إِلَى عَائِشَةَ كِتَابًا فَدَفَعَتْ إِلَيْهَا كِتَابَهُ، فَحَدَّثَتْنِي أَنَّهَا سَمِعَتْ رَسُولَ اللَّهِ، ﷺ، يَقُولُ لِعُثْمَانَ: إِنَّ اللَّهَ لَعَلَّهُ يُقَمِّصُكَ قَمِيصًا فَإِنْ أَرَادَكَ أَحَدٌ عَلَى خَلْعِهِ فَلَا تَخْلَعْهُ ثَلَاثَ مَرَّاتٍ. قَالَ النُّعْمَانُ: فَقُلْتُ يَا أُمَّ الْمُؤْمِنِينَ، فَأَيْنَ كُنْتِ عَنْ هَذَا الْحَدِيثِ ؟ فَقَالَتْ: يَا بُنَيَّ، وَاللَّهِ أُنْسِيتُهُ. وَعَنْ أَبِي سَهْلَةَ، عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ، ﷺ: " ادْعُوا لِي بَعْضَ أَصْحَابِي ". قُلْتُ: أَبُو بَكْرٍ ؟ قَالَ: " لَا ". قُلْتُ: عُمَرُ ؟ قَالَ: " لَا ". قُلْتُ: ابْنُ عَمِّكَ عَلِيٌّ ؟ قَالَ: " لَا ". قَالَتْ: قُلْتُ: عُثْمَانُ ؟ قَالَ: " نَعَمْ ". فَلَمَّا جَاءَ قَالَ: تَنَحَّيْ. فَجَعَلَ يُسَارُّهُ وَلَوْنُ عُثْمَانَ يَتَغَيَّرُ. فَلَمَّا كَانَ يَوْمُ الدَّارِ وَحُصِرَ فِيهَا قُلْنَا: يَا أَمِيرَ الْمُؤْمِنِينَ أَلَا تُقَاتِلُ ؟ قَالَ: لَا؛ إِنَّ رَسُولَ اللَّهِ، ﷺ، عَهِدَ إِلَيَّ عَهْدًا وَإِنِّي صَابِرٌ نَفْسِي عَلَيْهِ. وَعَنْ يَزِيدَ بْنِ عَمْرٍو أَنَّهُ سَمِعَ أَبَا ثَوْرٍ الْفَهْمِيَّ يَقُولُ: قَدِمْتُ عَلَى عُثْمَانَ فَبَيْنَا أَنَا عِنْدَهُ فَخَرَجْتُ فَإِذَا بِوَفْدِ أَهْلِ مِصْرَ قَدْ رَجَعُوا فَدَخَلْتُ عَلَى عُثْمَانَ فَأَعْلَمْتُهُ، فَقَالَ: وَكَيْفَ رَأَيْتَهُمْ ؟ فَقُلْتُ: رَأَيْتُ فِي وُجُوهِهِمُ الشَّرَّ، وَعَلَيْهِمُ ابْنُ عُدَيْسٍ الْبَلَوِيُّ، فَصَعِدَ ابْنُ عُدَيْسٍ مِنْبَرَ رَسُولِ اللَّهِ، ﷺ، فَصَلَّى بِهِمُ الْجُمُعَةَ وَتَنَقَّصَ عُثْمَانَ فِي خُطْبَتِهِ، فَدَخَلْتُ عَلَى عُثْمَانَ فَأَخْبَرْتُهُ بِمَا قَامَ فِيهِمْ، فَقَالَ: كَذَبَ وَاللَّهِ ابْنُ عُدَيْسٍ، وَلَوْلَا مَا ذَكَرَ مَا ذَكَرْتُ ذَلِكَ، إِنِّي لَرَابِعُ أَرْبَعَةٍ فِي الْإِسْلَامِ، وَلَقَدْ أَنْكَحَنِي رَسُولُ اللَّهِ، ﷺ، ابْنَتَهُ، ثُمَّ تُوُفِّيَتْ، فَأَنْكَحَنِي ابْنَتَهُ الْأُخْرَى، وَاللَّهِ وَلَا زَنَيْتُ وَلَا سَرَقْتُ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ، وَلَا تَعَتَّيْتُ وَلَا تَمَنَّيْتُ مُنْذُ أَسْلَمْتُ، وَلَا مَسَسْتُ فَرْجِي بِيَمِينِي مُنْذُ بَايَعْتُ بِهَا رَسُولَ اللَّهِ، ﷺ، وَلَقَدْ جَمَعْتُ الْقُرْآنَ عَلَى عَهْدِ رَسُولِ اللَّهِ، ﷺ، وَلَا أَتَتْ عَلَيَّ جُمُعَةٌ إِلَّا وَأَنَا أُعْتِقُ فِيهَا رَقَبَةً مُنْذُ أَسْلَمْتُ، إِلَّا أَنْ لَا أَجِدَهَا فِي تِلْكَ الْجُمُعَةِ فَأَجْمَعَهَا فِي الْجُمُعَةِ الثَّانِيَةِ.

     ✧ Description of the siege of the Commander of the Faithful ʿUthmān b. ʿAffān, ؓ When what happened on Friday took place, and the Commander of the Faithful ʿUthmān was wounded while he was at the top of the pulpit and fell unconscious, and was carried to his house, the matter worsened and those rough mixed crowds of people became covetous of him, forced him into his house, constrained him, and surrounded it besieging him. Many of the Companions stayed in their homes, and a group of the sons of the Companions went to him at the command of their fathers; among them al-Ḥasan and al-Ḥusayn, and ʿAbd Allāh b. al-Zubayr—who was the commander of the house—and ʿAbd Allāh b. ʿUmar. They defended him and fought on his behalf so that none of them could reach him. Some people abandoned him hoping that he would yield to those people in one of the things they asked, for they had demanded of him either that he depose himself or that he hand over Marwān b. al-Ḥakam to them. It never occurred to anyone that he would be killed, except what was in the minds of those rebels against him. ʿUthmān was cut off from the mosque, and he only came out to it a little at the beginning of the affair, then he was completely cut off at its end. During these days al-Ghāfiqī b. Ḥarb led the people in prayer. The siege lasted more than a month. It is said: forty days. Until the end of it was that he was killed as a martyr, ؓ, as we shall explain, if God Almighty wills. What Ibn Jarīr mentioned is that the one who led the people in prayer during this period while ʿUthmān was besieged was Ṭalḥah b. ʿUbayd Allāh. Al-Wāqidī narrated that ʿAlī also prayed, Abū Ayyūb prayed, and Sahl b. Ḥunayf prayed with them, and ʿAlī used to gather them together, and he was the one who prayed with them afterward. He addressed the people during the midst of that with some things, and matters occurred of which we will mention what is easy. And from God is the help sought. Imam Aḥmad said: with his chain of transmission from: al-Aḥnaf said: We set out as pilgrims and passed by Madinah. While we were at our camp, a messenger came to us and said: The people are in the mosque. So I and my companion went, and there were the people gathered around a group in the mosque. He said: I made my way through them until I stood over them, and there were ʿAlī b. Abī Ṭālib, al-Zubayr, Ṭalḥah, and Saʿd b. Abī Waqqāṣ. He said: It was not quicker than that ʿUthmān came walking and said: Is ʿAlī here? They said: Yes. He said: Is al-Zubayr here? They said: Yes. He said: Is Saʿd here? They said: Yes. He said: I adjure you by God, besides whom there is no god, do you know that the Messenger of God, ﷺ, said: Whoever buys the mirbad of Banū Fulān, God forgives him, so I bought it, then I came to the Messenger of God, ﷺ, and said: I have bought it. He said: 'Put it in our mosque, and its reward is yours'? They said: Yes. He said: I adjure you by God, besides whom there is no god, do you know that the Messenger, ﷺ, said: Who will buy the well of Rūmah? So I bought it for such and such, then I came to the Messenger of God, ﷺ, and said: I have bought it—meaning the well of Rūmah—and he said: Make it a drinking place for the Muslims, and its reward is yours'? They said: Yes. He said: I adjure you by God, besides whom there is no god, do you know that the Messenger of God, ﷺ, looked at the faces of the people on the day of the army of hardship and said: Whoever equips these, God forgives him, so I equipped them until they lacked neither a halter nor a fetter? They said: O God, yes. Then he said: O God, bear witness, O God, bear witness, O God, bear witness. Then he departed. Another chain: ʿAbd Allāh b. Aḥmad said: with his chain of transmission from Zayd b. Aslam, from his father, who said: I witnessed ʿUthmān on the day he was besieged in the place of the funeral biers, and if a stone had been thrown it would not have fallen except on a man's head. I saw ʿUthmān look out from the small door that is next to the station of Gabriel, and he said: O people, is Ṭalḥah among you? They were silent. Then he said: O people, is Ṭalḥah among you? They were silent. Then he said: O people, is Ṭalḥah among you? Ṭalḥah b. ʿUbayd Allāh stood up, and ʿUthmān said to him: Do I not see you here? I did not think that you would be in a group of people who hear my call three times and then do not answer me. I adjure you by God, O Ṭalḥah, do you remember the day when I and you were with the Messenger of God, ﷺ, in such and such a place, and none of his companions was with him except me and you—he said: Yes—and the Messenger of God, ﷺ, said to you: O Ṭalḥah, there is no prophet but that with him among his companions is a companion from his community who will be with him in Paradise, and this ʿUthmān b. ʿAffān—meaning me—is my companion in Paradise? Ṭalḥah said: O God, yes. Then he departed. They did not let him out. Another chain: ʿAbd Allāh b. Aḥmad said: with his chain of transmission from Thumāmah b. Ḥazn al-Qushayrī, who said: I witnessed the house on the day ʿUthmān was killed. He looked out at them with a single look and said: Call for me your two companions who incited you against me. They were called for him, and he said: I adjure you both by God, do you know that when the Messenger of God, ﷺ, came to Madinah, the mosque was too narrow for its people, and he said: Who will buy this plot from his pure wealth, so that he may be in it like the Muslims and have something better than it in Paradise? So I bought it from my pure wealth and made it for the Muslims, and you are preventing me from praying two rakʿahs in it! Then he said: I adjure you by God, do you know that the Messenger of God, ﷺ... Another chain: Imam Aḥmad said: with his chain of transmission: He said: ʿUthmān called men from the companions of the Messenger of God, ﷺ, among them ʿAmmār b. Yāsir, and said: I am going to ask you, and I would like you to tell me the truth. I adjure you by God, do you know that the Messenger of God, ﷺ, used to prefer Quraysh over the rest of the people, and preferred Banū Hāshim over the rest of Quraysh? The people were silent, and ʿUthmān said: If I had in my hand the keys of Paradise, I would give them to Banū Umayyah so that they could enter from the last of them. Then he sent for Ṭalḥah and al-Zubayr, and ʿUthmān said: Shall I tell you about him—meaning ʿAmmār—I came with the Messenger of God, ﷺ, holding my hand, walking in the pebbly plain until he came upon his father and mother while they were being tortured. Abū ʿAmmār said: O Messenger of God, is time like this? The Prophet, ﷺ, said to him: 'Be patient.' Then he said: 'O God, forgive the family of Yāsir, and You have done so.' Only Aḥmad transmitted this, and none of the compilers of the books included it. Another chain: Imam Aḥmad said: with his chain of transmission from Ibn ʿUmar that ʿUthmān looked out at his companions while he was besieged and said: Why would you kill me? I heard the Messenger of God, ﷺ, say: The blood of a Muslim man is not permissible except for one of three: a man who commits adultery after being married, upon him is stoning; or one who kills intentionally, upon him is retaliation; or one who apostatizes after his Islam, upon him is execution. By God, I did not commit adultery in ignorance or in Islam, nor did I kill anyone that I should give my life in retaliation for him, nor did I apostatize since I became Muslim. I bear witness that there is no god but God, and that Muḥammad is His servant and His messenger. Another chain: Imam Aḥmad said: with his chain of transmission from Abū Salamah b. ʿAbd al-Raḥmān, who said: ʿUthmān looked out from the palace while he was besieged and said: I adjure by God anyone who witnessed the Messenger of God, ﷺ, on the day of Ḥirāʾ, when the mountain shook and he kicked it with his foot, then said: Be still, Ḥirāʾ, for upon you there is only a prophet, a truthful one, or a martyr, and I was with him. Men testified for him. He said: I adjure by God anyone who witnessed the Messenger of God, ﷺ, on the day of the pledge of al-Riḍwān, when he sent me to the polytheists, to the people of Makkah, and said: 'This is my hand, and this is the hand of ʿUthmān,' and pledged allegiance on my behalf? Men testified for him. ʿUthmān's, ؓ, sending to Muʿāwiyah and Ibn ʿĀmir to drive out the Kharijites Ibn Jarīr mentioned that when ʿUthmān, ؓ, saw what these Kharijites from the garrison towns had done in besieging him in his house and preventing him from going out to the mosque, he wrote to Muʿāwiyah in Syria, and to Ibn ʿĀmir in Basra, and to the people of Kufa, seeking their aid in sending an army to drive those people from Madinah. Muʿāwiyah sent Ḥabīb b. Maslamah, and Yazīd b. Asad al-Qasrī was enlisted in an army, and the people of Kufa sent an army, and the people of Basra sent an army. When those people heard of the armies setting out against them, they became more determined in the siege, and the armies had hardly approached Madinah when the news of the killing of ʿUthmān, ؓ, reached them, as we shall mention. Ibn Jarīr mentioned that ʿUthmān summoned al-Ashtar al-Nakhaʿī, and a cushion was placed for ʿUthmān in an opening of his house, and he looked out at the people. ʿUthmān said to him: O Ashtar, what do they want? He said: They want from you either that you depose yourself from the rule, or that you allow retaliation against yourself from those you have struck, or flogged, or imprisoned, or they will kill you. In another narration, they asked him to dismiss his governors from the garrison towns and appoint over them whomever they wished, and if he would not depose himself, to hand over Marwān b. al-Ḥakam to them so that they could punish him, since he had forged ʿUthmān's letter to Egypt. ʿUthmān feared that if he handed him over to them they would kill him, and thus he would be a cause of killing a Muslim man, and what he did of the affair did not deserve killing. He excused himself from retaliation for what they said because he was a man weak of body and advanced in age. As for their request that he depose himself, he would not do it, nor would he take off a shirt which God had clothed him with, and leave the community of Muḥammad with some of it transgressing against others. He said to them, among other things: And what do I have to do with the affair if every time you dislike a governor I dismiss him, and every time you are pleased with him I appoint him? And he said to them, among other things: By God, if you kill me, you will never love one another after me, never pray together after me, and never fight an enemy together after me. And he spoke the truth, ؓ, in what he said. From al-Nuʿmān b. Bashīr, who said: Muʿāwiyah wrote a letter with me to ʿĀʾishah, and I delivered his letter to her. She told me that she heard the Messenger of God, ﷺ, say to ʿUthmān: God may clothe you with a shirt, and if someone wants you to take it off, do not take it off—three times. Al-Nuʿmān said: I said: O Mother of the Believers, where were you regarding this ḥadīth? She said: O my son, by God, I forgot it. From Abū Sahlah, from ʿĀʾishah, who said: The Messenger of God, ﷺ, said: 'Call for me one of my companions.' I said: Abū Bakr? He said: 'No.' I said: ʿUmar? He said: 'No.' I said: Your cousin ʿAlī? He said: 'No.' She said: I said: ʿUthmān? He said: 'Yes.' When he came, he said: Move aside. Then he began to speak privately with him, and ʿUthmān's color was changing. When the day of the house came and he was besieged in it, we said: O Commander of the Faithful, will you not fight? He said: No; the Messenger of God, ﷺ, made a covenant with me, and I am patiently restraining myself for it. From Yazīd b. ʿAmr that he heard Abū Thawr al-Fahmī say: I came to ʿUthmān, and while I was with him I went out, and there was the delegation of the people of Egypt returning. I entered upon ʿUthmān and informed him, and he said: How did you see them? I said: I saw evil in their faces, and over them was Ibn ʿUdays al-Balawī. Ibn ʿUdays ascended the pulpit of the Messenger of God, ﷺ, and led them in Friday prayer, and belittled ʿUthmān in his sermon. I entered upon ʿUthmān and told him what he had said among them. He said: Ibn ʿUdays lied, by God, and were it not for what he mentioned I would not have mentioned that. I was the fourth of four in Islam, and the Messenger of God, ﷺ, married me to his daughter, then she died, and he married me to his other daughter. By God, I did not commit adultery or steal in ignorance or in Islam, nor did I transgress or wish since I became Muslim, and I did not touch my private part with my right hand since I pledged allegiance with it to the Messenger of God, ﷺ. I collected the Qurʾān during the lifetime of the Messenger of God, ﷺ, and no Friday has passed me since I became Muslim except that I freed a slave on it, unless I could not find one that Friday, then I combined them on the second Friday.

228. Tarikh (al-Tabari) 2025No grade recorded

     فَصْلٌ كَانَ الْحِصَارُ مُسْتَمِرًّا مِنْ أَوَاخِرَ ذِي الْقِعْدَةِ إِلَى يَوْمِ الْجُمُعَةَ الثَّامِنَ عَشَرَ مِنْ ذِي الْحِجَّةِ، فَلَمَّا كَانَ قَبْلَ ذَلِكَ بِيَوْمٍ، قَالَ عُثْمَانُ لِلَّذِينِ عِنْدَهُ فِي الدَّارِ مِنْ أَبْنَاءِ الْمُهَاجِرِينَ وَالْأَنْصَارِ - وَكَانُوا قَرِيبًا مِنْ سَبْعِمِائَةٍ؛ فِيهِمْ عَبْدُ اللَّهِ بْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَالْحَسَنُ، وَالْحُسَيْنُ، وَمَرْوَانُ، وَأَبُو هُرَيْرَةَ، وَخَلْقٌ مِنْ مَوَالِيهِ، وَلَوْ تَرَكَهُمْ لَمَنَعُوهُ، فَقَالَ لَهُمْ: أُقْسِمَ عَلَى مَنْ لِي عَلَيْهِ حَقٌّ أَنْ يَكُفَّ يَدَهُ، وَأَنْ يَنْطَلِقَ إِلَى مَنْزِلِهِ. وَعِنْدَهُ مِنْ أَعْيَانِ الصَّحَابَةِ وَأَبْنَائِهِمْ جَمٌّ غَفِيرٌ. وَقَالَ لِرَقِيقِهِ: مَنْ أَغْمَدَ سَيْفَهُ فَهُوَ حُرٌّ. فَبَرُدَ الْقِتَالُ مِنْ دَاخِلِ الدَّارِ، وَحَمِيَ مِنْ خَارِجٍ، وَاشْتَدَّ الْأَمْرُ وَكَانَ سَبَبُ ذَلِكَ أَنَّ عُثْمَانَ رَأَى فِي الْمَنَامِ رُؤْيَا دَلَّتْ عَلَى اقْتِرَابِ أَجَلِهِ، فَاسْتَسْلَمَ لِأَمْرِ اللَّهِ رَجَاءَ مَوْعُودِهِ، وَشَوْقًا إِلَى رَسُولِ اللَّهِ، ﷺ، وَلِيَكُونَ خَيْرَ ابْنَيْ آدَمَ حَيْثُ قَالَ حِينَ أَرَادَ أَخُوهُ قَتْلَهُ: إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ وَذَلِكَ جَزَاءُ الظَّالِمِينَ [ الْمَائِدَةِ: 29 ]. وَرُوِيَ أَنَّ آخِرَ مَنْ خَرَجَ مِنْ عِنْدِ عُثْمَانَ مِنَ الدَّارِ بَعْدَ أَنْ عَزَمَ عَلَيْهِمْ فِي الْخُرُوجِ، الْحَسَنُ بْنُ عَلِيٍّ وَقَدْ جُرِحَ، وَكَانَ أَمِيرَ الْحَرْبِ عَلَى أَهْلِ الدَّارِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، ؓ. وعَنْ سَالِمٍ أَوْ نَافِعٍ، أَنَّ ابْنَ عُمَرَ لَمْ يَلْبَسْ سِلَاحَهُ بَعْدَ رَسُولِ اللَّهِ، ﷺ، إِلَّا يَوْمَ الدَّارِ، وَيَوْمَ نَجْدَةَ الْحَرُورِيِّ وَعَنِ النُّعْمَانِ بْنِ بَشِيرٍ، عَنْ نَائِلَةَ بِنْتِ الْفَرَافِصَةِ الْكَلْبِيَّةِ - امْرَأَةِ عُثْمَانَ - قَالَتْ: لَمَّا حُصِرَ عُثْمَانُ ظَلَّ الْيَوْمَ الَّذِي كَانَ قَبْلَ قَتْلِهِ صَائِمًا، فَلَمَّا كَانَ عِنْدَ إِفْطَارِهِ سَأَلَهُمُ الْمَاءَ الْعَذْبَ، فَأَبَوْا عَلَيْهِ وَقَالُوا: دُونَكَ ذَلِكَ الرَّكِيَّ - وَرَكِيٌّ فِي الدَّارِ الَّذِي يُلْقَى فِيهِ النَّتِنُ - قَالَتْ: فَلَمْ يُفْطِرْ، فَأَتَيْتُ جَارَاتٍ لَنَا عَلَى أَجَاجِيرَ مُتَوَاصِلَةٍ - وَذَلِكَ فِي السَّحَرِ - فَسَأَلْتُهُمُ الْمَاءَ الْعَذْبَ فَأَعْطَوْنِي كُوزًا مِنْ مَاءٍ، فَأَتَيْتُهُ فَقُلْتُ: هَذَا مَاءٌ عَذْبٌ أَتَيْتُكَ بِهِ. قَالَتْ: فَنَظَرَ فَإِذَا الْفَجْرُ قَدْ طَلَعَ فَقَالَ: إِنِّي أَصْبَحْتُ صَائِمًا. قَالَتْ: فَقُلْتُ: وَمِنْ أَيْنَ وَلَمْ أَرَ أَحَدًا أَتَاكَ بِطَعَامٍ وَلَا شَرَابٍ ؟ فَقَالَ: إِنِّي رَأَيْتُ رَسُولَ اللَّهِ، ﷺ، اطَّلَعَ عَلَيَّ مِنْ هَذَا السَّقْفِ وَمَعَهُ دَلْوٌ مِنْ مَاءٍ فَقَالَ: " اشْرَبْ يَا عُثْمَانُ ". فَشَرِبْتُ حَتَّى رَوِيتُ ثُمَّ قَالَ: " ازْدَدْ ". فَشَرِبْتُ حَتَّى نَهِلْتُ ثُمَّ قَالَ: " أَمَا إِنَّ الْقَوْمَ سَيَبْكُرُونَ عَلَيْكَ، فَإِنْ قَاتَلْتَهُمْ ظَفِرْتَ، وَإِنْ تَرَكْتَهُمْ أَفْطَرْتَ عِنْدَنَا ". قَالَتْ: فَدَخَلُوا عَلَيْهِ مِنْ يَوْمِهِ فَقَتَلُوهُ. وَقَالَ أَبُو يَعْلَى الْمَوْصِلِيُّ، وَعَبْدُ اللَّهِ بْنُ الْإِمَامِ أَحْمَدَ: حَدَّثَنِي عُثْمَانُ بْنُ أَبِي شَيْبَةَ، ثَنَا يُونُسُ بْنُ أَبِي يَعْفُورٍ الْعَبْدِيُّ، عَنْ أَبِيهِ، عَنْ مُسْلِمٍ أَبِي سَعِيدٍ مَوْلَى عُثْمَانَ بْنِ عَفَّانَ، أَنَّ عُثْمَانَ أَعْتَقَ عِشْرِينَ مَمْلُوكًا، وَدَعَا بِسَرَاوِيلَ فَشَدَّهَا وَلَمْ يَلْبَسْهَا فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ، وَقَالَ: إِنِّي رَأَيْتُ رَسُولَ اللَّهِ، ﷺ، فِي الْمَنَامِ وَأَبَا بَكْرٍ وَعُمَرَ وَإِنَّهُمْ قَالُوا لِي: " اصْبِرْ فَإِنَّكَ تُفْطِرُ عِنْدَنَا الْقَابِلَةَ ". ثُمَّ دَعَا بِمُصْحَفٍ فَنَشَرَهُ بَيْنَ يَدَيْهِ، فَقُتِلَ وَهُوَ بَيْنَ يَدَيْهِ. قُلْتُ: إِنَّمَا لَبِسَ السَّرَاوِيلَ، ؓ، فِي هَذَا الْيَوْمِ لِئَلَّا تَبْدُوَ عَوْرَتَهُ إِذَا قُتِلَ ; فَإِنَّهُ كَانَ شَدِيدَ الْحَيَاءِ، كَانَتْ تَسْتَحْيِي مِنْهُ الْمَلَائِكَةُ،  كَمَا نَطَقَ بِذَلِكَ النَّبِيُّ، ﷺ. وَوَضَعَ بَيْنَ يَدَيْهِ الْمُصْحَفَ يَتْلُو فِيهِ، وَاسْتَسْلَمَ لِقَضَاءِ اللَّهِ، عَزَّ وَجَلَّ، وَكَفَّ يَدَهُ عَنِ الْقِتَالِ، وَأَمَرَ النَّاسَ وَعَزَمَ عَلَيْهِمْ أَنْ لَا يُقَاتِلُوا دُونَهُ، وَلَوْلَا عَزِيمَتُهُ عَلَيْهِمْ لَنَصَرُوهُ مِنْ أَعْدَائِهِ، وَلَكِنْ كَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا. وَقَالَ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ: إِنَّ عُثْمَانَ، ؓ، أَوْصَى إِلَى الزُّبَيْرِ. وَقَالَ الْأَصْمَعِيُّ عَنِ الْعَلَاءِ بْنِ الْفَضْلِ عَنْ أَبِيهِ قَالَ: لَمَّا قُتِلَ عُثْمَانُ فَتَّشُوا خَزَائِنَهُ فَوَجَدُوا فِيهَا صُنْدُوقًا مُقْفَلًا، فَفَتَحُوهُ فَوَجَدُوا فِيهِ حُقَّةً فِيهَا وَرَقَةٌ مَكْتُوبٌ فِيهَا: هَذِهِ وَصِيَّةُ عُثْمَانَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، عُثْمَانُ بْنُ عَفَّانَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ الْجَنَّةَ حَقٌّ، وَأَنَّ النَّارَ حَقٌّ، وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ، لِيَوْمٍ لَا رَيْبَ فِيهِ، إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ، عَلَيْهَا يَحْيَا وَعَلَيْهَا يَمُوتُ، وَعَلَيْهَا يُبْعَثُ إِنْ شَاءَ اللَّهُ تَعَالَى. وَرَوَى ابْنُ عَسَاكِرَ أَنَّ عُثْمَانَ، ؓ، قَالَ يَوْمَ دَخَلُوا عَلَيْهِ فَقَتَلُوهُ: أَرَى الْمَوْتَ لَا يُبْقِي عَزِيزًا وَلَمْ يَدَعْ لِعَادٍ مَلَاذًا فِي الْبِلَادِ وَمُرْتَقَى وَقَالَ أَيْضًا: يُبَيِّتُ أَهْلَ الْحِصْنِ وَالْحِصْنُ مُغْلَقٌ     وَيَأْتِي الْجِبَالَ فِي شَمَارِيخِهَا الْعُلَا

     ✧ Section The siege continued from the end of Dhū al-Qaʿdah until Friday the eighteenth of Dhū al-Ḥijjah. When it was one day before that, ʿUthmān said to those with him in the house from the sons of the Muhājirūn and the Anṣār — and they were close to seven hundred, among them ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. al-Zubayr, al-Ḥasan, al-Ḥusayn, Marwān, Abū Hurayrah, and many of his mawālī, and if he had left them they would have defended him — he said to them: I adjure anyone over whom I have a right to restrain his hand and depart to his own dwelling. With him were a great multitude of the notable Companions and their sons. And he said to his slaves: Whoever sheathes his sword is free. So the fighting cooled within the house and raged from outside, and the matter intensified. The cause of that was that ʿUthmān saw in a dream a vision that indicated the approach of his appointed time, so he submitted to the command of God, hoping for His promise and longing for the Messenger of God ﷺ, and so that he would be the better of the two sons of Adam, where he said when his brother wanted to kill him: Indeed I wish that you should bear my sin and your sin and so be among the companions of the Fire, and that is the recompense of the wrongdoers [al-Māʾidah: 29]. It is related that the last person to leave ʿUthmān from the house after he had made them resolve to leave was al-Ḥasan b. ʿAlī, and he had been wounded. The commander of the fighting over the people of the house was ʿAbd Allāh b. al-Zubayr ؓ. From Sālim or Nāfiʿ, that Ibn ʿUmar did not wear his weapon after the Messenger of God ﷺ except on the Day of the House and the day of Najdah al-Ḥarūrī. From al-Nuʿmān b. Bashīr, from Nāʾilah bt. al-Farāfiṣah al-Kalbiyyah — the wife of ʿUthmān — she said: When ʿUthmān was besieged, he remained fasting on the day that was before his killing. When it was time for his breaking of the fast, he asked them for fresh water, but they refused him and said: You have that well — a well in the house into which filth was thrown. She said: So he did not break his fast. I went to neighbor women of ours on adjoining rooftops — that was in the pre-dawn — and I asked them for fresh water, and they gave me a jug of water. I brought it to him and said: This is fresh water that I have brought you. She said: He looked and saw that dawn had risen, and he said: I have entered the morning fasting. She said: I said: From what? I have not seen anyone bring you food or drink. He said: I saw the Messenger of God ﷺ look down upon me from this roof, and with him was a bucket of water, and he said: “Drink, O ʿUthmān.” So I drank until I was quenched. Then he said: “Drink more.” So I drank until I had drunk my fill. Then he said: “Indeed the people will come early against you. If you fight them, you will prevail, and if you leave them, you will break your fast with us.” She said: So they entered upon him on that day and killed him. Abū Yaʿlā al-Mawṣilī and ʿAbd Allāh b. al-Imām Aḥmad said: ʿUthmān b. Abī Shaybah narrated to me, Yūnus b. Abī Yaʿfūr al-ʿAbdī narrated to us, from his father, from Muslim Abū Saʿīd, mawlā of ʿUthmān b. ʿAffān, that ʿUthmān freed twenty slaves and called for a pair of trousers and tied them on, and he had not worn them in Jāhiliyyah or in Islam. And he said: I saw the Messenger of God ﷺ in a dream, and Abū Bakr and ʿUmar, and they said to me: “Be patient, for you will break your fast with us tomorrow night.” Then he called for a muṣḥaf and spread it before him, and he was killed while it was before him. I say: He wore the trousers ؓ on that day only so that his private parts would not be exposed if he were killed, for he was intensely bashful; the angels felt shy of him, as the Prophet ﷺ declared. He placed the muṣḥaf before him and recited from it, submitting to the decree of God, mighty and majestic, and he restrained his hand from fighting, and he commanded the people and made them resolve not to fight on his behalf. Were it not for his resolution upon them, they would have defended him against his enemies, but the command of God was a decreed destiny. Hishām b. ʿUrwah said, from his father: ʿUthmān ؓ made his will to al-Zubayr. Al-Aṣmaʿī said, from al-ʿAlāʾ b. al-Faḍl, from his father, who said: When ʿUthmān was killed, they searched his treasuries and found in them a locked chest. They opened it and found in it a small box containing a paper on which was written: This is the will of ʿUthmān: In the name of God, the Compassionate, the Merciful. ʿUthmān b. ʿAffān bears witness that there is no god but God alone, without partner, and that Muḥammad is His servant and Messenger, and that Paradise is true, and that the Fire is true, and that God will raise those in the graves for a day about which there is no doubt. Indeed God does not fail in His promise. Upon it he lives, and upon it he dies, and upon it he will be raised, if God, exalted, wills. Ibn ʿAsākir related that ʿUthmān ؓ said on the day they entered upon him and killed him: I see death spares no mighty one and has not left for ʿĀd a refuge in the lands or a high place to climb And he also said: It passes the night over the people of the fortress while the fortress is locked and it comes to the mountains in their lofty peaks

229. Tarikh (al-Tabari) 2026No grade recorded

     صِفَةُ قَتْلِهِ، ؓ   وعن وَثَّابٌ قَالَ: بَعَثَنِي عُثْمَانُ فَدَعَوْتُ لَهُ الْأَشْتَرَ فَقَالَ: مَا يُرِيدُ النَّاسُ ؟ قَالَ: ثَلَاثٌ لَيْسَ مِنْ إِحْدَاهُنَّ بُدٌّ. قَالَ: مَا هُنَّ ؟ قَالَ: يُخَيِّرُونَكَ بَيْنَ أَنْ تَخْلَعَ لَهُمْ أَمْرَهُمْ فَتَقُولَ: هَذَا أَمْرُكُمْ فَاخْتَارُوا مَنْ شِئْتُمْ، وَبَيْنَ أَنْ تُقِصَّ مِنْ نَفْسِكَ، فَإِنْ أَبَيْتَ فَإِنَّ الْقَوْمَ قَاتِلُوكَ. فَقَالَ: أَمَّا أَنْ أَخْلَعَ لَهُمْ أَمْرَهُمْ فَمَا كُنْتُ لِأَخْلَعَ سِرْبَالًا سَرْبَلَنِيهِ اللَّهُ، وَأَمَّا أَنْ أُقِصَّ لَهُمْ مِنْ نَفْسِي، فَوَاللَّهِ لَقَدْ عَلِمْتُ أَنَّ صَاحِبَيَّ بَيْنَ يَدَيَّ قَدْ كَانَا يُعَاقِبَانِ، وَمَا يَقُومُ بَدَنِي بِالْقِصَاصِ، وَأَمَّا أَنْ يَقْتُلُونِي، فَوَاللَّهِ لَئِنْ قَتَلْتُمُونِي لَا تَحَابُّونَ بَعْدِي أَبَدًا، وَلَا تُصَلُّونَ بَعْدِي جَمِيعًا أَبَدًا، وَلَا تُقَاتِلُونَ بَعْدِي عَدُوًّا جَمِيعًا أَبَدًا. قَالَ: وَجَاءَ رُوَيْجِلٌ كَأَنَّهُ ذِئْبٌ فَاطَّلَعَ مِنْ بَابٍ وَرَجَعَ، وَجَاءَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فِي ثَلَاثَةَ عَشَرَ رَجُلًا، فَأَخَذَ بِلِحْيَتِهِ فَقَالَ بِهَا حَتَّى سَمِعْتُ وَقْعَ أَضْرَاسِهِ، فَقَالَ: مَا أَغْنَى عَنْكَ مُعَاوِيَةُ، وَمَا أَغْنَى عَنْكَ ابْنُ عَامِرٍ، وَمَا أَغْنَتْ عَنْكَ كُتُبُكَ. قَالَ: أَرْسِلْ لِحْيَتِي يَا ابْنَ أَخِي. قَالَ: فَأَنَا رَأَيْتُهُ اسْتَعْدَى رَجُلًا مِنَ الْقَوْمِ بِعَيْنِهِ - يَعْنِي أَشَارَ إِلَيْهِ - فَقَامَ إِلَيْهِ بِمِشْقَصٍ فَوَجَأَ بِهِ رَأْسَهُ. قُلْتُ: ثُمَّ مَهْ ؟ قَالَ: ثُمَّ تَعَاوَرُوا عَلَيْهِ وَاللَّهِ حَتَّى قَتَلُوهُ. وَقَالَ سَيْفُ بْنُ عُمَرَ التَّمِيمِيُّ، رَحِمَهُ اللَّهُ، عَنِ الْغُصْنِ بْنِ الْقَاسِمِ، عَنْ رَجُلٍ، عَنْ خَنْسَاءَ مَوْلَاةِ أُسَامَةَ بْنِ زَيْدٍ - وَكَانَتْ تَكُونُ مَعَ نَائِلَةَ بِنْتِ الْفَرَافِصَةِ امْرَأَةِ عُثْمَانَ - أَنَّهَا كَانَتْ فِي الدَّارِ، وَدَخَلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فَأَخَذَ بِلِحْيَتِهِ وَأَهْوَى بِمَشَاقِصَ مَعَهُ لِيَجَأَ بِهَا فِي حَلْقِهِ، فَقَالَ: مَهْلًا يَا ابْنَ أَخِي، فَوَاللَّهِ لَقَدْ أَخَذْتَ مَأْخَذًا مَا كَانَ أَبُوكَ لِيَأْخُذَ بِهِ. فَتَرَكَهُ وَانْصَرَفَ مُسْتَحْيِيًا نَادِمًا، فَاسْتَقْبَلَهُ الْقَوْمُ عَلَى بَابِ الصُّفَّةِ، فَرَدَّهُمْ طَوِيلًا حَتَّى غَلَبُوهُ فَدَخَلُوا، وَخَرَجَ مُحَمَّدٌ رَاجِعًا، فَأَتَاهُ رَجُلٌ بِيَدِهِ جَرِيدَةٌ يُقَدِّمُهُمْ حَتَّى قَامَ عَلَى عُثْمَانَ، فَضَرَبَ بِهَا رَأْسَهُ فَشَجَّهُ، فَقَطَرَ دَمُهُ عَلَى الْمُصْحَفِ حَتَّى لَطَّخَهُ، ثُمَّ تَغَاوَوْا عَلَيْهِ، فَأَتَاهُ رَجُلٌ فَضَرَبَهُ عَلَى الثَّدْيِ بِالسَّيْفِ، وَوَثَبَتْ نَائِلَةُ بِنْتُ الْفَرَافِصَةِ الْكَلْبِيَّةُ فَصَاحَتْ وَأَلْقَتْ نَفْسَهَا عَلَيْهِ، وَقَالَتْ: يَا بِنْتَ شَيْبَةَ أَيُقْتَلُ أَمِيرُ الْمُؤْمِنِينَ ! وَأَخَذَتِ السَّيْفَ فَقَطَعَ الرَّجُلُ يَدَهَا، وَانْتَهَبُوا مَتَاعَ الدَّارِ، وَمَرَّ رَجُلٌ عَلَى عُثْمَانَ وَرَأْسُهُ مَعَ الْمُصْحَفِ، فَضَرَبَ رَأَسَهُ بِرِجْلِهِ وَنَحَّاهُ عَنِ الْمُصْحَفِ وَقَالَ: مَا رَأَيْتُ كَالْيَوْمِ وَجْهَ كَافِرٍ أَحْسَنَ، وَلَا مَضْجَعَ كَافِرٍ أَكْرَمَ. فَلَا وَاللَّهِ مَا تَرَكُوا فِي دَارِهِ شَيْئًا حَتَّى الْأَقْدَاحَ إِلَّا ذَهَبُوا بِهِ. وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ أَنَّ عُثْمَانَ لَمَّا عَزَمَ عَلَى أَهْلِ الدَّارِ فِي الِانْصِرَافِ، وَلَمْ يَبْقَ عِنْدَهُ سِوَى أَهْلِهِ تَسَوَّرُوا عَلَيْهِ الدَّارَ، وَأَحْرَقُوا الْبَابَ وَدَخَلُوا عَلَيْهِ، وَلَيْسَ فِيهِمْ أَحَدٌ مِنَ الصَّحَابَةِ وَلَا أَبْنَائِهِمْ إِلَّا مُحَمَّدَ بْنَ أَبِي بَكْرٍ، وَسَبَقَهُ بَعْضُهُمْ فَضَرَبُوهُ حَتَّى غُشِيَ عَلَيْهِ وَصَاحَ النِّسْوَةُ فَانْذَعَرُوا وَخَرَجُوا، وَدَخَلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، وَهُوَ يَظُنُّ أَنَّهُ قَدْ قُتِلَ، فَلَمَّا رَآهُ قَدْ أَفَاقَ قَالَ: عَلَى أَيِّ دِينٍ أَنْتَ يَا نَعْثَلُ ؟ قَالَ: عَلَى دِينِ الْإِسْلَامِ، وَلَسْتُ بِنَعْثَلٍ، وَلَكِنِّي أَمِيرُ الْمُؤْمِنِينَ. فَقَالَ: غَيَّرْتَ كِتَابَ اللَّهِ. فَقَالَ: كِتَابُ اللَّهِ بَيْنِي وَبَيْنَكُمْ. فَتَقَدَّمَ إِلَيْهِ وَأَخَذَ بِلِحْيَتِهِ وَقَالَ: إِنَّا لَا يُقْبَلُ مِنَّا يَوْمَ الْقِيَامَةِ أَنْ نَقُولَ: رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا [ الْأَحْزَابِ: 67 ]. وَشَحَطَهُ بِيَدِهِ مِنَ الْبَيْتِ إِلَى بَابِ الدَّارِ وَهُوَ يَقُولُ: يَا ابْنَ أَخِي مَا كَانَ أَبُوكَ لِيَأْخُذَ بِلِحْيَتِي. وَجَاءَ رَجُلٌ مِنْ كِنْدَةَ مِنْ أَهْلِ مِصْرَ - يُلَقَّبُ حِمَارًا وَيُكَنَّى، بِأَبِي رُومَانَ. وَقَالَ قَتَادَةُ: اسْمُهُ رُومَانُ. وَقَالَ غَيْرُهُ: كَانَ أَزْرَقَ أَشْقَرَ. وَقِيلَ: كَانَ اسْمُهُ سُودَانَ بْنَ رُومَانَ الْمُرَادِيَّ. وَعَنِ ابْنِ عُمَرَ قَالَ: كَانَ اسْمُ الَّذِي قَتَلَ عُثْمَانَ أَسْوَدُ بْنُ حُمْرَانَ ضَرَبَهُ بِحَرْبَةٍ - وَبِيَدِهِ السَّيْفُ صَلْتًا فَقَالَ: أَفْرِجُوا. ثُمَّ جَاءَ فَضَرَبَهُ بِهِ فِي صَدْرِهِ حَتَّى أَقْعَصَهُ، ثُمَّ وَضَعَ ذُبَابَ السَّيْفِ فِي بَطْنِهِ وَاتَّكَأَ عَلَيْهِ وَتَحَامَلَ حَتَّى قَتَلَهُ، وَقَامَتْ نَائِلَةُ دُونَهُ فَقَطَعَ السَّيْفُ أَصَابِعَهَا، ؓ. وَيُرْوَى أَنَّ مُحَمَّدَ بْنَ أَبِي بَكْرٍ طَعْنَهُ بِمَشَاقِصَ فِي أُذُنِهِ حَتَّى دَخَلَتْ حَلْقَهُ. وَالصَّحِيحُ أَنَّ الَّذِي فَعَلَ ذَلِكَ غَيْرُهُ، وَأَنَّهُ اسْتَحْيَى وَرَجَعَ حِينَ قَالَ لَهُ عُثْمَانُ: لَقَدْ أَخَذْتَ بِلِحْيَةٍ كَانَ أَبُوكَ يُكْرِمُهَا. فَتَذَمَّمَ مِنْ ذَلِكَ وَغَطَّى وَجْهَهُ وَرَجَعَ وَجَاحَفَ دُونَهُ فَلَمْ يُفِدْ، وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا وَكَانَ ذَلِكَ فِي الْكِتَابِ مَسْطُورًا. وَرَوَى ابْنُ عَسَاكِرَ، عَنِ ابْنِ عَوْنٍ، أَنَّ كِنَانَةَ بْنَ بِشْرٍ ضَرَبَ جَبِينَهُ وَمُقَدَّمَ رَأْسِهِ بِعَمُودٍ حَدِيدٍ، فَخَرَّ لِجَنْبِهِ، وَضَرَبَهُ سُودَانُ بْنُ حُمْرَانَ الْمُرَادِيُّ بَعْدَ مَا خَرَّ لِجَنْبِهِ فَقَتَلَهُ، وَأَمَّا عَمْرُو بْنُ الْحَمِقِ فَوَثَبَ عَلَى عُثْمَانَ فَجَلَسَ عَلَى صَدْرِهِ وَبِهِ رَمَقٌ، فَطَعَنَهُ تِسْعَ طَعَنَاتٍ وَقَالَ: أَمَّا ثَلَاثٌ مِنْهُنَّ فَلِلَّهِ، وَسِتٌّ لِمَا كَانَ فِي صَدْرِي عَلَيْهِ. وَعَنِ الْحَسَنِ قَالَ: حَدَّثَنِي سَيَّافُ عُثْمَانَ أَنَّ رَجُلًا مِنَ الْأَنْصَارِ دَخَلَ عَلَى عُثْمَانَ فَقَالَ: ارْجِعْ يَا ابْنَ أَخِي فَلَسْتَ بِقَاتِلِي. قَالَ: وَكَيْفَ عَلِمْتَ ذَاكَ ؟ قَالَ: لِأَنَّهُ أُتِيَ بِكَ النَّبِيُّ، ﷺ، يَوْمَ سَابِعِكَ فَحَنَّكَكَ وَدَعَا لَكَ بِالْبَرَكَةِ. ثُمَّ دَخَلَ عَلَيْهِ رَجُلٌ آخَرُ مِنَ الْأَنْصَارِ فَقَالَ لَهُ مِثْلَ ذَلِكَ سَوَاءً. ثُمَّ دَخَلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فَقَالَ: أَنْتَ قَاتِلِي. قَالَ: وَمَا يُدْرِيكَ يَا نَعْثَلُ ؟ قَالَ: لِأَنَّهُ أُتِيَ بِكَ رَسُولُ اللَّهِ، ﷺ، يَوْمَ سَابِعِكَ لِيُحَنِّكَكَ وَيَدْعُوَ لَكَ بِالْبَرَكَةِ، فَخَرِيتَ عَلَى رَسُولِ اللَّهِ، ﷺ. قَالَ: فَوَثَبَ عَلَى صَدْرِهِ وَقَبَضَ عَلَى لِحْيَتِهِ، وَوَجَأَهُ بِمَشَاقِصَ كَانَتْ فِي يَدِهِ. هَذَا حَدِيثٌ غَرِيبٌ جِدًّا وَفِيهِ نَكَارَةٌ. وَثَبَتَ مِنْ غَيْرِ وَجْهٍ أَنَّ أَوَّلَ قَطْرَةٍ مِنْ دَمِهِ سَقَطَتْ عَلَى قَوْلِهِ تَعَالَى فَسَيَكْفِيكَهُمُ اللَّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ [ الْبَقَرَةِ: 137 ]. وَيُرْوَى أَنَّهُ كَانَ قَدْ وَصَلَ إِلَيْهَا فِي التِّلَاوَةِ أَيْضًا حِينَ دَخَلُوا عَلَيْهِ. وَلَيْسَ بِبَعِيدٍ، فَإِنَّهُ كَانَ قَدْ وَضَعَ الْمُصْحَفَ يَقْرَأُ فِيهِ الْقُرْآنَ. وَرَوَى ابْنُ عَسَاكِرَ أَنَّهُ لَمَّا طُعِنَ قَالَ: بِسْمِ اللَّهِ تَوَكَّلْتُ عَلَى اللَّهِ فَلَمَّا قَطَرَ الدَّمُ قَالَ: سُبْحَانَ اللَّهِ الْعَظِيمِ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ فِي " تَارِيخِهِ " بِأَسَانِيدِهِ أَنَّ الْمِصْرِيِّينَ لَمَّا وَجَدُوا ذَلِكَ الْكِتَابَ مَعَ الْبَرِيدِ إِلَى أَمِيرِ مِصْرَ، فِيهِ الْأَمْرُ بِقَتْلِ بَعْضِهِمْ، وَصَلْبِ بَعْضِهِمْ، وَبِقَطْعِ أَيْدِي بَعْضِهِمْ وَأَرْجُلِهِمْ، وَكَانَ قَدْ كَتَبَهُ مَرْوَانُ بْنُ الْحَكَمِ عَلَى لِسَانِ عُثْمَانَ مُتَأَوِّلًا قَوْلَهُ تَعَالَى إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ذَلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ [ الْمَائِدَةِ: 33 ]. وَعِنْدَهُ أَنَّ هَؤُلَاءِ الَّذِينَ خَرَجُوا عَلَى أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ، ؓ، مِنْ جُمْلَةِ الْمُفْسِدِينَ فِي الْأَرْضِ، وَلَا شَكَّ أَنَّهُمْ كَذَلِكَ، لَكِنْ لَمْ يَكُنْ لَهُ أَنْ يَفْتَاتَ عَلَى عُثْمَانَ وَيَكْتُبَ عَلَى لِسَانِهِ بِغَيْرِ عِلْمِهِ، وَيُزَوِّرَ عَلَى خَطِّهِ وَخَاتَمِهِ، وَيَبْعَثَ غُلَامَهُ عَلَى بَعِيرِهِ بَعْدَ مَا وَقَعَ الصُّلْحُ بَيْنَ عُثْمَانَ وَبَيْنَ الْمِصْرِيِّينَ عَلَى تَأْمِيرِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ عَلَى مِصْرَ، بِخِلَافِ ذَلِكَ كُلِّهِ، وَلِهَذَا لَمَّا وَجَدُوا هَذَا الْكِتَابَ عَلَى خِلَافِ مَا وَقَعَ الِاتِّفَاقُ عَلَيْهِ، وَظَنُّوا أَنَّهُ مِنْ عُثْمَانَ، أَعْظَمُوا ذَلِكَ، مَعَ مَا هُمْ مُشْتَمَلُونَ عَلَيْهِ مِنَ الشَّرِّ، فَرَجَعُوا إِلَى الْمَدِينَةِ، فَطَافُوا بِهِ عَلَى رُءُوسِ الصَّحَابَةِ، وَأَعَانَهُمْ عَلَى ذَلِكَ قَوْمٌ آخَرُونَ، حَتَّى ظَنَّ بَعْضُ الصَّحَابَةِ أَنَّ هَذَا عَنْ أَمْرِ عُثْمَانَ، ؓ، فَلَمَّا قِيلَ لِعُثْمَانَ، ؓ، فِي أَمْرِ هَذَا الْكِتَابِ بِحَضْرَةِ جَمَاعَةٍ مِنْ أَعْيَانِ الصَّحَابَةِ وَجُمْهُورِ الْمِصْرِيِّينَ، حَلَفَ بِاللَّهِ الْعَظِيمِ - وَهُوَ الصَّادِقُ الْبَارُّ الرَّاشِدُ - أَنَّهُ لَمْ يَكْتُبْ هَذَا الْكِتَابَ وَلَا أَمَلَاهُ عَلَى مَنْ كَتَبَهُ، وَلَا عِلْمَ بِهِ فَقَالُوا لَهُ: فَإِنَّ عَلَيْهِ خَاتَمَكَ. فَقَالَ: إِنَّ الرَّجُلَ قَدْ يُزَوَّرُ عَلَى خَطِّهِ وَخَاتَمِهِ. قَالُوا: فَإِنَّهُ مَعَ غُلَامِكَ وَعَلَى جَمَلِكَ. فَقَالَ: وَاللَّهِ لَمْ أَشْعُرْ بِشَيْءٍ مِنْ ذَلِكَ. فَقَالُوا لَهُ بَعْدَ كُلِّ مَقَالِهِ: إِنْ كُنْتَ قَدْ كَتَبْتَهُ فَقَدْ خُنْتَ، وَإِنْ لَمْ تَكُنْ قَدْ كَتَبْتَهُ بَلْ كُتِبَ عَلَى لِسَانِكَ وَأَنْتَ لَا تَعْلَمُ فَقَدْ عَجَزْتَ، وَمِثْلُكَ لَا يَصْلُحُ لِلْخِلَافَةِ ; إِمَّا لِخِيَانَتِكَ، وَإِمَّا لِعَجْزِكَ. وَهَذَا الَّذِي قَالُوا بَاطِلٌ عَلَى كُلِّ تَقْدِيرٍ، فَإِنَّهُ لَوْ فُرِضَ أَنَّهُ كَتَبَ الْكِتَابَ - وَهُوَ لَمْ يَكْتُبْهُ فِي نَفْسِ الْأَمْرِ - لَا يَضُرُّهُ ذَلِكَ ; لِأَنَّهُ قَدْ يَكُونُ رَأَى ذَلِكَ مَصْلَحَةً لِلْأُمَّةِ فِي إِزَالَةِ شَوْكَةِ هَؤُلَاءِ الْبُغَاةِ الْخَارِجِينَ عَلَى الْإِمَامِ، وَأَمَّا إِذَا لَمْ يَكُنْ قَدْ عَلِمَ بِهِ فَأَيُّ عَجْزٍ يُنْسَبُ إِلَيْهِ إِذَا لَمْ يَكُنْ قَدِ اطَّلَعَ عَلَيْهِ وَزُوِّرَ عَلَى لِسَانِهِ ؟ ! وَلَيْسَ هُوَ بِمَعْصُومٍ بَلِ الْخَطَأُ وَالْغَفْلَةُ جَائِزَانِ عَلَيْهِ، ؓ، وَإِنَّمَا هَؤُلَاءِ الْجَهَلَةُ الْبُغَاةُ مُتَعَنِّتُونَ خَوَنَةٌ ظَلَمَةٌ مُفْتَرُونَ، وَلِهَذَا صَمَّمُوا بَعْدَ هَذَا عَلَى حَصْرِهِ وَالتَّضْيِيقِ عَلَيْهِ حَتَّى مَنَعُوهُ الْمِيرَةَ وَالْمَاءَ وَالْخُرُوجَ إِلَى الْمَسْجِدِ، وَتَهَدَّدُوهُ بِالْقَتْلِ، وَلِهَذَا خَاطَبَهُمْ بِمَا خَاطَبَهُمْ بِهِ مِنْ تَوْسِعَةِ الْمَسْجِدِ وَهُوَ أَوَّلُ مَنْ مُنِعَ مِنْهُ، وَمِنْ وَقْفِهِ بِئْرَ رُومَةَ عَلَى الْمُسْلِمِينَ وَهُوَ أَوَّلُ مَنْ مُنِعَ مَاءَهَا، وَمِنْ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ إِلَّا بِإِحْدَى ثَلَاثٍ ; النَّفْسُ بِالنَّفْسِ وَالثَّيِّبُ الزَّانِي، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ وَذَكَرَ أَنَّهُ لَمْ يَقْتُلْ نَفَسًا، وَلَا ارْتَدَّ بَعْدَ إِيمَانِهِ، وَلَا زَنَى فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ، بَلْ وَلَا مَسَّ فَرْجَهُ بِيَمِينِهِ بَعْدَ أَنْ بَايَعَ بِهَا رَسُولَ اللَّهِ، ﷺ. وَفِي رِوَايَةٍ بَعْدَ أَنْ كَتَبَ بِهَا الْمُفَصَّلَ. ثُمَّ ذَكَرَ لَهُمْ مِنْ فَضَائِلِهِ وَمَنَاقِبِهِ مَا لَعَلَّهُ يَنْجَعُ فِيهِمْ بِالْكَفِّ عَنْهُ وَالرُّجُوعِ إِلَى الطَّاعَةِ لِلَّهِ وَلِرَسُولِهِ وَلِأُولِي الْأَمْرِ مِنْهُمْ، فَأَبَوْا إِلَّا الِاسْتِمْرَارَ عَلَى مَا هُمْ عَلَيْهِ مِنَ الْبَغْيِ وَالْعُدْوَانِ. وَمَنَعُوا النَّاسَ مِنَ الدُّخُولِ إِلَيْهِ وَالْخُرُوجِ مِنْ عِنْدِهِ، حَتَّى اشْتَدَّ عَلَيْهِ الْحَالُ، وَضَاقَ الْمَجَالُ، وَنَفَدَ مَا عِنْدَهُ مِنَ الْمَاءِ، فَاسْتَغَاثَ بِالْمُسْلِمِينَ فِي ذَلِكَ فَرَكِبَ عَلِيٌّ بِنَفْسِهِ وَحَمَلَ مَعَهُ قِرَبًا مِنَ الْمَاءِ فَبِالْجَهْدِ حَتَّى أَوْصَلَهَا إِلَيْهِ بَعْدَ مَا نَالَهُ مِنْ جَهَلَةِ أُولَئِكَ كَلَامٌ غَلِيظٌ، وَتَنْفِيرٌ لِدَابَّتِهِ، وَإِخْرَاقٌ عَظِيمٌ بَلِيغٌ، وَكَانَ قَدْ زَجَرَهُمْ أَتَمَّ الزَّجْرِ، حَتَّى قَالَ لَهُمْ فِيمَا قَالَ: وَاللَّهِ إِنَّ فَارِسَ وَالرُّومَ لَا يَفْعَلُونَ كَفِعْلِكُمْ هَذَا بِهَذَا الرَّجُلِ، وَاللَّهِ إِنَّهُمْ لِيَأْسِرُونِ فَيُطْعِمُونَ وَيَسْقُونَ. فَأَبَوْا أَنْ يَقْبَلُوا مِنْهُ حَتَّى رَمَى بِعِمَامَتِهِ فِي وَسَطِ الدَّارِ، وَجَاءَتْ أُمُّ حَبِيبَةَ رَاكِبَةً بَغْلَةً وَحَوْلَهَا حَشَمُهَا وَخَدَمُهَا، فَقَالُوا: مَا جَاءَ بِكِ ؟ فَقَالَتْ: إِنْ عِنْدَهُ وَصَايَا بَنِي أُمَيَّةَ لِأَيْتَامٍ وَأَرَامِلَ، فَأَحْبَبْتُ أَنْ أُذَكِّرَهُ بِهَا. فَكَذَّبُوهَا فِي ذَلِكَ، وَنَالَهَا مِنْهُمْ شِدَّةٌ عَظِيمَةٌ، وَقَطَعُوا حِزَامَ الْبَغْلَةِ وَنَدَّتْ بِهَا، وَكَادَتْ أَوْ سَقَطَتْ عَنْهَا، وَكَادَتْ تُقْتَلُ لَوْلَا تَلَاحَقَ بِهَا النَّاسُ فَأَمْسَكُوا بِدَابَّتِهَا، وَوَقَعَ أَمْرٌ كَبِيرٌ جِدًّا، وَلَمْ يَبْقَ يَحْصُلُ لِعُثْمَانَ وَأَهْلِهِ مِنَ الْمَاءِ إِلَّا مَا يُوصِلُهُ إِلَيْهِمْ آلُ عَمْرِو بْنِ حَزْمٍ فِي الْخُفْيَةِ لَيْلًا، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. استخلاف عثمان على الحج ابن عباس ؓ وَلَمَّا وَقَعَ هَذَا أَعْظَمَهُ النَّاسُ جِدًّا، وَلَزِمَ أَكْثَرُ النَّاسِ بُيُوتَهُمْ، وَجَاءَ وَقْتُ الْحَجِّ فَخَرَجَتْ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ فِي هَذِهِ السَّنَةِ إِلَى الْحَجِّ، فَقِيلَ لَهَا: إِنَّكِ لَوْ أَقَمْتِ كَانَ أَصْلَحَ، لَعَلَّ هَؤُلَاءِ الْقَوْمَ يَهَابُونَكِ. فَقَالَتْ: إِنِّي أَخْشَى أَنْ أُشِيرَ عَلَيْهِمْ بِرَأْيٍ فَيَنَالَنِي مِنْهُمْ مِنَ الْأَذِيَّةِ مَا نَالَ أُمَّ حَبِيبَةَ. فَعَزَمَتْ عَلَى الْخُرُوجِ. وَاسْتَخْلَفَ عُثْمَانُ، ؓ، فِي هَذِهِ السَّنَةِ عَلَى الْحَجِّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ: إِنَّ مُقَامِي عَلَى بَابِكَ أُجَاحِفُ عَنْكَ أَفْضَلُ مِنَ الْحَجِّ. فَعَزَمَ عَلَيْهِ فَخَرَجَ بِالنَّاسِ إِلَى الْحَجِّ. استمرار الحصار على عثمان وبدء قتاله وَاسْتَمَرَّ الْحِصَارُ بِالدَّارِ حَتَّى مَضَتْ أَيَّامُ التَّشْرِيقِ وَرَجَعَ الْبَشِيرُ مِنَ الْحَجِّ، فَأَخْبَرَ بِسَلَامَةِ النَّاسِ، وَأَخْبَرَ أُولَئِكَ بِأَنَّ أَهْلَ الْمَوْسِمِ عَازِمُونَ عَلَى الرُّجُوعِ إِلَى الْمَدِينَةِ لِيَكُفُّوكُمْ عَنْ أَمِيرِ الْمُؤْمِنِينَ. وَبَلَغَهُمْ أَيْضًا أَنَّ مُعَاوِيَةَ قَدْ بَعَثَ جَيْشًا مَعَ حَبِيبِ بْنِ مَسْلَمَةَ، وَأَنَّ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ قَدْ نَفَّذَ آخَرَ مَعَ مُعَاوِيَةَ بْنِ حُدَيْجٍ، وَأَنَّ أَهْلَ الْكُوفَةِ قَدْ بَعَثُوا الْقَعْقَاعَ بْنَ عَمْرٍو فِي جَيْشٍ، وَأَنَّ أَهْلَ الْبَصْرَةِ بَعَثُوا مُجَاشِعًا فِي جَيْشٍ، فَعِنْدَ ذَلِكَ صَمَّمُوا عَلَى أَمْرِهِمْ وَبَالَغُوا فِيهِ وَانْتَهَزُوا الْفُرْصَةَ بِقِلَّةِ النَّاسِ وَغَيْبَتِهِمْ فِي الْحَجِّ، وَأَحَاطُوا بِالدَّارِ، وَجَدُّوا فِي الْحِصَارِ، وَأَحْرَقُوا الْبَابَ، وَتَسَوَّرُوا مِنَ الدَّارِ الْمُتَاخِمَةِ لِلدَّارِ ; كَدَارِ عَمْرِو بْنِ حَزْمٍ وَغَيْرِهَا، وَجَاحَفَ النَّاسُ عَنْ عُثْمَانَ أَشَدَّ الْمُجَاحَفَةِ، وَاقْتَتَلُوا عَلَى الْبَابِ قِتَالًا شَدِيدًا، وَتَبَارَزُوا وَتَرَاجَزُوا بِالشِّعْرِ فِي مُبَارَزَتِهِمْ، وَجَعَلَ أَبُو هُرَيْرَةَ يَقُولُ: هَذَا يَوْمٌ طَابَ امْضِرَابُ. وَقُتِلَ طَائِفَةٌ مِنْ أَهْلِ الدَّارِ، وَآخَرُونَ مِنْ أُولَئِكَ الْفُجَّارِ، وَجُرِحَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ جِرَاحَاتٍ كَثِيرَةً، وَكَذَلِكَ جُرِحَ الْحَسَنُ بْنُ عَلِيٍّ، وَمَرْوَانُ بْنُ الْحَكَمِ فَقُطِعَ إِحْدَى عِلْبَاوَيْهِ، فَعَاشَ أَوْقَصَ حَتَّى مَاتَ. وَمِنْ أَعْيَانِ مَنْ قُتِلَ مِنْ أَصْحَابِ عُثْمَانَ، زِيَادُ بْنُ نُعَيْمٍ الْفِهْرِيُّ، وَالْمُغِيرَةُ بْنُ الْأَخْنَسِ بْنِ شَرِيقٍ، وَنِيَارُ بْنُ عَبْدِ اللَّهِ الْأَسْلَمِيُّ، فِي أُنَاسٍ وَقْتَ الْمَعْرَكَةِ. وَيُقَالُ: إِنَّهُ انْهَزَمَ أَصْحَابُ عُثْمَانَ ثُمَّ تَرَاجَعُوا. وَلَمَّا رَأَى عُثْمَانُ ذَلِكَ عَزَمَ عَلَى النَّاسِ لِيَنْصَرِفُوا إِلَى بُيُوتِهِمْ، فَانْصَرَفُوا - كَمَا تَقَدَّمَ - فَلَمْ يَبْقَ عِنْدَهُ أَحَدٌ سِوَى أَهْلِهِ، فَدَخَلُوا عَلَيْهِ مِنَ الْبَابِ وَمِنَ الْجُدْرَانِ، وَفَزِعَ عُثْمَانُ إِلَى الصَّلَاةِ وَافْتَتَحَ سُورَةَ طه - وَكَانَ سَرِيعَ الْقِرَاءَةِ - فَقَرَأَهَا وَالنَّاسُ فِي غَلَبَةٍ عَظِيمَةٍ، قَدِ احْتَرَقَ الْبَابُ وَالسَّقِيفَةُ الَّتِي عِنْدَهُ، وَخَافُوا أَنْ يَصِلَ الْحَرِيقُ إِلَى بَيْتِ الْمَالِ. أول من دخل على عثمان ؓ ليقتله ثُمَّ فَرَغَ عُثْمَانُ مِنْ صِلَاتِهِ وَجَلَسَ وَبَيْنَ يَدَيْهِ الْمُصْحَفُ، وَجَعَلَ يَتْلُو هَذِهِ الْآيَةَ: الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ [ آلِ عِمْرَانَ: 173 ] فَكَانَ أَوَّلَ مَنْ دَخَلَ عَلَيْهِ رَجُلٌ يُقَالُ لَهُ: الْمَوْتُ الْأَسْوَدُ. فَخَنَقَهُ خَنْقًا شَدِيدًا حَتَّى غُشِيَ عَلَيْهِ، وَجَعَلَتْ نَفْسُهُ تَتَرَدَّدُ فِي حَلْقِهِ، فَتَرَكَهُ وَهُوَ يَظُنُّ أَنَّهُ قَدْ قَتَلَهُ، ثُمَّ دَخَلَ ابْنُ أَبِي بَكْرٍ فَمَسَكَ بِلِحْيَتِهِ، ثُمَّ نَدِمَ وَخَرَجَ، ثُمَّ دَخَلَ عَلَيْهِ آخَرُ وَمَعَهُ سَيْفٌ فَضَرَبَهُ بِهِ فَاتَّقَاهُ بِيَدِهِ فَقَطَعَهَا. فَقِيلَ: إِنَّهُ أَبَانَهَا. وَقِيلَ: بَلْ قَطَعَهَا وَلَمْ يُبِنْهَا. إِلَّا أَنَّ عُثْمَانَ قَالَ: وَاللَّهِ إِنَّهَا لَأَوَّلُ يَدٍ كَتَبَتِ الْمُفَصَّلَ. فَكَانَ أَوَّلُ قَطْرَةِ دَمٍ مِنْهَا سَقَطَتْ عَلَى هَذِهِ الْآيَةِ: فَسَيَكْفِيكَهُمُ اللَّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ [ الْبَقَرَةِ: 137 ]. ثُمَّ جَاءَ آخَرُ شَاهِرًا سَيْفَهُ، فَاسْتَقْبَلَتْهُ نَائِلَةُ بِنْتُ الْفَرَافِصَةِ لِتَمْنَعَهُ مِنْهُ، وَأَخَذَتِ السَّيْفَ فَانْتَزَعَهُ مِنْهَا فَقَطَعَ أَصَابِعَهَا، ثُمَّ إِنَّهُ تَقَدَّمَ إِلَيْهِ، فَوَضَعَ السَّيْفَ فِي بَطْنِهِ فَتَحَامَلَ عَلَيْهِ، رَضِيَ اللَّهُ عَنْ عُثْمَانَ وَأَرْضَاهُ. وَفِي رِوَايَةٍ أَنَّ الْغَافِقِيَّ بْنَ حَرْبٍ تَقَدَّمَ إِلَيْهِ بَعْدَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ فَضَرَبَهُ بِحَدِيدَةٍ فِي يَدِهِ، وَرَفَسَ الْمُصْحَفَ الَّذِي بَيْنَ يَدَيْهِ بِرِجْلِهِ، فَاسْتَدَارَ الْمُصْحَفُ ثُمَّ اسْتَقَرَّ بَيْنَ يَدَيْ عُثْمَانَ، ؓ، وَسَالَتْ عَلَيْهِ الدِّمَاءُ، ثُمَّ تَقَدَّمَ سُودَانُ بْنُ حُمْرَانَ بِالسَّيْفِ فَمَانَعَتْهُ نَائِلَةُ، فَقَطَعَ أَصَابِعَهَا، فَوَلَّتْ فَضَرَبَ عَجِيزَتَهَا بِيَدِهِ، وَقَالَ: إِنَّهَا لِكَبِيرَةُ الْعَجِيزَةِ. وَضَرَبَ عُثْمَانَ فَقَتَلَهُ، فَجَاءَ غُلَامُ عُثْمَانَ فَضَرَبَ سُودَانَ فَقَتَلَهُ، فَضَرَبَ الْغُلَامَ رَجُلٌ يُقَالُ لَهُ: قُتَيْرَةُ. فَقَتَلَهُ. وَرَوَى ابْنُ جَرِيرٍ أَنَّهُمْ أَرَادُوا حَزَّ رَأْسِهِ بَعْدَ قَتْلِهِ، فَصَاحَ النِّسَاءُ وَضَرَبْنَ وُجُوهَهُنَّ ; فِيهِنَّ امْرَأَتَاهُ نَائِلَةُ وَأُمُّ الْبَنِينَ وَبَنَاتُهُ، فَقَالَ ابْنُ عُدَيْسٍ: اتْرُكُوهُ ! فَتَرَكُوهُ. ثُمَّ مَالَ هَؤُلَاءِ الْفَجَرَةُ عَلَى مَا فِي الْبَيْتِ فَنَهَبُوهُ، وَذَلِكَ أَنَّهُ نَادَى مُنَادِيهِمْ: أَيَحِلُّ لَنَا دَمُهُ وَلَا يَحِلُّ لَنَا مَالُهُ ! فَانْتَهَبُوهُ، ثُمَّ خَرَجُوا فَأَغْلَقُوا الْبَابَ عَلَى عُثْمَانَ وَقَتِيلَيْنِ مَعَهُ، فَلَمَّا خَرَجُوا إِلَى صَحْنِ الدَّارِ وَثَبَ غُلَامٌ لِعُثْمَانَ عَلَى قُتَيْرَةَ فَقَتَلَهُ، وَجَعَلُوا لَا يَمُرُّونَ عَلَى شَيْءٍ إِلَّا أَخَذُوهُ، حَتَّى اسْتَلَبَ رَجُلٌ يُقَالُ لَهُ: كُلْثُومٌ التُّجِيبِيُّ، مُلَاءَةَ نَائِلَةَ، فَضَرَبَهُ غُلَامٌ لِعُثْمَانَ فَقَتَلَهُ، وَقُتِلَ الْغُلَامُ أَيْضًا، ثُمَّ تَنَادَى الْقَوْمُ: أَنْ أَدْرِكُوا بَيْتَ الْمَالِ لَا تَسْتَبَقُوا إِلَيْهِ. فَسَمِعَهُمْ حَفَظَةُ بَيْتِ الْمَالِ فَقَالُوا: يَا قَوْمُ النَّجَاءَ النَّجَاءَ ! فَإِنَّ هَؤُلَاءِ الْقَوْمَ لَمْ يَصْدُقُوا فِيمَا قَالُوا مِنْ أَنَّ قَصْدَهُمْ قِيَامُ الْحَقِّ وَالْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ، وَغَيْرُ ذَلِكَ مِمَّا ادَّعَوْا أَنَّهُمْ إِنَّمَا قَامُوا لِأَجْلِهِ، وَكَذَبُوا إِنَّمَا قَصْدُهُمُ الدُّنْيَا. فَانْهَزَمُوا وَجَاءَ الْخَوَارِجُ فَأَخَذُوا مَالَ بَيْتِ الْمَالِ وَكَانَ فِيهِ شَيْءٌ كَثِيرٌ جِدًّا. وَلَمَّا ضُرِبَ عُثْمَانُ بِالسَّيْفِ  اتَّقَتْ نَائِلَةُ بِنْتُ الْفَرَافِصَةِ بِيَدِهَا ، فَقُطِعَتْ إِصْبَعَانِ مِنْ أَصَابِعِهَا، فَلَمَّا قُتِلَ كَتَبَتْ إِلَى مُعَاوِيَةَ: مِنْ نَائِلَةَ بِنْتِ الْفَرَافِصَةِ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، أَمَّا بَعْدُ. فَإِنِّي أُذَكِّرُكُمْ بِاللَّهِ الَّذِي أَنْعَمَ عَلَيْكُمْ، وَعَلَّمَكُمُ الْإِسْلَامَ، وَهَدَاكُمْ مِنَ الضَّلَالَةِ، وَأَبْعَدَكُمْ عَنِ الْكُفْرِ، وَأَنْشُدُكُمُ اللَّهَ فَأُذَكِّرُكُمْ حَقَّهُ وَحَقَّ خَلِيفَتِهِ أَنْ تَنْصُرُوهُ، وَأَنَّ أَمِيرَ الْمُؤْمِنِينَ بُغِيَ عَلَيْهِ وَكُنْتُ مُشَاهِدَةً أَمْرَهُ، إِنَّ أَهْلَ الْمَدِينَةِ حَصَرُوهُ يَحْرُسُونَهُ لَيْلَهُمْ وَنَهَارَهُمْ قِيَامًا عَلَى أَبْوَابِهِ بِسِلَاحِهِمْ حَتَّى مَنَعُوهُ الْمَاءَ، ثُمَّ إِنَّهُ رُمِيَ بِالنَّبْلِ وَالْحِجَارَةِ، ثُمَّ أَحْرَقُوا بَابَ الدَّارِ، ثُمَّ دَخَلُوا عَلَيْهِ وَأَخَذُوا بِلِحْيَتِهِ وَضَرَبُوهُ عَلَى رَأْسِهِ ثَلَاثَ ضَرَبَاتٍ وَطَعَنُوهُ فِي صَدْرِهِ ثَلَاثَ طَعَنَاتٍ، وَقَدْ أَرْسَلْتُ إِلَيْكُمْ بِثَوْبِهِ، فَحَلَفَ رِجَالٌ مِنَ الشَّامِ أَلَّا يَطَئُوا النِّسَاءَ حَتَّى يَقْتُلُوا قَتَلَتَهُ أَوْ تَذْهَبَ أَرْوَاحُهُمْ. وعَنْ حُمَيْدِ بْنِ هِلَالٍ، قَالَ: خَرَجَ عَبْدُ اللَّهِ بْنُ سَلَامٍ إِلَى النَّاسِ يَوْمَ الدَّلَجِ، وَقَالَ: يَا قَوْمِ، وَاللَّهِ مَا قَتَلَتْ أُمَّةٌ نَبِيًّا إِلَّا قُتِلَ مِنْهَا سَبْعُونَ أَلْفًا، وَلَا قَتَلَتْ أُمَّةٌ خَلِيفَةً إِلَّا قُتِلَ مِنْهَا مَكَانَهُ خَمْسَةٌ وَثَلَاثُونَ أَلْفًا، فَأَحْرَقُوا الْبَابَ، فَقَالَ عُثْمَانُ: مَا عِنْدَهُمْ بَعْدَ هَذَا بَقِيَّةٌ، ثُمَّ دَخَلُوا عَلَيْهِ فَقَتَلُوهُ.

     ✧ The description of his killing, ؓ On the authority of Watthāb, who said: ʿUthmān sent me and I summoned al-Ashtar for him. He said: What do the people want? He said: Three things, one of which is inevitable. He said: What are they? He said: They give you the choice between relinquishing their affairs to them, saying, 'This is your affair, so choose whom you will,' and between submitting to retaliation against yourself. If you refuse, the people will kill you. He said: As for relinquishing their affairs to them, I would never remove a garment that Allah has clothed me with. As for submitting to retaliation against myself, by Allah, I know that my two companions before me used to punish, and my body cannot withstand retaliation. As for their killing me, by Allah, if you kill me, you will never love one another after me, nor will you ever pray together after me, nor will you ever fight an enemy together after me. He said: Then a little man like a wolf came, peered through a door, and went back. Then Muḥammad b. Abī Bakr came with thirteen men and seized his beard, pulling it until I heard the grinding of his molars. He said: What has Muʿāwiyah availed you, what has Ibn ʿĀmir availed you, and what have your letters availed you? He said: Let go of my beard, son of my brother. He said: I saw him call for help against one of the people with his eye—that is, he gestured toward him—and that man stood up to him with a short spear and struck him on the head with it. I said: Then what? He said: Then they took turns on him, by Allah, until they killed him. Sayf b. ʿUmar al-Tamīmī, may Allah have mercy on him, said, from al-Ghuṣn b. al-Qāsim, from a man, from Khansāʾ, the freedwoman of Usāmah b. Zayd—and she used to be with Nāʾilah bt. al-Farāfiṣah, the wife of ʿUthmān—that she was in the house when Muḥammad b. Abī Bakr entered, seized his beard, and raised the short spears he had with him to stab him in the throat. He said: Gently, son of my brother, for by Allah, you have taken hold of me in a way your father would never have taken hold. So he released him and turned away, ashamed and regretful. The people met him at the door of the portico, and he turned them back for a long while until they overpowered him and entered. Muḥammad went back out, and a man came with a palm branch in his hand, leading them, until he stood over ʿUthmān and struck him on the head with it, wounding him. His blood dripped onto the muṣḥaf until it stained it. Then they set upon him together. A man came and struck him on the chest with a sword. Nāʾilah bt. al-Farāfiṣah al-Kalbiyyah leapt up, cried out, threw herself over him, and said: O daughter of Shaybah, is the Commander of the Faithful being killed! She grasped the sword, and the man cut off her hand. They plundered the furnishings of the house. A man passed by ʿUthmān while his head was beside the muṣḥaf, kicked his head with his foot, moved him away from the muṣḥaf, and said: I have never seen a more beautiful face of an infidel than today, nor a nobler resting place of an infidel. By Allah, they left nothing in his house, not even the drinking bowls, but they took it away. Al-Ḥāfiẓ Ibn ʿAsākir narrated that when ʿUthmān resolved that the people of the house should leave, and none remained with him except his family, they scaled the walls of the house, burned the door, and entered upon him. Among them was no one from the Companions or their sons except Muḥammad b. Abī Bakr. Some of them got to him before him and struck him until he lost consciousness. The women cried out, and they were startled and went out. Muḥammad b. Abī Bakr entered, thinking that he had been killed. When he saw that he had regained consciousness, he said: What religion are you upon, O Naʿthal? He said: Upon the religion of Islam, and I am not Naʿthal; rather I am the Commander of the Faithful. He said: You have altered the Book of Allah. He said: The Book of Allah is between me and you. He advanced toward him, seized his beard, and said: It will not be accepted from us on the Day of Resurrection to say, 'Our Lord, we obeyed our masters and our great ones, and they led us astray from the way' [al-Aḥzāb: 67]. He dragged him by hand from the room to the door of the house, while he said: Son of my brother, your father would never have seized my beard. Then a man from Kindah from the people of Egypt came—nicknamed Ḥimār (donkey) and called by the kunyah Abū Rūmān. Qatādah said: His name was Rūmān. Others said: He was blue-eyed and fair-skinned. It was also said: His name was Sūdān b. Rūmān al-Murādī. Ibn ʿUmar said: The name of the one who killed ʿUthmān was Aswad b. Ḥumrān; he struck him with a javelin—and in his hand was a drawn sword—and he said: Make way. Then he came and struck him with it in the chest until he finished him. Then he placed the tip of the sword in his belly, leaned on it, and bore down until he killed him. Nāʾilah stood in his way, and the sword cut off her fingers, ؓ. It is related that Muḥammad b. Abī Bakr stabbed him with short spears in his ear until they entered his throat. The correct account is that someone else did that, and that he felt ashamed and turned back when ʿUthmān said to him: You have seized a beard that your father used to honor. So he recoiled from that, covered his face, and returned, defending him, but it was of no avail. The command of Allah was a decreed decree, and that was written in the Book. Ibn ʿAsākir narrated from Ibn ʿAwn that Kinānah b. Bishr struck his forehead and the front of his head with an iron bar, and he fell on his side. Sūdān b. Ḥumrān al-Murādī struck him after he had fallen on his side and killed him. As for ʿAmr b. al-Ḥamiq, he leapt upon ʿUthmān and sat on his chest while he still had a breath of life, and stabbed him nine times, saying: Three of them are for Allah, and six are for what was in my heart against him. From al-Ḥasan, who said: The executioner of ʿUthmān told me that a man from the Anṣār entered upon ʿUthmān, and he said: Go back, son of my brother, for you are not my killer. He said: How do you know that? He said: Because the Prophet ﷺ brought you on your seventh day, chewed a date and put it in your mouth, and prayed for blessing for you. Then another man from the Anṣār entered upon him, and he said to him exactly the same thing. Then Muḥammad b. Abī Bakr entered, and he said: You are my killer. He said: What makes you know that, O Naʿthal? He said: Because the Messenger of Allah ﷺ brought you on your seventh day to chew a date for you and put it in your mouth and to pray for blessing for you, and you defecated on the Messenger of Allah ﷺ. He said: So he leapt onto his chest, seized his beard, and stabbed him with short spears that were in his hand. This is a very strange ḥadīth and contains something objectionable. It is established from more than one source that the first drop of his blood fell upon the words of the Almighty: 'Allah will suffice you against them, and He is the All-Hearing, the All-Knowing' [al-Baqarah: 137]. It is related that he had also reached that verse in his recitation when they entered upon him, and this is not far-fetched, for he had placed the muṣḥaf and was reading the Qurʾān from it. Ibn ʿAsākir narrated that when he was stabbed, he said: In the name of Allah, I put my trust in Allah. When the blood dripped, he said: Glory be to Allah, the Almighty. Ibn Jarīr mentioned in his Tārīkh with his chains of transmission that when the Egyptians found that letter with the courier to the governor of Egypt, containing the order to kill some of them, crucify some of them, and cut off the hands and feet of some of them, and it had been written by Marwān b. al-Ḥakam on the tongue of ʿUthmān, interpreting the words of the Almighty: 'The punishment of those who wage war against Allah and His Messenger and strive to spread corruption in the land is only that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world, and for them in the Hereafter is a great punishment' [al-Māʾidah: 33]. In his view, those who rebelled against the Commander of the Faithful ʿUthmān, ؓ, were among those who spread corruption in the land, and there is no doubt that they were so. But he had no right to act on his own against ʿUthmān, write on his tongue without his knowledge, forge his handwriting and seal, and send his servant on his camel after the peace had been concluded between ʿUthmān and the Egyptians on appointing Muḥammad b. Abī Bakr as governor of Egypt—all of which was contrary to that. Therefore, when they found this letter contrary to what had been agreed upon, and they thought it was from ʿUthmān, they considered it a grave matter, along with the evil they themselves were engaged in. So they returned to Madinah, circulated it among the leading Companions, and other people helped them in that, until some of the Companions thought that this was by the order of ʿUthmān, ؓ. When ʿUthmān, ؓ, was asked about this letter in the presence of a group of the notable Companions and the majority of the Egyptians, he swore by Allah the Almighty—and he was the truthful, righteous, rightly guided one—that he had not written this letter, nor dictated it to the one who wrote it, nor had any knowledge of it. They said to him: But it bears your seal. He said: A man may have his handwriting and seal forged. They said: It was with your servant and on your camel. He said: By Allah, I had no inkling of any of that. After all his statements, they said to him: If you wrote it, then you have betrayed; and if you did not write it, but it was written on your tongue without your knowledge, then you are incompetent, and someone like you is not fit for the caliphate—either because of your betrayal or because of your incompetence. What they said is false on every account, for even if it were assumed that he wrote the letter—though in reality he did not—that would not harm him, because he might have seen that as being in the interest of the community in removing the threat of these rebellious transgressors against the Imam. As for when he had no knowledge of it, what incompetence can be attributed to him if he did not know of it and it was forged on his tongue? He is not infallible; rather error and inadvertence are possible for him, ؓ. These ignorant transgressors are obstinate, treacherous, unjust, and slanderers. That is why, after this, they resolved to besiege him and restrict him until they denied him provisions, water, and going out to the mosque, and threatened him with death. That is why he addressed them with what he addressed them with: the expansion of the mosque, from which he was the first to be prevented; his endowment of the well of Rūmah for the Muslims, whose water he was the first to be denied; and that he heard the Messenger of Allah ﷺ say: 'The blood of a Muslim man who bears witness that there is no god but Allah is not lawful except for one of three things: a life for a life, the married adulterer, and the one who abandons his religion and separates from the community.' He mentioned that he had not killed anyone, nor apostatized after his faith, nor committed adultery in the time of ignorance or in Islam; rather, he had not even touched his private part with his right hand after he had pledged allegiance to the Messenger of Allah ﷺ with it. In another narration: after he had written the Mufaṣṣal with it. Then he mentioned to them his virtues and merits, which might have been effective in making them refrain from him and return to obedience to Allah, His Messenger, and those in authority among them, but they refused, persisting in their rebellion and aggression. They prevented people from entering upon him and leaving his presence, until the situation became severe for him, the space became constricted, and the water he had ran out. He sought help from the Muslims in that matter, so ʿAlī himself rode out and carried water skins with him, and with great effort he managed to deliver them to him after receiving harsh words from those ignorant people, the frightening of his mount, and a great and serious breach. He had rebuked them with the strongest rebuke, so much so that he said to them, among other things: By Allah, the Persians and the Byzantines do not do what you are doing to this man. By Allah, they take prisoners and then feed them and give them drink. But they refused to accept from him until he threw his turban into the middle of the house. Umm Ḥabībah came riding a mule, surrounded by her retinue and servants. They said: What brings you? She said: He has the bequests of the Umayyads for orphans and widows, and I wanted to remind him of them. They called her a liar in that, and she suffered greatly from them. They cut the girth of the mule, and it bolted with her, and she almost—or did—fall off, and she almost got killed, had the people not caught up with her and held her mount. A very serious matter occurred. The only water that reached ʿUthmān and his family was what the family of ʿAmr b. Ḥazm brought to them secretly at night. To Allah we belong and to Him we return. ʿUthmān's Appointment of Ibn ʿAbbās, ؓ, to Lead the Pilgrimage When this happened, the people regarded it as very grave, and most people stayed in their homes. The time of the pilgrimage came, and the Mother of the Believers ʿĀʾishah went out that year for the pilgrimage. She was told: If you stayed, it would be better; perhaps these people would be in awe of you. She said: I fear that I might give them advice and then receive from them the kind of harm that Umm Ḥabībah received. So she resolved to leave. ʿUthmān, ؓ, appointed ʿAbd Allāh b. ʿAbbās in that year to lead the pilgrimage. ʿAbd Allāh b. ʿAbbās said to him: My staying at your door to defend you is better than the pilgrimage. But he insisted, and he went out with the people to the pilgrimage. The Siege of ʿUthmān Continues and the Fighting Against Him Begins The siege of the house continued until the days of Tashrīq passed and the caravan returned from the pilgrimage, reporting the people's well-being and informing those rebels that the people of the pilgrimage season were determined to return to Madinah to restrain them from the Commander of the Faithful. They also learned that Muʿāwiyah had sent an army with Ḥabīb b. Maslamah, that ʿAbd Allāh b. Saʿd b. Abī Sarḥ had dispatched another with Muʿāwiyah b. Ḥudayj, that the people of Kufa had sent al-Qaʿqāʿ b. ʿAmr with an army, and that the people of Basra had sent Mujāshiʿ with an army. At that point, they resolved firmly on their course, intensified it, and seized the opportunity while the people were few and away at the pilgrimage. They surrounded the house, pressed the siege, burned the door, and scaled the walls from the houses adjacent to the house, such as the house of ʿAmr b. Ḥazm and others. The people defended ʿUthmān with the utmost defense, and they fought fiercely at the door. They engaged in single combat and exchanged verses of poetry during their duels. Abū Hurayrah kept saying: This is a day when fighting is good. A group of the people of the house was killed, as were others of those wicked men. ʿAbd Allāh b. al-Zubayr was wounded many times, and likewise al-Ḥasan b. ʿAlī was wounded. Marwān b. al-Ḥakam was wounded, and one of his two neck tendons was cut, so he lived with a shortened neck until he died. Among the notable men of ʿUthmān's supporters who were killed in the battle were Ziyād b. Nuʿaym al-Fihrī, al-Mughīrah b. al-Akhnas b. Sharīq, and Niyār b. ʿAbd Allāh al-Aslamī, along with others. It is said that ʿUthmān's supporters were routed, then they rallied. When ʿUthmān saw that, he insisted that the people disperse to their homes, so they dispersed—as mentioned earlier—and no one remained with him except his family. They entered upon him from the door and over the walls. ʿUthmān hastened to prayer and began Sūrat Ṭā Hā—and he was a fast reciter—and he recited it while the people were in great commotion. The door and the portico near him had burned, and they feared the fire would reach the treasury. The First Person to Enter upon ʿUthmān, ؓ, to Kill Him Then ʿUthmān finished his prayer and sat down, and before him was the muṣḥaf. He began reciting this verse: “Those to whom the people said, ‘Indeed, the people have gathered against you, so fear them.’ But it increased them in faith, and they said, ‘Sufficient for us is Allah, and He is the best Disposer of affairs’” [Āl ʿImrān: 173]. The first man to enter upon him was one called al-Mawt al-Aswad. He choked him with a violent strangling until he lost consciousness, and his soul was faltering in his throat. Then he left him, thinking that he had killed him. Then Ibn Abī Bakr entered and seized his beard, then regretted it and left. Then another entered upon him with a sword and struck him with it. He defended himself with his hand, and it was cut. It is said that he severed it completely, and it is said that he cut it without severing it. However, ʿUthmān said, “By Allah, it is the first hand that wrote the Mufaṣṣal.” The first drop of blood from it fell upon this verse: “Allah will suffice you against them, and He is the Hearing, the Knowing” [al-Baqarah: 137]. Then another came brandishing his sword. Nāʾilah bt. al-Farāfiṣah confronted him to prevent him, and she took hold of the sword. He wrested it from her and cut her fingers. Then he advanced toward him and placed the sword in his belly and pressed upon it. May Allah be pleased with ʿUthmān and grant him contentment. In another narration, al-Ghāfiqī b. Ḥarb advanced toward him after Muḥammad b. Abī Bakr and struck him with an iron weapon in his hand, and he kicked the muṣḥaf that was before him with his foot. The muṣḥaf spun around and then settled before ʿUthmān, ؓ, and blood flowed upon it. Then Sūdān b. Ḥumrān advanced with the sword, and Nāʾilah tried to stop him, but he cut her fingers. She turned away, and he struck her buttocks with his hand and said, “She has a large buttocks.” Then he struck ʿUthmān and killed him. ʿUthmān’s servant came and struck Sūdān and killed him, then a man called Qutayrah struck the servant and killed him. Ibn Jarīr narrated that they wanted to sever his head after his killing, but the women screamed and struck their faces; among them were his wives Nāʾilah and Umm al-Banīn and his daughters. Ibn ʿUdays said, “Leave him!” So they left him. Then those wicked ones turned to what was in the house and looted it. That was because their herald called out, “Is his blood lawful for us but his property not lawful for us!” So they looted it. Then they went out and locked the door upon ʿUthmān and two slain men with him. When they went out to the courtyard of the house, a servant of ʿUthmān leapt upon Qutayrah and killed him. They did not pass by anything without taking it, until a man called Kulthūm al-Tujībī snatched Nāʾilah’s cloak, and a servant of ʿUthmān struck him and killed him, and the servant was also killed. Then the people called out to one another: “Hasten to the treasury, do not let others get there before you!” The guards of the treasury heard them and said, “O people, flee, flee! For these people have not been truthful in what they said—that their aim was establishing the truth and commanding good and forbidding evil, and other things they claimed they rose for. They lied; their aim is only the world.” So they fled, and the Khawārij came and took the wealth of the treasury, which contained a very great amount. When ʿUthmān was struck with the sword, Nāʾilah bt. al-Farāfiṣah shielded him with her hand, and two of her fingers were severed. When he was killed, she wrote to Muʿāwiyah: From Nāʾilah bt. al-Farāfiṣah to Muʿāwiyah b. Abī Sufyān. To proceed. I remind you of Allah, who has bestowed favor upon you, taught you Islam, guided you from error, and distanced you from disbelief. I adjure you by Allah, and I remind you of His right and the right of His caliph, that you should support him. The Commander of the Faithful was wronged, and I was a witness to his affair. The people of Madinah besieged him, guarding him night and day, standing at his doors with their weapons, until they prevented him from water. Then he was shot with arrows and stones, then they burned the door of the house, then they entered upon him, seized his beard, struck him on the head three blows, and stabbed him in the chest three stabs. I have sent you his garment. Men from Syria swore that they would not touch women until they killed his killers or their souls departed. From Ḥumayd b. Hilāl, he said: ʿAbd Allāh b. Salām went out to the people on the day of al-Dalaj and said, “O people, by Allah, no nation has killed a prophet except that seventy thousand of them were killed, and no nation has killed a caliph except that thirty-five thousand were killed in his place.” They burned the door, and ʿUthmān said, “They have no restraint after this.” Then they entered upon him and killed him.

230. Tarikh (al-Tabari) 2027No grade recorded

     ذِكْرُ مَنْ كَانَ يُصَلِّي بِالنَّاسِ وَعُثْمَانُ مَحْصُورٌ   اخْتَلَفَ النَّاسُ فِي ذَلِكَ، فَرَوَى الْوَاقِدِيُّ، عَنْ رَبِيعَةَ بْنِ عُثْمَانَ، عَنْ يَزِيدَ بْنَ رُومَانَ: أَنَّهُ لَمَّا حُصِرَ عُثْمَانُ جَاءَ الْمُؤَذِّنُ. سَعْدُ الْقُرَظِ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، فَقَالَ: مَنْ يُصَلِّي بِالنَّاسِ؟ فَقَالَ: نَادِ خَالِدَ بْنَ يَزِيدَ، فَقَامَ فَصَلَّى بِالنَّاسِ. قَالَ الْوَاقِدِيُّ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْعَزِيزِ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرِ بْنِ حَزْمٍ، قَالَ: جَاءَ الْمُؤَذِّنُ إِلَى عُثْمَانَ فَأَذَّنَ بِالصَّلَاةِ، فَقَالَ: لَا انْزِلْ، اذْهَبْ إِلَى مَنْ يُصَلِّي، فَجَاءَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ، وَأَمَرَ سَهَلَ بْنَ حَنِيفٍ فَصَلَّى الْيَوْمَ الَّذِي حُصِرَ فِيهِ الْحَصْرَ الْأَخِيرَ، وَهُوَ لَيْلَةً رَأَى هِلَالَ ذِي الْحِجَّةِ، فَصَلَّى بِهِمْ حَتَّى إِذَا كَانَ يَوْمُ الْعِيدِ صَلَّى عَلِيٌّ الْعِيدَ، ثُمَّ صَلَّى بِهِمْ حَتَّى قُتِلَ.

     ✧ Mention of who used to lead the people in prayer while ʿUthmān was besieged People differed about that. Al-Wāqidī related, from Rabīʿah b. ʿUthmān, from Yazīd b. Rūmān: When ʿUthmān was besieged, the muezzin, Saʿd al-Quraẓ, came to ʿAlī b. Abī Ṭālib ؓ and said: 'Who will lead the people in prayer?' He said: 'Call Khālid b. Yazīd.' So he stood and led the people in prayer. Al-Wāqidī said: ʿAbd al-Raḥmān b. ʿAbd al-ʿAzīz narrated to me, from ʿAbd Allāh b. Abī Bakr b. Ḥazm, who said: The muezzin came to ʿUthmān and called to prayer, and he said: 'No, go down. Go to the one who will lead the prayer.' So he came to ʿAlī b. Abī Ṭālib, and he ordered Sahl b. Ḥunayf, who led the prayer on the day the final siege was imposed—that was the night he sighted the crescent of Dhū al-Ḥijjah—and he led them until the day of the festival, when ʿAlī led the festival prayer, then he led them until he was killed.

231. Tarikh (al-Tabari) 2028No grade recorded

     ذكر أَسْمَاءِ عُمَّالِهِ ؓ فِي هَذِهِ السَّنَةِ   كَانَ عُمَّالُهُ هَذِهِ السَّنَةَ عَلَى مَكَّةَ: عَبْدُ اللَّهِ بْنُ الْحَضْرَمِيِّ، وَعَلَى الطَّائِفِ الْقَاسِمُ بْنُ رَبِيعَةَ الثَّقَفِيُّ، وَعَلَى صَنْعَاءَ يَعْلَى بْنُ مُنْيَةَ، وَعَلَى الْجُنْدِ عَبْدُ اللَّهِ بْنُ رَبِيعَةَ، وَعَلَى الْبَصْرَةِ عَبْدُ اللَّهِ بْنُ عَامِرٍ، خَرَجَ مِنْهَا وَلَمْ يُوَلِّ عُثْمَانُ عَلَيْهَا أَحَدًا، وَعَلَى الشَّامِ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَعَامِلُ مُعَاوِيَةَ عَلَى حِمْصَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدٍ، وَعَلَى قِنَّسْرِينَ حَبِيبُ بْنُ مَسْلَمَةَ الْفِهْرِيُّ، وَعَلَى الْأُرْدُنِّ أَبُو الْأَعْوَرِ السُّلَمِيُّ، وَعَلَى فِلَسْطِينَ عَلْقَمَةُ بْنُ حَكِيمٍ الْكِنَانِيُّ، وَعَلَى الْبَحْرِ عَبْدُ اللَّهِ بْنُ قَيْسٍ الْفَزَارِيُّ، وَعَلَى الْقَضَاءِ أَبُو الدَّرْدَاءِ فِي قَوْلِ بَعْضِهِمْ، وَالصَّحِيحُ أَنَّهُ كَانَ قَدْ تُوُفِّيَ قَبْلَ أَنْ قُتِلَ عُثْمَانُ، وَكَانَ عَامِلَ عُثْمَانَ عَلَى الْكُوفَةِ أَبُو مُوسَى عَلَى الصَّلَاةِ، وَعَلَى خَرَاجِ السَّوَادِ جَابِرُ بْنُ فُلَانٍ الْمُزَنِيُّ، وَهُوَ صَاحِبُ الْمُسَنَّاةِ إِلَى جَانِبِ الْكُوفَةِ، وَسِمَاكٌ الْأَنْصَارِيُّ، وَعَلَى حَرْبِهَا الْقَعْقَاعُ بْنُ عَمْرٍو، وَعَلَى قَرْقِيسْيَا جَرِيرُ بْنُ عَبْدِ اللَّهِ، وَعَلَى أَذْرَبَيْجَانَ الْأَشْعَثُ بْنُ قَيْسٍ الْكِنْدِيُّ، وَعَلَى حُلْوَانَ عُتَيْبَةُ بْنُ النَّهَّاسِ، وَعَلَى مَاهَ مَالِكُ بْنُ حَبِيبٍ، وَعَلَى هَمَذَانَ النُّسَيْرُ، وَعَلَى الرَّيِّ سَعِيدُ بْنُ قَيْسٍ، وَعَلَى أَصْبَهَانَ السَّائِبُ بْنُ الْأَقْرَعِ، وَعَلَى مَاسَبْذَانَ خُنَيْسٌ، وَعَلَى بَيْتِ الْمَالِ عُقْبَةُ بْنُ عَامِرٍ، وَكَانَ عَلَى قَضَاءِ عُثْمَانَ زَيْدُ بْنُ ثَابِتٍ. ( عُتَيْبَةُ بْنُ النَّهَّاسِ: بِالتَّاءِ فَوْقَهَا نُقْطَتَانِ، وَبَعْدَهَا يَاءٌ تَحْتَهَا نُقْطَتَانِ، وَآخِرُهُ بَاءٌ مُوَحَّدَةٌ. وَعُيَيْنَةُ بْنُ حِصْنٍ: بِالْيَاءِ تَحْتَهَا نُقْطَتَانِ، وَيَاءٌ ثَانِيَةٌ، وَآخِرُهُ نُونٌ، تَصْغِيرُ عَيْنٍ. وَالنُّسَيْرُ: بِالنُّونِ، وَالسِّينِ الْمُهْمَلَةِ، تَصْغِيرُ نَسْرٍ ).

     ✧ Mention of the names of his governors ؓ in this year His governors this year were: over Makkah, ʿAbd Allāh b. al-Ḥaḍramī; over al-Ṭāʾif, al-Qāsim b. Rabīʿa al-Thaqafī; over Ṣanʿāʾ, Yaʿlā b. Munya; over al-Jund, ʿAbd Allāh b. Rabīʿa; over al-Baṣra, ʿAbd Allāh b. ʿĀmir, who left it and ʿUthmān did not appoint anyone over it; over al-Shām, Muʿāwiya b. Abī Sufyān; Muʿāwiya's governor over Ḥimṣ was ʿAbd al-Raḥmān b. Khālid; over Qinnasrīn, Ḥabīb b. Maslama al-Fihrī; over al-Urdunn, Abū al-Aʿwar al-Sulamī; over Filasṭīn, ʿAlqama b. Ḥakīm al-Kinānī; over the sea, ʿAbd Allāh b. Qays al-Fazārī; over the judiciary, Abū al-Dardāʾ according to the statement of some of them, but the correct view is that he had died before ʿUthmān was killed. ʿUthmān's governor over al-Kūfa was Abū Mūsā over the prayer; over the land tax of al-Sawād, Jābir b. Fulān al-Muzanī, who was the owner of the dam beside al-Kūfa, and Simāk al-Anṣārī; over its military affairs, al-Qaʿqāʿ b. ʿAmr; over Qarqīsiyā, Jarīr b. ʿAbd Allāh; over Adharbayjān, al-Ashʿath b. Qays al-Kindī; over Ḥulwān, ʿUtayba b. al-Nahhās; over Māh, Mālik b. Ḥabīb; over Hamadhān, al-Nusayr; over al-Rayy, Saʿīd b. Qays; over Aṣbahān, al-Sāʾib b. al-Aqraʿ; over Māsabadhān, Khunays; over the treasury, ʿUqba b. ʿĀmir; and over ʿUthmān's judiciary was Zayd b. Thābit. (ʿUtayba b. al-Nahhās: with a tāʾ with two dots above, then a yāʾ with two dots below, and ending with a bāʾ with one dot. And ʿUyayna b. Ḥiṣn: with a yāʾ with two dots below, a second yāʾ, and ending with a nūn, a diminutive of ʿayn. And al-Nusayr: with a nūn and an unpointed sīn, a diminutive of nasr).

232. Tarikh (al-Tabari) 2029No grade recorded

     فَصْلٌ ( مُدَّةُ حِصَارِهِ ؓ ) كَانَتْ مُدَّةُ حَصْرِ عُثْمَانَ، ؓ، فِي دَارِهِ  أَرْبَعِينَ يَوْمًا عَلَى الْمَشْهُورِ. وَقِيلَ: كَانَتْ بِضْعًا وَأَرْبَعِينَ يَوْمًا. وَقَالَ الشَّعْبِيُّ: كَانَتْ ثِنْتَيْنِ وَعِشْرِينَ لَيْلَةً. اليوم الذي قتل فيه عثمان ؓ ثُمَّ كَانَ قَتْلُهُ، ؓ، فِي يَوْمِ الْجُمُعَةِ بِلَا خِلَافٍ. قَالَ سَيْفُ بْنُ عُمَرَ عَنْ مَشَايِخِهِ: فِي آخِرِ سَاعَةٍ مِنْهَا. وَنَصَّ عَلَيْهِ مُصْعَبٌ الزُّبَيْرِيُّ وَآخَرُونَ. وَقَالَ آخَرُونَ: ضَحْوَةً. وَهَذَا أَشْبَهُ. وَكَانَ ذَلِكَ لِثَمَانِيَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ ذِي الْحِجَّةِ عَلَى الْمَشْهُورِ. وَقِيلَ: فِي أَيَّامِ التَّشْرِيقِ. وَعَنِ الزُّهْرِيِّ قَالَ: قُتِلَ عُثْمَانُ فَزَعَمَ بَعْضُ النَّاسِ أَنَّهُ قُتِلَ فِي أَيَّامِ التَّشْرِيقِ - وَعَنْ أَبِي عُثْمَانَ قَالَ: قُتِلَ عُثْمَانُ فِي أَوْسَطِ أَيَّامِ التَّشْرِيقِ - وَقَالَ بَعْضُهُمْ: قُتِلَ يَوْمَ الْجُمْعَةِ لِثَمَانِيَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ ذِي الْحِجَّةِ. وَقِيلَ: قُتِلَ يَوْمَ النَّحْرِ. حَكَاهُ ابْنُ عَسَاكِرَ. وَيُسْتَشْهَدُ لَهُ بِقَوْلِ الشَّاعِرِ: ضَحَّوْا بَأَشْمَطَ عُنْوَانُ السُّجُودِ بِهِ يُقَطِّعُ اللَّيْلَ تَسْبِيحًا وَقُرْآنَا قُلْتُ: وَالْأَوَّلُ هُوَ الْأَشْهَرُ. وَهُوَ أَنَّهُ قُتِلَ يَوْمَ الْجُمُعَةِ لِثَمَانِ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ ذِي الْحِجَّةِ سَنَةَ خَمْسٍ وَثَلَاثِينَ، عَلَى الصَّحِيحِ الْمَشْهُورِ. وَقِيلَ: سَنَةَ سِتٍّ وَثَلَاثِينَ. قَالَهُ مُصْعَبٌ الزُّبَيْرِيُّ وَطَائِفَةٌ. وَهُوَ غَرِيبٌ. فَكَانَتْ خِلَافَتُهُ ثِنْتَيْ عَشْرَةَ سَنَةً إِلَّا اثْنَيْ عَشَرَ يَوْمًا ; لِأَنَّهُ بُويِعَ لَهُ فِي مُسْتَهَلِّ الْمُحَرَّمِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ. عمر عثمان ؓ فَأَمَّا عُمُرُهُ، ؓ، فَإِنَّهُ جَاوَزَ الثَّمَانِينَ عَلَى الْمَشْهُورِ. فَقِيلَ: إِحْدَى وَثَمَانِينَ سَنَةً. وَقَالَ الْوَاقِدِيُّ وَغَيْرُ وَاحِدٍ: تُوُفِّيَ عَنْ ثِنْتَيْنِ وَثَمَانِينَ سَنَةً. وَقَالَ صَالِحُ بْنُ كَيْسَانَ: وَأَشْهُرٍ. وَقِيلَ: أَرْبَعٌ وَثَمَانِينَ سَنَةً. وعَنْ قَتَادَةَ: تُوُفِّيَ عُثْمَانُ عَنْ ثَمَانٍ وَثَمَانِينَ أَوْ تِسْعِينَ سَنَةً. وَفِي رِوَايَةٍ عَنْهُ: تُوُفِّيَ عَنْ سِتٍّ وَثَمَانِينَ سَنَةً. وَعَنْ هِشَامِ بْنِ الْكَلْبِيِّ: تُوُفِّيَ عَنْ خَمْسٍ وَسَبْعِينَ سَنَةً. وَهَذَا غَرِيبٌ جِدًّا. وَأَغْرَبُ مِنْهُ مَا رَوَاهُ سَيْفُ بْنُ عُمَرَ عَنْ مَشَايِخِهِ ; وَهُمْ مُحَمَّدٌ وَطَلْحَةُ وَأَبُو عُثْمَانَ وَأَبُو حَارِثَةَ أَنَّهُمْ قَالُوا: قُتِلَ عُثْمَانُ، ؓ عَنْ ثَلَاثٍ وَسِتِّينَ سَنَةً. موضع قبر عثمان ؓ وَأَمَّا مَوْضِعُ قَبْرِهِ فَلَا خِلَافَ أَنَّهُ دُفِنَ بِحَشِّ كَوْكَبٍ - شَرْقِيَّ الْبَقِيعِ - وَقَدْ بُنِيَ عَلَيْهِ زَمَانَ بَنِي أُمَيَّةَ قُبَّةٌ عَظِيمَةٌ وَهِيَ بَاقِيَةٌ إِلَى الْيَوْمِ. قَالَ الْإِمَامُ مَالِكٌ: بَلَغَنِي أَنَّ عُثْمَانَ، ؓ، كَانَ يَمُرُّ بِمَكَانِ قَبْرِهِ مِنْ حَشِّ كَوْكَبٍ فَيَقُولُ: إِنَّهُ سَيُدْفَنُ هَاهُنَا رَجُلٌ صَالِحٌ . تغسيل وتكفين ودفن عثمان ؓ والصلاة عليه وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ أَنَّ عُثْمَانَ، ؓ، بَقِيَ بَعْدَ أَنْ قُتِلَ ثَلَاثَةَ أَيَّامٍ لَا يُدْفَنُ. قُلْتُ: وَكَأَنَّهُ اشْتَغَلَ النَّاسُ عَنْهُ بِمُبَايَعَةِ عَلِيٍّ، ؓ حَتَّى تَمَّتْ. وَقِيلَ: إِنَّهُ مَكَثَ لَيْلَتَيْنِ. وَقِيلَ: بَلْ دُفِنَ مِنْ لَيْلَتِهِ. ثُمَّ كَانَ دَفْنُهُ مَا بَيْنَ الْمَغْرِبِ وَالْعَشَاءِ خِيفَةً مِنَ الْخَوَارِجِ. وَقِيلَ: بَلِ اسْتُؤْذِنَ فِي ذَلِكَ بَعْضُ رُؤَسَائِهِمْ. فَخَرَجُوا بِهِ فِي نَفَرٍ قَلِيلٍ مِنَ الصَّحَابَةِ ; مِنْهُمْ حَكِيمُ بْنُ حِزَامٍ، وَحُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى، وَأَبُو الْجَهْمِ بْنُ حُذَيْفَةَ، وَنِيَارُ بْنُ مُكْرَمٍ الْأَسْلَمِيُّ، وَجَبَيْرُ بْنُ مُطْعِمٍ، وَزَيْدُ بْنُ ثَابِتٍ، وَكَعْبُ بْنُ مَالِكٍ، وَطَلْحَةُ، وَالزُّبَيْرُ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَجَمَاعَةٌ مِنْ أَصْحَابِهِ وَنِسَائِهِ ; مِنْهُنَّ امْرَأَتَاهُ نَائِلَةُ وَأُمُّ الْبَنِينَ بِنْتُ عُيَيْنَةَ بْنِ حِصْنٍ، وَصِبْيَانٌ. وَعَنْ قَتَادَةَ قَالَ: صَلَّى الزُّبَيْرُ عَلَى عُثْمَانَ وَدَفَنَهُ وَكَانَ أَوْصَى إِلَيْهِ. وَرَوَى عَبْدُ اللَّهِ مِنْ طَرِيقِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ فَرُّوخَ، عَنْ أَبِيهِ: شَهِدْتُ عُثْمَانَ دُفِنَ فِي ثِيَابِهِ بِدِمَائِهِ وَلَمْ يُغَسَّلْ. وَحَمَلَهُ جَمَاعَةٌ مِنْ خَدَمِهِ بَعْدَ مَا غَسَّلُوهُ وَكَفَّنُوهُ. وَزَعَمَ بَعْضُهُمْ أَنَّهُ لَمْ يُغَسَّلْ وَلَمْ يُكَفَّنْ. وَالصَّحِيحُ الْأَوَّلُ. وَصَلَّى عَلَيْهِ جُبَيْرُ بْنُ مُطْعِمٍ. وَقِيلَ: الزُّبَيْرُ بْنُ الْعَوَّامِ. وَقِيلَ: حَكِيمُ بْنُ حِزَامٍ. وَقِيلَ: مَرْوَانُ بْنُ الْحَكَمِ. وَقِيلَ: الْمِسْوَرُ بْنُ مَخْرَمَةَ. وَقَدْ عَارَضَهُ بَعْضُ الْخَوَارِجِ وَأَرَادُوا رَجْمَهُ وَإِلْقَاءَهُ عَنْ سَرِيرِهِ، وَعَزَمُوا عَلَى أَنْ يُدْفَنَ بِمَقْبَرَةِ الْيَهُودِ بِدَيْرِ سَلْعٍ، حَتَّى بَلَغَ عَلِيَّ بْنَ أَبِي طَالِبٍ، فَبَعَثَ إِلَيْهِمْ مَنْ نَهَاهُمْ عَنْ ذَلِكَ، وَحَمَلَ جِنَازَتَهُ حَكِيمُ بْنُ حِزَامٍ، وَأَبُو جَهْمِ بْنُ حُذَيْفَةَ، وَنِيَارُ بْنُ مُكْرَمٍ، وَجُبَيْرُ بْنُ مُطْعِمٍ. وَذَكَرَ الْوَاقِدِيُّ أَنَّهُ لَمَّا وُضِعَ لِيُصَلَّى عَلَيْهِ - عِنْدَ مُصَلَّى الْجَنَائِزِ - أَرَادَ بَعْضُ الْأَنْصَارِ أَنْ يَمْنَعَهُمْ مِنْ ذَلِكَ، فَقَالَ أَبُو جَهْمِ بْنُ حُذَيْفَةَ: ادْفِنُوهُ فَقَدْ صَلَّى اللَّهُ عَلَيْهِ وَمَلَائِكَتُهُ. ثُمَّ قَالُوا: لَا يُدْفَنُ فِي الْبَقِيعِ، وَلَكِنِ ادْفِنُوهُ وَرَاءَ الْحَائِطِ. فَدَفَنُوهُ شَرْقِيَّ الْبَقِيعِ تَحْتَ نَخَلَاتٍ هُنَاكَ. وَذَكَرَ الْوَاقِدِيُّ أَنَّ عُمَيْرُ بْنُ ضَابِئٍ نَزَا عَلَى سَرِيرِهِ وَهُوَ مَوْضُوعٌ لِلصَّلَاةِ عَلَيْهِ، فَكَسَرَ ضِلْعًا مِنْ أَضْلَاعِهِ، وَقَالَ: أَحَبَسْتَ ضَابِئًا حَتَّى مَاتَ فِي السِّجْنِ ؟ وَقَدْ قَتَلَ الْحَجَّاجُ فِيمَا بَعْدُ عُمَيْرَ بْنَ ضَابِئٍ هَذَا. وَقَالَ الْبُخَارِيُّ فِي " التَّارِيخِ ": بسنده عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: كُنْتُ أَطُوفُ بِالْكَعْبَةِ وَإِذَا رَجُلٌ يَقُولُ: اللَّهُمَّ اغْفِرْ لِي. وَمَا أَظُنُّ أَنْ تَغْفِرَ لِي. فَقُلْتُ: يَا عَبْدَ اللَّهِ مَا سَمِعْتُ أَحَدًا يَقُولُ مَا تَقُولُ. قَالَ: كُنْتُ أَعْطَيْتُ اللَّهَ عَهْدًا إِنْ قَدَرْتُ أَنْ أَلْطِمَ وَجْهَ عُثْمَانَ إِلَّا لَطْمَتُهُ، فَلَمَّا قُتِلَ وُضِعَ عَلَى سَرِيرِهِ فِي الْبَيْتِ وَالنَّاسُ يَجِيئُونَ فَيُصَلُّونَ عَلَيْهِ، فَدَخَلْتُ كَأَنِّي أُصَلِّي عَلَيْهِ فَوَجَدْتُ خَلْوَةً فَرَفَعْتُ الثَّوْبَ عَنْ وَجْهِهِ فَلَطَمْتُهُ، وَسَجَّيْتُهُ، وَقَدْ يَبِسَتْ يَمِينِي. قَالَ ابْنُ سِيرِينَ: فَرَأَيْتُهَا يَابِسَةً كَأَنَّهَا عُودٌ. دفن عَبْدَي عثمان ؓ ثُمَّ خَرَجُوا بِعَبْدَيْ عُثْمَانَ اللَّذَيْنِ قُتِلَا فِي الدَّارِ ; وَهُمَا صُبَيْحٌ وَنُجَيْحٌ، ؓ، فَدُفِنَا إِلَى جَانِبِهِ بِحَشِّ كَوْكَبٍ. وَقِيلَ: إِنَّ الْخَوَارِجَ لَمْ يُمَكِّنُوا مِنْ دَفْنِهِمَا، بَلْ جَرُّوهُمَا بِأَرْجُلِهِمَا حَتَّى أَلْقَوْهُمَا بِالْبَلَاطِ فَأَكَلَتْهُمَا الْكِلَابُ. اعتناء معاوية بقبر عثمان ؓ وَقَدِ اعْتَنَى مُعَاوِيَةُ فِي أَيَّامِ إِمَارَتِهِ بِقَبْرِ عُثْمَانَ، وَرَفَعَ الْجِدَارَ بَيْنَهُ وَبَيْنَ الْبَقِيعِ، وَأَمَرَ النَّاسَ أَنْ يَدْفِنُوا مَوْتَاهُمْ حَوْلَهُ حَتَّى اتَّصَلَتْ بِمَقَابِرِ الْمُسْلِمِينَ. انتهاب دار عثمان ودار غيره ودار أبي هريرة ؓ وَلَمَّا قُتِلَ عُثْمَانُ ؓ انْتُهِبَتْ دَارُهُ وَدَارُ غَيْرِهِ، وانْتُهِبَتْ دَارُ أَبِي هُرَيْرَةَ  . وَعَنْ أَبِي هُرَيْرَةَ، قَالَ: أُصِبْتُ بِثَلَاثٍ بِمَوْتِ رَسُولِ اللَّهِ ﷺ وَكُنْتُ صُوَيْحِبَهُ وَذَا يَدٍ مِنْهُ، وَبِقَتْلِ عُثْمَانَ وَالْمِزْوَدِ. قَالُوا: وَمَا الْمِزْوَدُ؟ قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ ﷺ وَأَصَابَتِ النَّاسَ مَخْمَصَةٌ، قَالَ رَسُولُ اللَّهِ ﷺ: "يَا أَبَا هُرَيْرَةَ، هَلْ مِنْ شَيْءٍ؟ " قُلْتُ: نَعَمْ، شَيْءٌ مِنْ تَمْرٍ فِي مِزْوَدٍ، قَالَ: "فَآتِنِي بِهِ"، فَأَتَيْتُهُ بِهِ فَأَدْخَلَ يَدَهُ وَأَخْرَجَ قَبْضَةً، فَبَسَطَهَا، ثُمَّ قَالَ: ادْعُ لِي عَشَرَةً، فَدَعَوْتُ لَهُ عَشَرَةً فَأَكَلُوا حَتَّى شَبِعُوا  ، ثُمَّ أَدْخَلَ يَدَهُ فَأَخْرَجَ قَبْضَةً فَبَسَطَهَا، ثُمَّ قَالَ: ادْعُ لِي عَشَرَةً، فَدَعَوْتُ لَهُ عَشَرَةً، فَأَكَلُوا حَتَّى شَبِعُوا، فَمَا زَالَ يَصْنَعُ ذَلِكَ حَتَّى أَطْعَمَ الْجَيْشَ كُلَّهُ وَشَبِعُوا، ثُمَّ قَالَ لِي: "خُذْ مَا جِئْتَ بِهِ وَأَدْخِلْ يَدَكَ وَاقْبِضْ وَلَا تَكُبَّهُ" قَالَ أَبُو هُرَيْرَةَ: فَقَبَضْتُ عَلَى أَكْثَرِ مِمَّا جِئْتُ بِهِ. قَالَ أَبُو هُرَيْرَةَ: أَلَا أُحَدِّثُكُمْ عَمَّا أَكَلْتُ، أَكَلْتُ مِنْهُ حَيَاةَ رَسُولِ اللَّهِ ﷺ وَحَيَاةَ أَبِي بَكْرٍ وَأَطْعَمْتُ، وَحَيَاةَ عُمَرَ وَأَطْعَمْتُ، وَحَيَاةَ عُثْمَانَ وَأَطْعَمْتُ، فَلَمَّا قُتِلَ عُثْمَانُ انْتُهِبَتْ بَيْتِي وَذَهَبَ الْمِزْوَدُ. وَفِي رِوَايَةٍ: لَقَدْ جَهَّزْتُ مِنْهُ خَمْسِينَ وَسْقًا فِي سَبِيلِ اللَّهِ.

     ✧ Section (The Duration of His Siege, ؓ The duration of the siege of ʿUthmān, ؓ, in his house was forty days, according to the well-known opinion. It is said: it was forty-odd days. Al-Shaʿbī said: it was twenty-two nights. The day on which ʿUthmān, ؓ, was killed Then his killing, ؓ, took place on a Friday, without disagreement. Sayf b. ʿUmar reported from his shaykhs: in the last hour of it. Muṣʿab al-Zubayrī and others explicitly stated this. Others said: in the forenoon. And this is more likely. That was on the eighteenth night of Dhū al-Ḥijjah, according to the well-known opinion. It is said: during the days of al-tashrīq. From al-Zuhrī, he said: ʿUthmān was killed, and some people claimed that he was killed during the days of al-tashrīq — and from Abū ʿUthmān, he said: ʿUthmān was killed in the middle of the days of al-tashrīq — and some of them said: he was killed on Friday, on the eighteenth night of Dhū al-Ḥijjah. It is said: he was killed on the Day of Sacrifice. Ibn ʿAsākir related this. This is supported by the poet's saying: They sacrificed a gray-haired man, upon whom the mark of prostration was, Who cut through the night with glorification and Qurʾān. I say: and the first is the most widely known. It is that he was killed on Friday, on the eighteenth night of Dhū al-Ḥijjah, in the year thirty-five, according to the sound and well-known opinion. It is said: in the year thirty-six. Muṣʿab al-Zubayrī and a group said this. And it is rare. Thus his caliphate was twelve years less twelve days; because he was given the oath of allegiance at the beginning of Muḥarram in the year twenty-four. The age of ʿUthmān, ؓ As for his age, ؓ, he exceeded eighty, according to the well-known opinion. It is said: eighty-one years. Al-Wāqidī and more than one said: he died at eighty-two years. Ṣāliḥ b. Kaysān said: and months. It is said: eighty-four years. From Qatādah: ʿUthmān died at eighty-eight or ninety years. In another report from him: he died at eighty-six years. From Hishām b. al-Kalbī: he died at seventy-five years. And this is very rare. And rarer than it is what Sayf b. ʿUmar reported from his shaykhs; they are Muḥammad, Ṭalḥah, Abū ʿUthmān, and Abū Ḥārithah, that they said: ʿUthmān, ؓ, was killed at sixty-three years. The location of ʿUthmān's grave, ؓ As for the location of his grave, there is no disagreement that he was buried in Ḥashsh Kawkab — east of al-Baqīʿ — and a great dome was built over it in the time of the Umayyads, and it remains to this day. Imam Mālik said: It reached me that ʿUthmān, ؓ, used to pass by the place of his grave in Ḥashsh Kawkab and say: A righteous man will be buried here. . The washing, shrouding, burial, and prayer over ʿUthmān, ؓ Ibn Jarīr mentioned that ʿUthmān, ؓ, remained for three days after he was killed without being buried. I say: and it is as though the people were occupied with pledging allegiance to ʿAlī, ؓ, until it was completed. It is said: he remained two nights. It is said: rather, he was buried that same night. Then his burial took place between sunset and nightfall, out of fear of the Kharijites. It is said: rather, permission was sought from some of their leaders for that. So they carried him out with a small group of the Companions; among them were Ḥakīm b. Ḥizām, Ḥuwayṭib b. ʿAbd al-ʿUzzā, Abū al-Jahm b. Ḥudhayfah, Niyār b. Mukram al-Aslamī, Jubayr b. Muṭʿim, Zayd b. Thābit, Kaʿb b. Mālik, Ṭalḥah, al-Zubayr, ʿAlī b. Abī Ṭālib, and a group of his companions and his women; among them his two wives, Nāʾilah and Umm al-Banīn bt. ʿUyaynah b. Ḥiṣn, and children. From Qatādah, he said: al-Zubayr prayed over ʿUthmān and buried him, and he had been made his executor. ʿAbd Allāh reported through the chain of Ibrāhīm b. ʿAbd Allāh b. Farrūkh, from his father: I witnessed ʿUthmān being buried in his clothes with his blood, and he was not washed. A group of his servants carried him after they had washed him and shrouded him. Some of them claimed that he was not washed or shrouded. The correct one is the first. Jubayr b. Muṭʿim prayed over him. It is said: al-Zubayr b. al-ʿAwwām. It is said: Ḥakīm b. Ḥizām. It is said: Marwān b. al-Ḥakam. It is said: al-Miswar b. Makhramah. Some of the Kharijites opposed him and wanted to stone him and throw him from his bier, and they resolved to bury him in the Jewish cemetery at Dayr Salʿ, until it reached ʿAlī b. Abī Ṭālib, so he sent people to forbid them from that. Ḥakīm b. Ḥizām, Abū Jahm b. Ḥudhayfah, Niyār b. Mukram, and Jubayr b. Muṭʿim carried his bier. Al-Wāqidī mentioned that when he was placed to be prayed over — at the funeral prayer place — some of the Ansar wanted to prevent them from that, so Abū Jahm b. Ḥudhayfah said: Bury him, for God and His angels have prayed over him. Then they said: He will not be buried in al-Baqīʿ, but bury him behind the wall. So they buried him east of al-Baqīʿ, under some palm trees there. Al-Wāqidī mentioned that ʿUmayr b. Ḍābiʾ jumped on his bier while it was placed for the prayer over him, and broke one of his ribs, and said: Did you imprison Ḍābiʾ until he died in prison? Later on, al-Ḥajjāj killed this ʿUmayr b. Ḍābiʾ. Al-Bukhārī said in "al-Tārīkh": with his chain from Muḥammad b. Sīrīn, who said: I was circumambulating the Kaʿbah when a man was saying: O God, forgive me, but I do not think You will forgive me. I said: O servant of God, I have not heard anyone say what you say. He said: I had made a covenant with God that if I could slap the face of ʿUthmān, I would do so. When he was killed and placed on his bier in the house, and people were coming to pray over him, I entered as if to pray over him, and found a moment alone, so I lifted the cloth from his face and slapped him, and covered him, and my right hand became withered. Ibn Sīrīn said: I saw it withered as though it were a stick. The burial of the two servants of ʿUthmān, ؓ Then they brought out the two servants of ʿUthmān who were killed in the house; they were Ṣubayḥ and Nujayḥ, ؓ, and they were buried beside him in Ḥashsh Kawkab. It is said: the Kharijites did not allow their burial, but dragged them by their feet and threw them at al-Balāṭ, and the dogs ate them. Muʿāwiyah's care for the grave of ʿUthmān, ؓ Muʿāwiyah took care of the grave of ʿUthmān during the days of his rule, and raised the wall between it and al-Baqīʿ, and commanded the people to bury their dead around it until it became connected to the Muslim cemeteries. The plundering of the house of ʿUthmān, the house of others, and the house of Abū Hurayrah, ؓ When ʿUthmān, ؓ, was killed, his house and the house of others were plundered, and the house of Abū Hurayrah was plundered. From Abū Hurayrah, he said: I was afflicted with three things with the death of the Messenger of God, may God bless him and grant him peace, when I was his companion and a source of support from him; and with the killing of ʿUthmān; and with the provision bag. They said: And what is the provision bag? He said: We were with the Messenger of God, may God bless him and grant him peace, and the people were struck by hunger. The Messenger of God, may God bless him and grant him peace, said: "O Abū Hurayrah, is there anything?" I said: Yes, some dates in a provision bag. He said: "Bring it to me." So I brought it to him, and he put his hand in and took out a handful, and spread it out, then said: "Call ten for me." So I called ten for him, and they ate until they were full. Then he put his hand in and took out a handful and spread it out, then said: "Call ten for me." So I called ten for him, and they ate until they were full. He continued doing that until he fed the entire army and they were full. Then he said to me: "Take what you came with, put your hand in, and grasp, and do not pour it out." Abū Hurayrah said: So I grasped more than what I had come with. Abū Hurayrah said: Shall I not tell you about what I ate? I ate from it during the life of the Messenger of God, may God bless him and grant him peace, and the life of Abū Bakr, and I fed others; and during the life of ʿUmar, and I fed others; and during the life of ʿUthmān, and I fed others. When ʿUthmān was killed, my house was plundered and the provision bag went. In another report: I sent out from it fifty loads in the way of God.

233. Tarikh (al-Tabari) 2030No grade recorded

     وَلَمَّا وَقَعَ هَذَا الْأَمْرُ الْعَظِيمُ الْفَظِيعُ الشَّنِيعُ أُسْقِطَ فِي أَيْدِي النَّاسِ، فَأَعْظَمُوهُ جِدًّا، وَنَدِمَ أَكْثَرُ هَؤُلَاءِ الْجَهَلَةِ الْخَوَارِجِ عَلَى مَا صَنَعُوا، وَأَشْبَهُوا مَنْ تَقَدَّمَهُمْ مِمَّنْ قَصَّ اللَّهُ عَلَيْنَا خَبَرَهُمْ فِي كِتَابِهِ الْعَزِيزِ، مِنَ الَّذِينَ عَبَدُوا الْعِجْلَ فِي قَوْلِهِ تَعَالَى: وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ [ الْأَعْرَافِ: 149 ] وَلَمَّا بَلَغَ الزُّبَيْرَ مَقْتَلُ عُثْمَانَ - وَكَانَ قَدْ خَرَجَ مِنَ الْمَدِينَةِ - قَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. ثُمَّ تَرَحَّمَ عَلَى عُثْمَانَ، وَبَلَغَهُ أَنَّ الَّذِينَ قَتَلُوهُ نَدِمُوا فَقَالَ: تَبًّا لَهُمْ. ثُمَّ تَلَا قَوْلَهُ تَعَالَى: مَا يَنْظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَى أَهْلِهِمْ يَرْجِعُونَ [ يس: 48، 49 ]. وَبَلَغَ عَلِيًّا قَتْلُهُ فَتَرَحَّمَ عَلَيْهِ، وَسَمِعَ بِنَدَمِ الَّذِينَ قَتَلُوهُ فَتَلَا قَوْلَهُ تَعَالَى كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ الْآيَةَ [ الْحَشْرِ: 16 ]. وَلَمَّا بَلَغَ سَعْدَ بْنَ أَبِي وَقَّاصٍ قَتْلُ عُثْمَانَ اسْتَغْفَرَ لَهُ، وَتَرَحَّمَ عَلَيْهِ، وَتَلَا فِي حَقِّ الَّذِينَ قَتَلُوهُ: قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا [ الْكَهْفِ: 103، 104 ]. ثُمَّ قَالَ سَعْدٌ: اللَّهُمَّ أَنْدِمْهُمْ ثُمَّ خُذْهُمْ. وَقَدْ أَقْسَمَ بَعْضُ السَّلَفِ بِاللَّهِ أَنَّهُ مَا مَاتَ أَحَدٌ مِنْ قَتَلَةِ عُثْمَانَ إِلَّا مَقْتُولًا. رَوَاهُ ابْنُ جَرِيرٍ. وَهَكَذَا يَنْبَغِي أَنْ يَكُونَ؛ لِوُجُوهٍ مِنْهَا، دَعْوَةُ سَعْدٍ الْمُسْتَجَابَةُ، كَمَا ثَبَتَ فِي الْحَدِيثِ الصَّحِيحِ. وَقَالَ بَعْضُهُمْ: مَا مَاتَ أَحَدٌ مِنْهُمْ حَتَّى جُنَّ. وَقَالَ الْوَاقِدِيُّ: حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ، قَالَ: الَّذِي قَتَلَ عُثْمَانَ كِنَانَةُ بْنُ بِشْرِ بْنِ عَتَّابٍ التُّجِيبِيُّ، وَكَانَتِ امْرَأَةُ مَنْظُورِ بْنِ سَيَّارٍ الْفَزَارِيِّ تَقُولُ: خَرَجْنَا إِلَى الْحَجِّ وَمَا عَلِمْنَا لِعُثْمَانَ بِقَتْلٍ، حَتَّى إِذَا كُنَّا بِالْعَرْجِ سَمِعْنَا رَجُلًا يُغَنِّي تَحْتَ اللَّيْلِ: أَلَا إِنَّ خَيْرَ النَّاسِ بَعْدَ ثَلَاثَةٍ قَتِيلُ التُّجِيبِيِّ الَّذِي جَاءَ مِنْ مِصْرِ وَلَمَّا رَجَعَ الْحَجِيجُ وَجَدُوا عُثْمَانَ، ؓ، قَدْ قُتِلَ وَبَايَعَ النَّاسُ عَلِيَّ بْنَ أَبِي طَالِبٍ، ؓ. وَلَمَّا بَلَغَ أُمَّهَاتِ الْمُؤْمِنِينَ فِي أَثْنَاءِ الطَّرِيقِ أَنَّ عُثْمَانَ قَدْ قُتِلَ، رَجَعْنَ إِلَى مَكَّةَ، فَأَقَمْنَ بِهَا نَحْوًا مِنْ أَرْبَعَةِ أَشْهُرٍ كَمَا سَيَأْتِي. فَصْلٌ ( كَلَامُ الصَّحَابَةِ فِي مَقْتَلِ عُثْمَانَ ؓ   ) رَوَى الْحَافِظُ بْنُ عَسَاكِرَ، بسنده عَنْ حُذَيْفَةَ. قَالَ: أَوَّلُ الْفِتَنِ قَتْلُ عُثْمَانَ، وَآخِرُ الْفِتَنِ خُرُوجُ الدَّجَّالِ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يَمُوتُ رَجُلٌ وَفِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ حُبِّ قَتْلِ عُثْمَانَ إِلَّا تَبِعَ الدَّجَّالَ إِنْ أَدْرَكَهُ وَإِنْ لَمْ يُدْرِكْهُ آمَنَ بِهِ فِي قَبْرِهِ. وَقَدْ ذَكَرَ الْبُخَارِيُّ فِي " صَحِيحِهِ ". قَالَ عن أبي عَبْدِ اللَّهِ النَّجْرَانِيُّ أَنَّ حُذَيْفَةَ بْنَ الْيَمَانِ فِي مَرَضِهِ الَّذِي هَلَكَ فِيهِ، كَانَ عِنْدَهُ رَجُلٌ مِنْ إِخْوَانِهِ وَهُوَ يُنَاجِي امْرَأَتَهُ، فَفَتَحَ عَيْنَيْهِ فَسَأَلَهُمَا فَقَالَا: خَيْرٌ. فَقَالَ: إِنَّ شَيْئًا تُسِرَّانِهِ دُونِي مَا هُوَ بِخَيْرٍ. قَالَ: قُتِلَ الرَّجُلُ. يَعْنِي عُثْمَانَ. قَالَ: فَاسْتَرْجَعَ، ثُمَّ قَالَ: اللَّهُمَّ إِنِّي كُنْتُ مِنْ هَذَا الْأَمْرِ بِمَعْزِلٍ، فَإِنْ كَانَ خَيْرًا فَهُوَ لِمَنْ حَضَرَهُ، وَأَنَا مِنْهُ بَرِيءٌ، وَإِنْ كَانَ شَرًّا فَهُوَ لِمَنْ حَضَرَهُ، وَأَنَا مِنْهُ بَرِيءٌ، الْيَوْمَ نَفَرَتِ الْقُلُوبُ بِأَنْفَارِهَا، الْحَمْدُ لِلَّهِ الَّذِي سَبَقَ بِيَ الْفِتَنَ، قَادَتَهَا وَعُلُوجَهَا، الْحَظِيُّ مَنْ تَرَدَّى بَعِيرُهُ، فَشَبِعَ شَحْمَا وَقَلَّ عَمَلُهُ. وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ: لَوْ كَانَ قَتْلُ عُثْمَانَ هُدًى، لَاحْتَلَبَتْ بِهِ الْأُمَّةُ لَبَنًا، وَلَكِنَّهُ كَانَ ضَلَالًا، فَاحْتَلَبَتْ بِهِ الْأُمَّةُ دَمًا. وَهَذَا مُنْقَطِعٌ. وَعَنْ زَهْدَمٍ الْجَرْمِيِّ قَالَ: خَطَبَ ابْنُ عَبَّاسٍ فَقَالَ: لَوْ لَمْ يَطْلُبِ النَّاسُ بِدَمِ عُثْمَانَ لَرُمُوا بِالْحِجَارَةِ مِنَ السَّمَاءِ. وَقَدْ رُوِيَ مِنْ غَيْرِ هَذَا الْوَجْهِ عَنْهُ. وعَنْ أَبِي جَعْفَرٍ الْأَنْصَارِيِّ قَالَ: لَمَّا قُتِلَ عُثْمَانُ جِئْتُ عَلِيًّا وَهُوَ جَالِسٌ فِي الْمَسْجِدِ وَعَلَيْهِ عِمَامَةٌ سَوْدَاءُ فَقُلْتُ لَهُ: قُتِلَ عُثْمَانُ. فَقَالَ: تَبًّا لَهُمْ آخِرَ الدَّهْرِ. وَفِي رِوَايَةٍ: خَيْبَةً لَهُمْ. وَعَنِ ابْنِ أَبِي لَيْلَى قَالَ: سَمِعْتُ عَلِيًّا وَهُوَ بِبَابِ الْمَسْجِدِ، أَوْ عِنْدَ أَحْجَارِ الزَّيْتِ رَافِعًا صَوْتَهُ يَقُولُ: اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِنْ دَمِ عُثْمَانَ. وعَنِ الْحَسَنِ قَالَ: قُتِلَ عُثْمَانُ وَعَلِيٌّ غَائِبٌ فِي أَرْضٍ لَهُ، فَلَمَّا بَلَغَهُ قَالَ: اللَّهُمَّ إِنِّي لَمْ أَرْضَ وَلَمْ أُمَالِئْ. وعَنْ أَبِي الْعَالِيَةِ أَنَّ عَلِيًّا دَخَلَ عَلَى عُثْمَانَ، فَوَقَعَ عَلَيْهِ وَجَعَلَ يَبْكِي حَتَّى ظَنُّوا أَنَّهُ سَيَلْحَقُ بِهِ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ عَلِيٌّ يَوْمَ قُتِلَ عُثْمَانُ: وَاللَّهِ مَا قَتَلْتُ، وَلَا أَمَرْتُ، وَلَكِنِّي غُلِبْتُ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ عَلِيٌّ: إِنْ شَاءَ النَّاسُ حَلَفْتُ لَهُمْ عِنْدَ مَقَامِ إِبْرَاهِيمَ بِاللَّهِ، مَا قَتَلْتُ عُثْمَانَ، وَلَا أَمَرْتُ بِقَتْلِهِ، وَلَقَدْ نَهَيْتُهُمْ فَعَصَوْنِي. وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ عَلِيٍّ بِنَحْوِهِ. وعَنْ قَيْسِ بْنِ عُبَادٍ قَالَ: سَمِعْتُ عَلِيًّا يَوْمَ الْجَمَلِ يَقُولُ: اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِنْ دَمِ عُثْمَانَ، وَلَقَدْ طَاشَ عَقْلِي يَوْمَ قُتِلَ عُثْمَانُ، وَأَنْكَرْتُ نَفْسِي وَجَاءُونِي لِلْبَيْعَةِ فَقُلْتُ: وَاللَّهِ إِنِّي لِأَسْتَحْيِي مِنَ اللَّهِ أَنْ أُبَايِعَ قَوْمًا قَتَلُوا رَجُلًا قَالَ فِيهِ رَسُولُ اللَّهِ، ﷺ: أَلَا أَسْتَحْيِي مِمَّنْ تَسْتَحْيِي مِنْهُ الْمَلَائِكَةُ. وَإِنِّي لِأَسْتَحْيِي مِنَ اللَّهِ أَنْ أُبَايِعَ وَعُثْمَانُ قَتِيلٌ عَلَى الْأَرْضِ لَمْ يُدْفَنْ بَعْدُ. فَانْصَرَفُوا، فَلَمَّا دُفِنَ رَجَعَ النَّاسُ يَسْأَلُونِي الْبَيْعَةَ فَقُلْتُ: اللَّهُمَّ إِنِّي لَمُشْفِقٌ مِمَّا أُقْدِمُ عَلَيْهِ، ثُمَّ جَاءَتْ عَزْمَةٌ فَبَايَعْتُ، فَلَمَّا قَالُوا: أَمِيرُ الْمُؤْمِنِينَ، فَكَأَنَّمَا صُدِعَ قَلْبِي وَانْسَكَبْتُ بِعَبْرَةٍ. وَقَدِ اعْتَنَى الْحَافِظُ الْكَبِيرُ أَبُو الْقَاسِمِ بْنُ عَسَاكِرَ بِجَمْعِ الطُّرُقِ الْوَارِدَةِ عَنْ عَلِيٍّ، أَنَّهُ تَبَرَّأَ مِنْ دَمِ عُثْمَانَ، وَكَانَ يُقْسِمُ عَلَى ذَلِكَ فِي خُطَبِهِ وَغَيْرِهَا أَنَّهُ لَمْ يَقْتُلْهُ، وَلَا أَمَرَ بِقَتْلِهِ، وَلَا مَالَأَ، وَلَا رَضِيَ بِهِ، وَلَقَدْ نَهَى عَنْهُ فَلَمْ يَسْمَعُوا مِنْهُ. ثَبَتَ ذَلِكَ عَنْهُ مِنْ طُرُقٍ تُفِيدُ الْقَطْعَ عِنْدَ كَثِيرٍ مِنْ أَئِمَّةِ الْحَدِيثِ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَثَبَتَ عَنْهُ أَيْضًا مِنْ غَيْرِ وَجْهٍ أَنَّهُ قَالَ: إِنِّي لَأَرْجُوَ أَنْ أَكُونَ أَنَا وَعُثْمَانُ مِمَّنْ قَالَ اللَّهُ تَعَالَى فِيهِمْ: وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ [ الْحِجْرِ: 47 ]. وَثَبَتَ عَنْهُ أَيْضًا مِنْ غَيْرِ وَجْهٍ أَنَّهُ قَالَ: كَانَ مِنَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ، ثُمَّ اتَّقَوْا وَآمَنُوا، ثُمَّ اتَّقَوْا وَأَحْسَنُوا. وَفِي رِوَايَةٍ أَنَّهُ قَالَ: كَانَ عُثْمَانُ، ؓ، خَيْرَنَا، وَأَوْصَلَنَا لِلرَّحِمِ، وَأَشَدَّنَا حَيَاءً، وَأَحْسَنَنَا طُهُورًا، وَأَتْقَانَا لِلرَّبِّ، عَزَّ وَجَلَّ. وَعَنْ عُمَيْرِ بْنِ زَوْذِيٍّ أَبِي كَثِيرٍ قَالَ: خَطَبَ عَلِيٌّ فَقَطَعَ الْخَوَارِجُ عَلَيْهِ خُطْبَتَهُ، فَنَزَلَ فَقَالَ: إِنَّ مَثَلِي وَمَثَلَ عُثْمَانَ كَمَثَلِ أَثْوَارٍ ثَلَاثَةٍ ; أَحْمَرَ وَأَبْيَضَ وَأَسْوَدَ، وَمَعَهُمْ فِي أَجَمَةٍ أَسَدٌ، فَكَانَ كُلَّمَا أَرَادَ قَتْلَ أَحَدِهِمْ مَنَعَهُ الْآخَرَانِ، فَقَالَ لِلْأَسْوَدِ وَالْأَحْمَرِ: إِنَّ هَذَا الْأَبْيَضَ قَدْ فَضَحَنَا فِي هَذِهِ الْأَجَمَةِ فَخَلِّيَا عَنْهُ حَتَّى آكُلَهُ. فَخَلَّيَا عَنْهُ فَأَكَلَهُ، ثُمَّ كَانَ كُلَّمَا أَرَادَ أَحَدَهُمَا مَنَعَهُ الْآخَرُ، فَقَالَ لِلْأَحْمَرِ: إِنَّ هَذَا الْأَسْوَدَ قَدْ فَضَحَنَا فِي هَذِهِ الْأَجَمَةِ، وَإِنَّ لَوْنِي عَلَى لَوْنِكَ، فَلَوْ خَلَّيْتَ عَنْهُ أَكَلْتُهُ. فَخَلَّى عَنْهُ الْأَحْمَرُ فَأَكَلَهُ، ثُمَّ قَالَ لِلْأَحْمَرِ: إِنِّي آكِلُكَ. فَقَالَ: دَعْنِي حَتَّى أَصِيحَ ثَلَاثَ صَيْحَاتٍ. فَقَالَ: دُونَكَ. فَقَالَ: أَلَا إِنِّي إِنَّمَا أُكِلْتُ يَوْمَ أُكِلَ الْأَبْيَضُ. ثَلَاثًا، ثُمَّ قَالَ عَلِيٌّ: وَإِنَّمَا أَنَا وَهَنْتُ يَوْمَ قُتِلَ عُثْمَانُ. قَالَهَا ثَلَاثًا. وَرَوَى ابْنُ عَسَاكِرَ، بسنده عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: كَانَتِ الْمَرْأَةُ تَجِيءُ فِي زَمَانِ عُثْمَانَ إِلَى بَيْتِ الْمَالِ، فَتَحْمِلُ وِقْرَهَا وَتَقُولُ: اللَّهُمَّ بَدِّلْ، اللَّهُمَّ غَيِّرْ. فَقَالَ حَسَّانُ بْنُ ثَابِتٍ حِينَ قُتِلَ عُثْمَانُ، ؓ: قُلْتُمُ بَدِّلْ فَقَدْ بَدَّلَكُمْ     سَنَةً حَرَّى وَحَرْبًا كَاللَّهَبْ مَا نَقِمْتُمْ مِنْ ثِيَابٍ خِلْفَةٍ     وَعَبِيدٍ وَإِمَاءٍ وَذَهَبْ قَالَ: وَقَالَ أَبُو حُمَيْدٍ أَخُو بَنِي سَاعِدَةَ - وَكَانَ مِمَّنْ شَهِدَ بَدْرًا، وَكَانَ فِي مَنْ جَانَبَ عُثْمَانَ - فَلَمَّا قُتِلَ قَالَ: وَاللَّهِ مَا أَرَدْنَا قَتْلَهُ، وَلَا كُنَّا نَرَى أَنْ يَبْلُغَ مِنْهُ الْقَتْلَ، اللَّهُمَّ إِنَّ لَكَ عَلَيَّ أَنْ لَا أَفْعَلَ كَذَا وَكَذَا، وَلَا أَضْحَكَ حَتَّى أَلْقَاكَ. وعَنْ سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، قَالَ: لَقَدْ رَأَيْتُنِي وَإِنَّ عُمَرَ مُوثِقِي وَأُخْتَهُ عَلَى الْإِسْلَامِ، وَلَوِ ارْفَضَّ أُحُدٌ فِيمَا صَنَعْتُمْ بِابْنِ عَفَّانَ، لَكَانَ حَقِيقًا. وَهَكَذَا رَوَاهُ الْبُخَارِيُّ فِي " صَحِيحِهِ ". وعَنْ عَبْدِ الرَّحْمَنِ بْنِ جُبَيْرٍ قَالَ: سَمِعَ عَبْدُ اللَّهِ بْنُ سَلَامٍ رَجُلًا يَقُولُ لِآخَرَ: قُتِلَ عُثْمَانُ بْنُ عَفَّانَ، فَلَمْ يَنْتَطِحُ فِيهِ عَنْزَانِ. فَقَالَ ابْنُ سَلَامٍ: أَجَلْ إِنَّ الْبَقَرَ وَالْمَعْزَ لَا تَنْتَطِحُ فِي قَتْلِ الْخَلِيفَةِ، وَلَكِنْ تَنْتَطِحُ فِيهِ الرِّجَالُ بِالسِّلَاحِ، وَاللَّهِ لَيُقْتَلَنَّ بِهِ أَقْوَامٌ، إِنَّهُمْ لَفِي أَصْلَابِ آبَائِهِمْ مَا وُلِدُوا بَعْدُ. وقَالَ ابْنُ سَلَامٍ: يُحَكَّمُ عُثْمَانُ يَوْمَ الْقِيَامَةِ فِي الْقَاتِلِ وَالْخَاذِلِ. وعن أَبِي الْأَسْوَدِ يَقُولُ: سَمِعْتُ أَبَا بَكْرَةَ يَقُولُ: لَأَنْ أَخِرَّ مِنَ السَّمَاءِ إِلَى الْأَرْضِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُشْرَكَ فِي دَمِ عُثْمَانَ. وعَنْ أَبِي مَرْيَمَ رَضِيعِ الْجَارُودِ قَالَ: كُنْتُ بِالْكُوفَةِ فَقَامَ الْحَسَنُ بْنُ عَلِيٍّ خَطِيبًا فَقَالَ: أَيُّهَا النَّاسُ، رَأَيْتُ الْبَارِحَةَ فِي مَنَامِي عَجَبًا ; رَأَيْتُ الرَّبَّ تَبَارَكَ وَتَعَالَى فَوْقَ عَرْشِهِ، فَجَاءَ رَسُولُ اللَّهِ، ﷺ، حَتَّى قَامَ عِنْدَ قَائِمَةٍ مِنْ قَوَائِمِ الْعَرْشِ، فَجَاءَ أَبُو بَكْرٍ فَوَضَعَ يَدَهُ عَلَى مَنْكِبِ النَّبِيِّ، ﷺ، ثُمَّ جَاءَ عُمَرُ فَوَضَعَ يَدَهُ عَلَى مَنْكِبِ أَبِي بَكْرٍ، ثُمَّ جَاءَ عُثْمَانُ فَكَانَ نُبْذَةً، فَقَالَ: رَبِّ سَلْ عِبَادَكَ فِيمَ قَتَلُونِي ؟ فَانْبَعَثَ مِنَ السَّمَاءِ مِيزَابَانِ مِنْ دَمٍ فِي الْأَرْضِ. قَالَ: فَقِيلَ لِعَلِيٍّ: أَلَا تَرَى مَا يُحَدِّثُ بِهِ الْحَسَنُ ؟ فَقَالَ: حَدَّثَ بِمَا رَأَى. وعَنْ زَيْدِ بْنِ صُوحَانَ أَنَّهُ قَالَ يَوْمَ قُتِلَ عُثْمَانُ: نَفَرَتِ الْقُلُوبُ مَنَافِرَهَا، وَالَّذِي نَفْسِي بِيَدِهِ، لَا تَتَآلَفُ إِلَى يَوْمِ الْقِيَامَةِ. وعَنْ عَوْنِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ: قَالَ: قَالَتْ عَائِشَةُ: غَضِبْتُ لَكُمْ مِنَ السَّوْطِ وَلَا أَغْضَبُ لِعُثْمَانَ مِنَ السَّيْفِ ! اسْتَعْتَبْتُمُوهُ حَتَّى إِذَا تَرَكْتُمُوهُ كَالْقَلْبِ الْمُصَفَّى قَتَلْتُمُوهُ. وعَنْ مَسْرُوقٍ قَالَ: قَالَتْ عَائِشَةُ حِينَ قُتِلَ عُثْمَانُ: تَرَكْتُمُوهُ كَالثَّوْبِ النَّقِيِّ مِنَ الدَّنَسِ ثُمَّ قَتَلْتُمُوهُ. وَفِي رِوَايَةٍ: ثُمَّ قَرَّبْتُمُوهُ فَذَبَحْتُمُوهُ كَمَا يُذْبَحُ الْكَبْشُ. فَقَالَ لَهَا مَسْرُوقٌ: هَذَا عَمَلُكِ، أَنْتِ كَتَبْتِ إِلَى النَّاسِ تَأْمُرِينَهُمْ أَنْ يَخْرُجُوا إِلَيْهِ. فَقَالَتْ: لَا وَالَّذِي آمَنَ بِهِ الْمُؤْمِنُونَ، وَكَفَرَ بِهِ الْكَافِرُونَ، مَا كَتَبْتُ إِلَيْهِمْ سَوْدَاءَ فِي بَيْضَاءَ حَتَّى جَلَسْتُ مَجْلِسِي هَذَا. قَالَ الْأَعْمَشُ: فَكَانُوا يَرَوْنَ أَنَّهُ كُتِبَ عَلَى لِسَانِهَا. وَهَذَا إِسْنَادٌ صَحِيحٌ إِلَيْهَا. وَفِي هَذَا وَأَمْثَالِهِ دَلَالَةٌ ظَاهِرَةٌ عَلَى أَنَّ هَؤُلَاءِ الْخَوَارِجَ، قَبَّحَهُمُ اللَّهُ، زَوَّرُوا كُتُبًا عَلَى لِسَانِ الصَّحَابَةِ إِلَى الْآفَاقِ، يُحَرِّضُونَهُمْ عَلَى قِتَالِ عُثْمَانَ، كَمَا قَدَّمْنَا بَيَانَهُ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وعَنْ أَنَسٍ قَالَ: قَالَتْ أُمُّ سُلَيْمٍ لَمَّا سَمِعَتْ بِقَتْلِ عُثْمَانَ: رَحِمَهُ اللَّهُ، أَمَا إِنَّهُمْ لَنْ يَحْتَلِبُوا بَعْدَهُ إِلَّا دَمًا. كلام أئمة التابعين في مقتل عثمان ؓ وَأَمَّا كَلَامُ أَئِمَّةِ التَّابِعِينَ فِي هَذَا الْفَصْلِ فَكَثِيرٌ جِدًّا يَطُولُ ذِكْرُنَا لَهُ، فَمِنْ ذَلِكَ قَوْلُ أَبِي مُسْلِمٍ الْخَوْلَانِيِّ حِينَ رَأَى الْوَفْدَ الَّذِينَ قَدِمُوا مِنْ قَتْلِهِ: أَمَا مَرَرْتُمْ بِبِلَادِ ثَمُودَ ؟ قَالُوا: نَعَمْ. قَالَ: أَشْهَدُ أَنَّكُمْ مِثْلُهُمْ، لَخَلِيفَةُ اللَّهِ أَكْرَمُ عَلَيْهِ مِنْ نَاقَتِهِ. وعَنِ الْحَسَنِ قَالَ: لَوْ كَانَ قَتْلُ عُثْمَانَ هُدًى لَاحْتَلَبَتْ بِهِ الْأُمَّةُ لَبَنًا، وَلَكِنَّهُ كَانَ ضَلَالًا فَاحْتَلَبَتْ بِهِ الْأُمَّةُ دَمًا. وَقَالَ أَبُو جَعْفَرٍ الْبَاقِرُ: كَانَ قَتْلُ عُثْمَانَ عَلَى غَيْرِ وَجْهِ الْحَقِّ

     ✧ When this great, horrific, and hideous affair occurred, the people fell into despair, and they regarded it as very serious. Most of those ignorant Kharijites regretted what they had done, and they resembled those who preceded them whose story God related to us in His Mighty Book, namely those who worshipped the calf, in His saying, Exalted is He: "And when they were seized with remorse and saw that they had gone astray, they said, 'If our Lord does not have mercy upon us and forgive us, we will surely be among the losers'" [al-Aʿrāf: 149]. When al-Zubayr learned of the killing of ʿUthmān—he had already left Madinah—he said: "To God we belong and to Him we return." Then he invoked mercy upon ʿUthmān. When he learned that those who killed him had regretted it, he said: "Perdition to them!" Then he recited His saying, Exalted is He: "They await only a single blast, which will seize them while they are disputing. Then they will not be able to make a bequest, nor will they return to their people" [Yā Sīn: 48–49]. When ʿAlī learned of his killing, he invoked mercy upon him and, hearing of the regret of those who killed him, recited His saying, Exalted is He: "Like the example of Satan when he said to man, 'Disbelieve'..." [al-Ḥashr: 16]. When Saʿd b. Abī Waqqāṣ learned of the killing of ʿUthmān, he sought forgiveness for him and invoked mercy upon him, and he recited concerning those who killed him: "Say, 'Shall we inform you of the greatest losers as to their deeds? Those whose effort is lost in worldly life, while they think that they are doing well in work'" [al-Kahf: 103–104]. Then Saʿd said: "O God, make them regret it, then seize them." Some of the early scholars swore by God that no one among the killers of ʿUthmān died except that he was killed. This was related by Ibn Jarīr. And so it ought to be, for several reasons, among them the answered supplication of Saʿd, as is established in the authentic hadith. Some said: No one of them died before going mad. Al-Wāqidī said: ʿAbd al-Raḥmān b. Abī al-Zinād narrated to me, from ʿAbd al-Raḥmān b. al-Ḥārith, who said: The one who killed ʿUthmān was Kinānah b. Bishr b. ʿAttāb al-Tujībī. The wife of Manẓūr b. Sayyār al-Fazārī used to say: We set out for the pilgrimage and did not know of any killing of ʿUthmān, until when we were at al-ʿArj we heard a man singing in the night: Verily the best of people after three is the slain one of al-Tujībī, who came from Egypt. When the pilgrims returned, they found that ʿUthmān, ؓ, had been killed and that the people had pledged allegiance to ʿAlī b. Abī Ṭālib, ؓ. When the Mothers of the Believers learned during their journey that ʿUthmān had been killed, they returned to Makkah and stayed there for about four months, as will come later. Section (The statements of the Companions concerning the killing of ʿUthmān ؓ) Al-Ḥāfiẓ Ibn ʿAsākir related with his chain from Ḥudhayfah, who said: The first of the trials is the killing of ʿUthmān, and the last of the trials is the emergence of the Dajjāl. By Him in whose hand is my soul, no man dies while in his heart is the weight of a grain of love for the killing of ʿUthmān except that he will follow the Dajjāl if he encounters him, and if he does not encounter him, he will believe in him in his grave. Al-Bukhārī mentioned in his Ṣaḥīḥ, from Abū ʿAbd Allāh al-Najrānī, that Ḥudhayfah b. al-Yamān, during the illness in which he died, had a man of his brothers with him, while he was conversing privately with his wife. He opened his eyes and asked them, and they said: "Good." He said: "Something you two conceal from me is not good." He said: "The man has been killed," meaning ʿUthmān. He said: "Then he made istirjāʿ," and said: "O God, I was removed from this affair. If it was good, then it belongs to those who were present, and I am innocent of it; and if it was evil, then it belongs to those who were present, and I am innocent of it. Today the hearts have fled in their flights. Praise be to God who made me precede the trials, their leaders and their riffraff. Fortunate is he whose camel threw him down, so that he ate his fill of fat and his work became little." From Abū Mūsā al-Ashʿarī, who said: If the killing of ʿUthmān had been guidance, the ummah would have milked from it milk; but it was misguidance, so the ummah milked from it blood. This is munqaṭiʿ. From Zahdam al-Jarmī, who said: Ibn ʿAbbās gave a sermon and said: If the people did not seek vengeance for the blood of ʿUthmān, they would be pelted with stones from the sky. It has also been related from him through other than this route. From Abū Jaʿfar al-Anṣārī, who said: When ʿUthmān was killed, I came to ʿAlī while he was sitting in the mosque wearing a black turban, and I said to him: "ʿUthmān has been killed." He said: "Perdition to them for the rest of time." In another narration: "Disappointment to them." From Ibn Abī Laylā, who said: I heard ʿAlī, while he was at the gate of the mosque or near the oil stones, raising his voice and saying: "O God, I declare my innocence to You from the blood of ʿUthmān." From al-Ḥasan, who said: ʿUthmān was killed while ʿAlī was absent on some land of his. When it reached him, he said: "O God, I did not approve and did not conspire." From Abū al-ʿĀliyah, that ʿAlī entered upon ʿUthmān and fell upon him and began to weep until they thought he would follow him. From Ibn ʿAbbās, who said: ʿAlī said on the day ʿUthmān was killed: "By God, I did not kill, nor did I command, but I was overcome." From Ibn ʿAbbās, who said: ʿAlī said: "If the people wish, I will swear to them by God at the Maqām of Ibrāhīm that I did not kill ʿUthmān, nor did I command his killing, and I forbade them, but they disobeyed me." It has also been related from ʿAlī through other than one route with similar wording. From Qays b. ʿUbād, who said: I heard ʿAlī on the Day of the Camel saying: "O God, I declare my innocence to You from the blood of ʿUthmān. My mind was confounded on the day ʿUthmān was killed, and I did not recognize myself. They came to me for the pledge of allegiance, and I said: 'By God, I am ashamed before God to pledge allegiance to a people who killed a man about whom the Messenger of God, ﷺ, said: "Should I not be ashamed before one of whom the angels are ashamed?" And I am ashamed before God to pledge allegiance while ʿUthmān lies slain on the ground, not yet buried.' So they went away. When he was buried, the people returned asking me for the pledge, and I said: 'O God, I am fearful of what I am embarking upon.' Then determination came, and I pledged allegiance. When they said: 'Commander of the Believers,' it was as if my heart was cleft, and I poured forth tears." The great Ḥāfiẓ Abū al-Qāsim Ibn ʿAsākir took care to collect the routes reported from ʿAlī that he declared his innocence from the blood of ʿUthmān, and he used to swear to that in his sermons and elsewhere that he did not kill him, nor command his killing, nor conspire, nor approve of it, and he had forbidden it but they did not listen to him. That is established from him through routes that yield certainty according to many of the imams of hadith. To God belongs praise and favor. It is also established from him through more than one route that he said: "I hope that I and ʿUthmān are among those about whom God, Exalted is He, said: 'And We will remove whatever is in their breasts of resentment, as brothers, on thrones facing each other' [al-Ḥijr: 47]." It is also established from him through more than one route that he said: "He was among those who believed and did righteous deeds, then feared and believed, then feared and did good." In one narration, he said: "ʿUthmān, ؓ, was the best of us, the most maintaining of kinship ties, the most intensely modest, the most excellent in purification, and the most God-fearing toward the Lord, Mighty and Majestic." From ʿUmayr b. Zawdhī Abū Kathīr, who said: ʿAlī was giving a sermon, and the Kharijites interrupted his sermon, so he descended and said: "My likeness and the likeness of ʿUthmān is like that of three bulls: a red one, a white one, and a black one, with them in a thicket was a lion. Whenever it wanted to kill one of them, the other two prevented it. It said to the black and the red: 'This white one has disgraced us in this thicket, so leave him to me that I may eat him.' So they left him, and it ate him. Then whenever it wanted one of the two, the other prevented it, so it said to the red: 'This black one has disgraced us in this thicket, and my color is like your color, so if you leave him, I will eat him.' So the red left him, and it ate him. Then it said to the red: 'I am going to eat you.' He said: 'Let me cry out three cries.' It said: 'Go ahead.' He said: 'Verily, I was eaten the day the white one was eaten,' three times. Then ʿAlī said: 'I was weakened the day ʿUthmān was killed,' saying it three times." Ibn ʿAsākir related with his chain from Saʿīd b. al-Musayyab, who said: A woman would come in the time of ʿUthmān to the public treasury, and she would carry away her load and say: "O God, change it; O God, alter it." Ḥassān b. Thābit said when ʿUthmān, ؓ, was killed: You said, "Change it," and He has changed you to a scorching year and a war like flame. What did you resent in garments of luxury, and slaves, and slave-girls, and gold? He said: Abū Ḥumayd, the brother of the Banū Sāʿidah—who was one of those who witnessed Badr and was among those who sided against ʿUthmān—when he was killed, said: "By God, we did not intend his killing, and we did not think that killing would reach him. O God, I pledge to You that I will not do such and such, and I will not laugh until I meet You." From Saʿīd b. Zayd b. ʿAmr b. Nufayl, who said: "I saw myself when ʿUmar bound me and his sister to Islam. If one mountain were to crumble because of what you have done to Ibn ʿAffān, it would be justified." Thus al-Bukhārī related it in his Ṣaḥīḥ. From ʿAbd al-Raḥmān b. Jubayr, who said: ʿAbd Allāh b. Salām heard a man saying to another: "ʿUthmān b. ʿAffān has been killed, and no two goats butted over it." Ibn Salām said: "Indeed, cows and goats do not butt over the killing of a caliph, but men butt over it with weapons. By God, peoples will be killed because of it, and they are still in the loins of their fathers, not yet born." Ibn Salām said: "ʿUthmān will be given judgment on the Day of Resurrection against the killer and the abandoner." From Abū al-Aswad, who said: I heard Abū Bakrah saying: "To fall from the sky to the earth is more beloved to me than to be associated with the blood of ʿUthmān." From Abū Maryam, the foster son of al-Jārūd, who said: I was in Kufa, and al-Ḥasan b. ʿAlī stood as a speaker and said: "O people, last night I saw in my sleep a wonder. I saw the Lord, Blessed and Exalted, above His Throne. Then the Messenger of God, ﷺ, came and stood at one of the pillars of the Throne. Then Abū Bakr came and placed his hand on the Prophet's shoulder, ﷺ. Then ʿUmar came and placed his hand on Abū Bakr's shoulder. Then ʿUthmān came and stood at a short distance, and he said: 'Lord, ask Your servants why they killed me.' Then two spouts of blood gushed from the sky to the earth." He said: It was said to ʿAlī: "Do you not see what al-Ḥasan is relating?" He said: "He related what he saw." From Zayd b. Ṣūḥān, that he said on the day ʿUthmān was killed: "The hearts have fled to their places of refuge. By Him in whose hand is my soul, they will not be reconciled until the Day of Resurrection." From ʿAwn b. ʿAbd Allāh b. ʿUtbah, who said: ʿĀʾishah said: "I was angry with you because of the whip, but I am not angry for ʿUthmān because of the sword! You asked him to repent until when you left him like a polished heart, you killed him." From Masrūq, who said: ʿĀʾishah said when ʿUthmān was killed: "You left him like a garment pure from filth, then you killed him." In another narration: "Then you brought him near and slaughtered him as a ram is slaughtered." Masrūq said to her: "This is your doing. You wrote to the people commanding them to go out against him." She said: "No, by Him in whom the believers believe and the disbelievers disbelieve, I did not write to them a black letter on a white one until I sat in this seat of mine." Al-Aʿmash said: They used to think that it was written on her tongue. This is a sound chain to her. In this and its like is a clear indication that these Kharijites, may God disfigure them, forged letters on the tongues of the Companions to the regions, inciting them to fight ʿUthmān, as we have presented earlier. To God belongs praise and favor. From Anas, who said: Umm Sulaym said when she heard of the killing of ʿUthmān: "May God have mercy on him. Verily, after him they will milk only blood." The statements of the Imams of the Successors concerning the killing of ʿUthmān ؓ As for the statements of the Imams of the Successors in this section, they are very numerous, and mentioning them would be lengthy. Among them is the saying of Abū Muslim al-Khawlānī when he saw the delegation that came from his killing: "Did you not pass by the lands of Thamūd?" They said: "Yes." He said: "I bear witness that you are like them. The caliph of God is more honored by Him than His she-camel." From al-Ḥasan, who said: "If the killing of ʿUthmān had been guidance, the ummah would have milked from it milk; but it was misguidance, so the ummah milked from it blood." Abū Jaʿfar al-Bāqir said: "The killing of ʿUthmān was not upon the way of truth."

234. Tarikh (al-Tabari) 2031No grade recorded

     فَصْلٌ ( كَيْفِيَّةُ قَتْلِ عُثْمَانَ بِالْمَدِينَةِ وَبِهَا جَمَاعَةٌ مِنْ كِبَارِ الصَّحَابَةِ   ) إِنْ قَالَ قَائِلٌ: كَيْفَ وَقَعَ قَتْلُ عُثْمَانَ، ؓ، بِالْمَدِينَةِ وَفِيهَا جَمَاعَةٌ مِنْ كِبَارِ الصَّحَابَةِ، ؓ ؟ فَجَوَابُهُ مِنْ وُجُوهٍ: أَحَدُهَا، أَنَّ كَثِيرًا مِنْهُمْ، بَلْ أَكْثَرُهُمْ أَوْ كُلُّهُمْ، لَمْ يَكُنْ يَظُنُّ أَنَّهُ يَبْلُغُ الْأَمْرُ إِلَى قَتْلِهِ، فَإِنَّ أُولَئِكَ الْأَحْزَابَ لَمْ يَكُونُوا يُحَاوِلُونَ قَتْلَهُ عَيْنًا، بَلْ طَلَبُوا مِنْهُ أَحَدَ أُمُورٍ ثَلَاثَةٍ ; إِمَّا أَنْ يَعْزِلَ نَفْسَهُ، أَوْ يُسَلِّمَ إِلَيْهِمْ مَرْوَانَ بْنَ الْحَكَمِ، أَوْ يَقْتُلُوهُ، فَكَانُوا يَرْجُونَ أَنْ يُسَلِّمَ إِلَى النَّاسِ مَرْوَانَ، أَوْ أَنْ يَعْزِلَ نَفْسَهُ وَيَسْتَرِيحَ مِنْ هَذِهِ الضَّائِقَةِ الشَّدِيدَةِ. وَأَمَّا الْقَتْلُ فَمَا كَانَ يَظُنُّ أَحَدٌ أَنَّهُ يَقَعُ، وَلَا أَنَّ هَؤُلَاءِ يَجْتَرِئُونَ عَلَيْهِ إِلَى مَا هَذَا حَدُّهُ، حَتَّى وَقَعَ مَا وَقَعَ. وَاللَّهُ أَعْلَمُ. الثَّانِي، أَنَّ الصَّحَابَةَ مَانَعُوا دُونَهُ أَشَدَّ الْمُمَانَعَةِ، وَلَكِنْ لَمَّا وَقَعَ التَّضْيِيقُ الشَّدِيدُ عَزَمَ عُثْمَانُ عَلَى النَّاسِ أَنَّ يَكُفُّوا أَيْدِيَهُمْ وَيُغْمِدُوا أَسْلِحَتَهُمْ فَفَعَلُوا، فَتَمَكَّنَ أُولَئِكَ مِمَّا أَرَادُوا، وَمَعَ هَذَا مَا ظَنَّ أَحَدٌ مِنَ النَّاسِ أَنَّهُ يُقْتَلُ بِالْكُلِّيَّةِ. الثَّالِثُ، أَنَّ هَؤُلَاءِ الْخَوَارِجَ لَمَّا اغْتَنَمُوا غَيْبَةَ كَثِيرٍ مِنْ أَهْلِ الْمَدِينَةِ فِي أَيَّامِ الْحَجِّ، وَلَمْ تَقْدِمِ الْجُيُوشُ مِنَ الْآفَاقِ لِلنُّصْرَةِ، بَلْ لَمَّا اقْتَرَبَ مَجِيئُهُمْ، انْتَهَزُوا فُرْصَتَهُمْ، قَبَّحَهُمُ اللَّهُ، وَصَنَعُوا مَا صَنَعُوا مِنَ الْأَمْرِ الْعَظِيمِ. الرَّابِعُ، أَنَّ هَؤُلَاءِ الْخَوَارِجُ كَانُوا قَرِيبًا مِنْ أَلْفَيْ مُقَاتِلٍ مِنَ الْأَبْطَالِ، وَرُبَّمَا لَمْ يَكُنْ فِي أَهْلِ الْمَدِينَةِ هَذِهِ الْعِدَّةُ مِنَ الْمُقَاتِلَةِ ; لِأَنَّ النَّاسَ كَانُوا فِي الثُّغُورِ وَفِي الْأَقَالِيمِ فِي كُلِّ جِهَةٍ وَفِي الْحَجِّ. وَمَعَ هَذَا كَانَ كَثِيرٌ مِنَ الصَّحَابَةِ قَدِ اعْتَزَلَ هَذِهِ الْفِتْنَةَ وَلَزِمُوا بُيُوتَهُمْ، وَمَنْ كَانَ يَحْضُرُ مِنْهُمُ الْمَسْجِدَ لَا يَجِيءُ إِلَّا وَمَعَهُ السَّيْفُ يَضَعُهُ عَلَى حَبْوَتِهِ إِذَا احْتَبَى، وَالْخَوَارِجُ مُحْدِقُونَ بِدَارِ عُثْمَانَ، ؓ. وَرُبَّمَا لَوْ أَرَادُوا صَرْفَهُمْ عَنِ الدَّارِ لَمَا أَمْكَنَ ذَلِكَ. وَلَكِنَّ كِبَارَ الصَّحَابَةِ قَدْ بَعَثُوا أَوْلَادَهُمْ إِلَى الدَّارِ يُجَاحِفُونَ عَنْ عُثْمَانَ، ؓ، لِكَيْ تَقْدَمَ الْجُيُوشُ مِنَ الْأَمْصَارِ لِنُصْرَتِهِ، فَمَا فَجَأَ النَّاسَ إِلَّا وَقَدْ ظَفِرَ أُولَئِكَ بِالدَّارِ مِنْ خَارِجِهَا، وَأَحْرَقُوا بَابَهَا، وَتَسَوَّرُوا عَلَيْهِ حَتَّى قَتَلُوهُ. وَأَمَّا مَا يَذْكُرُهُ بَعْضُ النَّاسِ مِنْ أَنَّ بَعْضَ الصَّحَابَةِ أَسْلَمَهُ وَرَضِيَ بِقَتْلِهِ، فَهَذَا لَا يَصِحُّ عَنْ أَحَدٍ مِنَ الصَّحَابَةِ أَنَّهُ رَضِيَ بِقَتْلِ عُثْمَانَ، ؓ، بَلْ كُلُّهُمْ كَرِهَهُ، وَمَقَتَهُ، وَسَبَّ مَنْ فَعَلَهُ، وَلَكِنَّ بَعْضَهُمْ كَانَ يَوَدُّ لَوْ خَلَعَ نَفْسَهُ مِنَ الْأَمْرِ ; كَعَمَّارِ بْنِ يَاسِرٍ، وَمُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَعَمْرِو بْنِ الْحَمِقِ وَغَيْرِهِمْ. قَالَ أَبُو عُمَرَ بْنُ عَبْدِ الْبَرِّ: دَفَنُوا عُثْمَانَ، ؓ بِحَشِّ كَوْكَبٍ، وَكَانَ قَدِ اشْتَرَاهُ وَزَادَهُ فِي الْبَقِيعِ. وَلَقَدْ أَحْسَنَ بَعْضُ السَّلَفِ حَيْثُ يَقُولُ وَقَدْ سُئِلَ عَنْ عُثْمَانَ: هُوَ أَمِيرُ الْبَرَرَةِ، وَقَتِيلُ الْفَجَرَةِ، مَخْذُولٌ مَنْ خَذَلَهُ، مَنْصُورٌ مَنْ نَصَرَهُ. وَقَالَ شَيْخُنَا أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ فِي آخِرِ تَرْجَمَةِ عُثْمَانَ وَفَضَائِلِهِ، بَعْدَ حِكَايَتِهِ هَذَا الْكَلَامَ: قُلْتُ: الَّذِينَ قَتَلُوهُ أَوْ أَلَّبُوا عَلَيْهِ قَتَلُوا إِلَى عَفْوِ اللَّهِ وَرَحْمَتِهِ، وَالَّذِينَ خَذَلُوهُ خَذَلُوا وَتَنَغَّصَ عَيْشُهُمْ، وَكَانَ الْمُلْكُ بَعْدَهُ فِي نَائِبِهِ مُعَاوِيَةَ وَابْنَيْهِ، ثُمَّ فِي وَزِيرِهِ مَرْوَانَ وَثَمَانِيَةٍ مِنْ ذُرِّيَّتِهِ، اسْتَطَالُوا حَيَاتَهُ وَمَلُّوهُ مَعَ فَضْلِهِ وَسَوَابِقِهِ، فَتَمَلَّكَ عَلَيْهِمْ مَنْ هُوَ مِنْ بَنِي عَمِّهِ بِضْعًا وَثَمَانِينَ سَنَةً، فَالْحُكْمُ لِلَّهِ الْعَلِيُّ الْكَبِيرُ. وَهَذَا لَفْظُهُ بِحُرُوفِهِ.

     ✧ Section (How ʿUthmān was killed in Madinah while a group of the leading Companions was present) If someone asks: How did the killing of ʿUthmān ؓ occur in Madinah while there was a group of the leading Companions ؓ? The answer is from several aspects: One of them is that many of them, indeed most or all of them, did not imagine that the matter would reach the point of killing him. For those factions were not seeking to kill him specifically; rather they asked him for one of three things: either that he remove himself, or that he hand over Marwān b. al-Ḥakam to them, or they would kill him. They were hoping that he would hand Marwān over to the people, or that he would remove himself and find relief from this severe distress. As for killing, no one thought that it would occur, nor that they would dare to go to that extent against him, until what happened happened. And God knows best. The second is that the Companions defended him most strongly, but when the severe siege occurred, ʿUthmān insisted that the people restrain their hands and sheathe their weapons, and they did so. Then those men were able to do what they wanted, and despite that, no one imagined that he would be killed outright. The third is that those Kharijites seized the opportunity of the absence of many of the people of Madinah during the days of the Ḥajj, and the armies had not yet arrived from the regions to help; rather, when their arrival drew near, they seized their chance—may God disfigure them—and committed what they committed of the heinous act. The fourth is that those Kharijites were nearly two thousand warriors among the heroes, and perhaps the people of Madinah did not have that number of fighters; for the people were at the frontiers and in the provinces in every direction and at the Ḥajj. Moreover, many of the Companions had withdrawn from this turmoil and kept to their houses. Whoever of them attended the mosque came only with a sword, which he placed on his knees when he sat cross-legged, and the Kharijites were surrounding the house of ʿUthmān ؓ. Even if they had wanted to drive them away from the house, it would not have been possible. But the leading Companions had sent their sons to the house to fight in defense of ʿUthmān ؓ, in order that the armies from the garrison cities might arrive to aid him. But the people were taken by surprise when those assailants seized the house from outside, burned its gate, and climbed over it until they killed him. As for what some people mention, that some of the Companions abandoned him and were content with his killing, this is not authentically reported from any of the Companions that he was content with the killing of ʿUthmān ؓ. Rather, all of them detested it, abhorred it, and cursed those who did it. However, some of them wished that he had stepped down from the affair, such as ʿAmmār b. Yāsir, Muḥammad b. Abī Bakr, ʿAmr b. al-Ḥamiq, and others. Abū ʿUmar b. ʿAbd al-Barr said: They buried ʿUthmān ؓ at Ḥashsh Kawkab, which he had purchased and added to al-Baqīʿ. And one of the predecessors spoke well when he was asked about ʿUthmān: He is the commander of the righteous and the slain of the wicked; forsaken is he who forsook him, and helped is he who helped him. Our shaykh Abū ʿAbd Allāh al-Dhahabī said at the end of the biography of ʿUthmān and his virtues, after relating this statement: I say: Those who killed him or incited against him have gone to God's pardon and mercy. Those who forsook him were forsaken and their lives became bitter. Kingship after him passed to his deputy Muʿāwiyah and his two sons, then to his minister Marwān and eight of his descendants. They found his life too long and grew weary of him despite his virtue and prior merits, so one of his cousins ruled over them for eighty-odd years. Judgment belongs to God, the Most High, the Most Great. This is his wording verbatim.

235. Tarikh (al-Tabari) 2032No grade recorded

     ذِكْرُ بَعْضِ مَا رُثِيَ بِهِ  ، ؓ قَالَ مَجَالِدٌ عَنِ الشَّعْبِيِّ: مَا سَمِعْتُ مِنْ مَرَاثِي عُثْمَانَ أَحْسَنَ مِنْ قَوْلِ كَعْبِ بْنِ مَالِكٍ: فَكَفَّ يَدَيْهِ ثُمَّ أَغْلَقَ بَابَهُ وَأَيْقَنَ أَنَّ اللَّهَ لَيْسَ بِغَافِلِ     وَقَالَ لِأَهْلِ الدَّارِ لَا تَقْتُلُوهُمُ عَفَا اللَّهُ عَنْ كُلِّ امْرِئٍ لَمْ يُقَاتِلِ     فَكَيْفَ رَأَيْتَ اللَّهَ صَبَّ عَلَيْهِمُ الْعَدَاوَةَ وَالْبَغْضَاءَ بَعْدَ التَّوَاصُلِ     وَكَيْفَ رَأَيْتَ الْخَيْرَ أَدْبَرَ بَعْدَهُ عَنِ النَّاسِ إِدْبَارَ النَّعَامِ الْجَوَافِلِ وَقَدْ نَسَبَ هَذِهِ الْأَبْيَاتِ سَيْفُ بْنُ عُمَرَ إِلَى الْمُغِيرَةِ بْنِ الْأَخْنَسِ بْنِ شَرِيقٍ. وَقَالَ سَيْفُ بْنُ عُمَرَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ: مَاذَا أَرَدْتُمْ مِنْ أَخِي الدِّينِ بَارَكَتْ     يَدُ اللَّهِ فِي ذَاكَ الْأَدِيمِ الْمُقَدَّدِ قَتَلْتُمْ وَلِيَّ اللَّهِ فِي جَوْفِ دَارِهِ     وَجِئْتُمْ بِأَمْرٍ جَائِرٍ غَيْرَ مُهْتَدِ فَهَلَّا رَعَيْتُمْ ذِمَّةَ اللَّهِ بَيْنَكُمْ     وَأَوْفَيْتُمُ بِالْعَهْدِ عَهْدِ مُحَمَّدِ أَلَمْ يَكُ فِيكُمْ ذَا بَلَاءٍ وَمَصْدَقٍ     وَأَوْفَاكُمُ قِدْمًا لَدَى كُلِّ مَشْهَدِ فَلَا ظَفِرَتْ أَيْمَانُ قَوْمٍ تَبَايَعُوا     عَلَى قَتْلِ عُثْمَانَ الرَّشِيدِ الْمُسَدَّدِ وَقَالَ ابْنُ جَرِيرٍ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ، ؓ: مَنْ سَرَّهُ الْمَوْتُ صِرْفًا لَا مِزَاجَ لَهُ     فَلْيَأْتِ مَأْسَدَةً فِي دَارِ عُثْمَانَا مُسْتَشْعِرِي حَلَقَ الْمَاذِيِّ قَدْ شُفِعَتْ     قَبْلَ الْمَخَاطِمِ بَيْضٌ زَانَ أَبْدَانَا ضَحَّوْا بَأَشْمَطَ عُنْوَانُ السُّجُودِ بِهِ     يُقَطِّعُ اللَّيْلَ تَسْبِيحًا وُقُرْآنَا صَبْرًا فِدًى لَكُمُ أُمِّي وَمَا وَلَدَتْ     قَدْ يَنْفَعُ الصَّبْرُ فِي الْمَكْرُوهِ أَحْيَانَا فَقَدْ رَضِينَا بَأَرْضِ الشَّامِ نَافِرَةً     وَبِالْأَمِيرِ وَبِالْإِخْوَانِ إِخْوَانَا إِنِّي لَمِنْهُمْ وَإِنْ غَابُوا وَإِنْ شَهِدُوا     مَا دُمْتُ حَيًّا وَمَا سُمِّيتُ حَسَّانَا لَتَسْمَعُنَ وَشِيكًا فِي دِيَارِهِمُ     اللَّهُ أَكْبَرُ يَا ثَارَاتِ عُثْمَانَا يَا لَيْتَ شِعْرِي وَلَيْتَ الطَّيْرَ تُخْبِرُنِي     مَا كَانَ شَأْنُ عَلِيٍّ وَابْنِ عَفَّانَا وَقَالَ رَاعِي الْإِبِلِ النُّمَيْرِيُّ فِي عُثْمَانَ: عَشِيَّةَ يَدْخُلُونَ بِغَيْرِ إِذْنٍ     عَلَى مُتَوَكِّلٍ أَوْفَى وَطَابَا خَلِيلُ مُحَمِّدٍ وَوَزِيرُ صِدْقٍ     وَرَابِعُ خَيْرِ مَنْ وَطِئِ التُّرَابَا وَقَالَ حَسَّانُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ أَيْضًا: أَتَرَكْتُمُ غَزْوَ الدُّرُوبِ وَرَاءَكُمْ     وَغَزَوْتُمُونَا عِنْدَ قَبْرِ مُحَمَّدِ فَلَبِئْسَ هَدْيُ الْمُسْلِمِينَ هَدَيْتُمُ     وَلَبِئْسَ أَمْرُ الْفَاجِرِ الْمُتَعَمِّدِ إِنْ تَقْدَمُوا نَجْعَلْ قِرَى سَرَوَاتِكُمْ     حَوْلَ الْمَدِينَةِ كُلَّ لَيْنٍ مِذْوَدِ أَوْ تُدْبِرُوا فَلَبِئْسَ مَا سَافَرْتُمُ     وَلِمِثْلِ أَمْرِ أَمِيرِكُمْ لَمْ يُرْشَدِ وَكَأَنَّ أَصْحَابَ النَّبِيِّ عَشِيَّةً     بُدْنٌ تُذَبَّحُ عِنْدَ بَابِ الْمَسْجِدِ أَبْكِي أَبَا عَمْرٍو لِحُسْنِ بَلَائِهِ     أَمْسَى ضَجِيعًا فِي بَقِيعِ الْغَرْقَدِ وَقَالَ أَيْضًا: إِنْ تُمْسِ دَارُ ابْنِ أَرْوَى الْيَوْمَ خَاوِيَةً     بَابٌ صَرِيعٌ وَبَابٌ مُحْرَقٌ خَرِبُ فَقَدْ يُصَادِفُ بَاغِي الْخَيْرِ حَاجَتَهُ     فِيهَا وَيَهْوِي إِلَيْهَا الذِّكْرُ وَالْحَسَبُ يَا أَيُّهَا النَّاسُ أَبْدُوا ذَاتَ أَنْفُسِكُمْ     لَا يَسْتَوِي الصِّدْقُ عِنْدَ اللَّهِ وَالْكَذِبُ قُومُوا بِحَقِّ مَلِيكِ النَّاسِ تَعْتَرِفُوا     بِغَارَةٍ عُصَبٍ مِنْ خَلْفِهَا عُصَبُ فِيهِمْ حَبِيبٌ شِهَابُ الْمَوْتِ يَقْدُمُهُمْ     مُسْتَلْئِمًا قَدْ بَدَا فِي وَجْهِهِ الْغَضَبُ وَقَالَ الْوَلِيدُ بْنُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ يُحَرِّضُ أَخَاهُ عُمَارَةَ: أَلَا إِنَّ خَيْرَ النَّاسِ بَعْدَ ثَلَاثَةٍ قَتِيلُ     التُّجِيبِيِّ الَّذِي جَاءَ مِنْ مِصْرِ فَإِنْ يَكُ ظَنِّي بِابْنِ أُمِّي صَادِقًا     عُمَارَةَ لَا يَطْلُبُ بِذَحْلٍ وَلَا وِتْرِ يَبِيتُ وَأَوْتَارُ ابْنِ عَفَّانَ عِنْدَهُ     مُخَيِّمَةٌ بَيْنَ الْخَوَرْنَقِ وَالْقَصْرِ فَأَجَابَهُ الْفَضْلُ بْنُ الْعَبَّاسِ: أَتَطَلُبُ ثَأْرًا لَسْتَ مِنْهُ وَلَا لَهُ     وَأَيْنَ ابْنُ ذَكْوَانَ الصَّفُورِيُّ مِنْ عَمْرِو كَمَا اتَّصَلَتْ بِنْتُ الْحِمَارِ بِأُمِّهَا     وَتَنْسَى أَبَاهَا إِذْ تُسَامِي أُولِي الْفَخْرِ أَلَا إِنَّ خَيْرَ النَّاسِ بَعْدَ ثَلَاثَةٍ وَصِيُّ     النَّبِيِّ الْمُصْطَفَى عِنْدَ ذِي الذِّكْرِ وَأَوَّلُ مَنْ صَلَّى وَصِنْوُ نَبِيِّهِ     وَأَوَّلُ مَنْ أَرْدَى الْغُوَاةَ لَدَى بَدْرِ فَلَوْ رَأَتِ الْأَنْصَارُ ظُلْمَ ابْنِ أُمِّكُمْ     بِزَعْمِكُمُ كَانُوا لَهُ حَاضِرِي النَّصْرِ كَفَى ذَاكَ عَيْبًا أَنْ يُشِيرُوا بِقَتْلِهِ     وَأَنْ يُسْلِمُوهُ لِلْأَحَابِيشِ مِنْ مِصْرِ وَقَوْلُهُ: وَأَيْنَ ابْنُ ذَكْوَانَ، فَإِنَّ الْوَلِيدَ بْنَ عُقْبَةَ بْنِ أَبِي مُعَيْطِ بْنِ أَبِي عَمْرٍو اسْمُهُ ذَكْوَانُ بْنُ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، وَيَذْكُرُ جَمَاعَةٌ مِنَ النَّسَّابِينَ أَنَّ ذَكْوَانَ مَوْلًى لِأُمَيَّةَ، فَتَبَنَّاهُ وَكَنَّاهُ أَبَا عَمْرٍو، وَيَعْنِي: إِنَّكَ مَوْلًى لَسْتَ مِنْ بَنِي أُمَيَّةَ حَتَّى تَكُونَ مِمَّنْ يَطْلُبُ بِثَأْرِ عُثْمَانَ.

     ✧ Mention of some of the elegies composed for him, ؓ Mujālid said, on the authority of al-Shaʿbī: I have not heard among the elegies for ʿUthmān anything finer than the words of Kaʿb b. Mālik: He drew back his hands, then shut his door, and was certain that God is not heedless. He said to the people of the house: Do not kill them; may God pardon every man who did not fight. How have you seen God pour upon them enmity and hatred after mutual friendship? And how have you seen good turn its back after him from the people, as startled ostriches turn away. Sayf b. ʿUmar attributed these verses to al-Mughīrah b. al-Akhnas b. Sharīq. Sayf b. ʿUmar said: Ḥassān b. Thābit said: What did you want from the brother of the faith? May the hand of God bless that tanned hide. You killed the friend of God inside his house, and brought a tyrannical, misguided affair. Why did you not honor God's covenant among you, and fulfill the pact, the pact of Muḥammad? Was he not among you one of trial and trustworthiness, and the most faithful of you of old at every witness? May the right hands of a people who swore allegiance to the killing of ʿUthmān the rightly guided, the steadfast, never prosper. Ibn Jarīr said: Ḥassān b. Thābit, ؓ, said: Whoever delights in death unmixed, without any tempering, let him come to a lion's den in the house of ʿUthmān. They wore coats of Yemeni mail, interwoven before the nosebands with white that adorned their bodies. They sacrificed a grey-haired man, the mark of prostration upon him, who cut the night with glorification and Qurʾān. Patience—may my mother and what she bore be ransom for you— patience may avail in misfortune sometimes. We were content with the land of Syria as emigrants, and with the commander and with the brethren as brethren. I am one of them, whether they are absent or present, as long as I live and as long as I am named Ḥassān. You shall soon hear in their dwellings: God is most great! O vengeance for ʿUthmān! Would that I knew—and would that birds could tell me— what was the affair of ʿAlī and Ibn ʿAffān. And the camel-herder al-Numayrī said concerning ʿUthmān: On the evening they entered without permission upon a reliant man, most faithful and good. The close friend of Muḥammad and a true minister, and the fourth of the best of those who trod the dust. And Ḥassān b. Thābit al-Anṣārī also said: Did you leave raiding the mountain passes behind you, and raid us at the grave of Muḥammad? What an evil way of the Muslims you have followed, and what an evil affair of the wicked deliberate one. If you advance, we shall make the finest of your mounts around Madinah every pliable hobbled camel. Or if you retreat, then evil is that to which you journeyed, and for the like of your commander's affair you were not guided. It was as though the Prophet's companions, that evening, were sacrificial camels being slaughtered at the gate of the mosque. I weep for Abū ʿAmr for his excellent service; he has become a companion lying in Baqīʿ al-Gharqad. He also said: If the house of Ibn Arwā is empty today— a door thrown down, a door burned, ruined— then the seeker of good may find his need in it, and remembrance and noble descent descend upon it. O people, show what is in your souls; truth and falsehood are not equal in God's sight. Arise for the right of the King of mankind, and you will confess to a raid of bands, behind them bands. Among them is Ḥabīb, the meteor of death, leading them, armed, anger already visible in his face. And al-Walīd b. ʿUqbah b. Abī Muʿayṭ said, inciting his brother ʿUmārah: Indeed the best of people after three is the slain Tujībī who came from Egypt. If my thought about my mother's son is true, ʿUmārah, then he does not seek vengeance or retaliation. He passes the night while the unavenged blood of Ibn ʿAffān is with him, encamped between al-Khawarnaq and the castle. Al-Faḍl b. al-ʿAbbās answered him: You seek a vengeance that is not yours and not for him; where is Ibn Dhakwān al-Ṣafūrī compared with ʿAmr? As a she-ass's daughter is connected to her mother, and forgets her father when vying with men of glory. Indeed the best of people after three is the legatee of the Prophet, the chosen one, in the sight of the Reminder, and the first to pray and the brother of his Prophet, and the first to cast down the misguided at Badr. If the Anṣār had seen the wrong done to your mother's son, as you claim, they would have been present to help him. Enough of a fault is that they counseled his killing and surrendered him to the Abyssinian bands from Egypt. And his saying: Where is Ibn Dhakwān? For al-Walīd b. ʿUqbah b. Abī Muʿayṭ b. Abī ʿAmr—his name was Dhakwān b. Umayyah b. ʿAbd Shams. A group of genealogists mention that Dhakwān was a client of Umayyah, who adopted him and gave him the kunyah Abū ʿAmr. He means: You are a client, not of the Banū Umayyah, such that you should be among those seeking vengeance for ʿUthmān.

236. Tarikh (al-Tabari) 2033No grade recorded

     نسب عثمان ؓ فَصْلٌ فِي الْإِشَارَةِ إِلَى شَيْءٍ مِنَ الْأَحَادِيثِ الْوَارِدَةِ فِي فَضَائِلِ عُثْمَانَ بْنِ عَفَّانَ، ؓ   هُوَ عُثْمَانُ بْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيِّ بْنِ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ بْنِ خُزَيْمَةَ بْنِ مُدْرِكَةَ بْنِ إِلْيَاسَ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ، أَبُو عَمْرٍو، وَأَبُو عَبْدِ اللَّهِ، الْقُرَشِيُّ، الْأُمَوِيُّ، أَمِيرُ الْمُؤْمِنِينَ، ذُو النُّورَيْنِ، وَصَاحِبُ الْهِجْرَتَيْنِ، وَالْمُصَلِّي إِلَى الْقِبْلَتَيْنِ، وَزَوْجُ الِابْنَتَيْنِ. وَأُمُّهُ أَرْوَى بِنْتُ كُرَيْزِ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ، وَأُمُّهَا أُمُّ حَكِيمٍ ; وَهِيَ الْبَيْضَاءُ بِنْتُ عَبْدِ الْمُطَّلِبِ عَمَّةُ رَسُولِ اللَّهِ، ﷺ. وَهُوَ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَأَحَدُ السِّتَّةِ أَصْحَابِ الشُّورَى، وَأَحَدُ الثَّلَاثَةِ الَّذِينَ خَلَصَتْ لَهُمُ الْخِلَافَةُ مِنَ السِّتَّةِ، ثُمَّ تَعَيَّنَتْ فِيهِ بِإِجْمَاعِ الْمُهَاجِرِينَ وَالْأَنْصَارِ، ؓ، فَكَانَ ثَالِثَ الْخُلَفَاءِ الرَّاشِدِينَ، وَالْأَئِمَّةِ الْمَهْدِيِّينَ، الْمَأْمُورِ بِاتِّبَاعِهِمْ وَالِاقْتِدَاءِ بِهِمْ. إسلام عثمان بن عفان رض الله عنه أَسْلَمَ عُثْمَانُ، ؓ، قَدِيمًا عَلَى يَدَيْ أَبِي بَكْرٍ الصِّدِّيقِ، وَكَانَ سَبَبُ إِسْلَامِهِ عَجِيبًا، فِيمَا ذَكَرَهُ الْحَافِظُ ابْنُ عَسَاكِرَ، وَمُلَخَّصُ ذَلِكَ أَنَّهُ لَمَّا بَلَغَهُ أَنَّ رَسُولَ اللَّهِ، ﷺ، زَوَّجَ ابْنَتَهُ رُقَيَّةَ - وَكَانَتْ ذَاتَ جَمَالٍ - مِنَ ابْنِ عَمِّهَا عُتْبَةَ بْنِ أَبِي لَهَبٍ، تَأَسَّفَ إِذْ لَمْ يَكُنْ هُوَ تَزَوَّجَهَا، فَدَخَلَ عَلَى أَهْلِهِ مَهْمُومًا فَوَجَدَ عِنْدَهُمْ خَالَتَهُ سُعْدَى بِنْتَ كُرَيْزٍ - وَكَانَتْ كَاهِنَةً - فَقَالَتْ لَهُ: أَبْشِرْ وَحُيِّيِتَ ثَلَاثًا تَتْرَا ثُمَّ ثَلَاثًا وَثَلَاثًا أُخْرَى     ثُمَّ بِأُخْرَى كَيْ تَتِمَّ عَشْرَا أَتَاكَ خَيْرٌ وَوُقِيتَ شَرَّا     أُنْكِحْتِ وَاللَّهِ حَصَانًا زَهْرَا وَأَنْتَ بِكْرٌ وَلَقِيتَ بِكْرَا وَافَيْتَهَا بِنْتَ عَظِيمٍ قَدْرَا     بَنَيْتَ أَمْرًا قَدْ أَشَادَ ذِكْرَا قَالَ عُثْمَانُ: فَعَجِبْتُ مِنْ قَوْلِهَا ; حَيْثُ تُبَشِّرُنِي بِامْرَأَةٍ قَدْ تَزَوَّجَتْ بِغَيْرِي، فَقُلْتُ: يَا خَالَةُ مَا تَقُولِينَ ! فَقَالَتْ: عُثْمَانُ لَكَ الْجَمَالُ وَلَكَ اللِّسَانُ     هَذَا نَبِيٌّ مَعَهُ الْبُرْهَانُ أَرْسَلَهُ بِحَقِّهِ الدَّيَّانُ     وَجَاءَهُ التَّنْزِيلُ وَالْفُرْقَانُ فَاتْبَعْهُ لَا تَغْتَالُكَ الْأَوْثَانُ قَالَ: فَقُلْتُ إِنَّكِ لَتَذْكُرِينَ أَمْرًا مَا وَقَعَ بِبَلَدِنَا. فَقَالَتْ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، رَسُولٌ مِنْ عِنْدِ اللَّهِ، جَاءَ بِتَنْزِيلِ اللَّهِ، يَدْعُو بِهِ إِلَى اللَّهِ. ثُمَّ قَالَتْ: مِصْبَاحُهُ مِصْبَاحُ     وَدِينُهُ فَلَاحُ وَأَمْرُهُ نَجَاحُ     وَقَرْنُهُ نَطَاحُ ذَلَّتْ لَهُ الْبِطَاحُ     مَا يَنْفَعُ الصِّيَاحُ لَوْ وَقَعَ الذِّبَاحُ     وَسُلَّتِ الصِّفَاحُ وَمُدَّتِ الرِّمَاحُ قَالَ عُثْمَانُ: فَانْطَلَقْتُ مُفَكِّرًا فَلَقِيَنِي أَبُو بَكْرٍ فَأَخْبَرْتُهُ، فَقَالَ: وَيْحَكَ يَا عُثْمَانُ، إِنَّكَ لَرَجُلٌ حَازِمٌ، مَا يَخْفَى عَلَيْكَ الْحَقُّ مِنَ الْبَاطِلِ، مَا هَذِهِ الْأَصْنَامُ الَّتِي يَعْبُدُهَا قَوْمُنَا ؟ أَلَيْسَتْ مِنْ حِجَارَةٍ صُمٍّ ; لَا تَسْمَعُ وَلَا تُبْصِرُ وَلَا تَضُرُّ وَلَا تَنْفَعُ ؟ قَالَ: قُلْتُ: بَلَى، وَاللَّهِ إِنَّهَا لَكَذَلِكَ. فَقَالَ: وَاللَّهِ لَقَدْ صَدَقَتْكَ خَالَتُكَ، هَذَا رَسُولُ اللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، قَدْ بَعَثَهُ اللَّهُ إِلَى خَلْقِهِ بِرِسَالَتِهِ، هَلْ لَكَ أَنْ تَأْتِيَهُ ؟ فَاجْتَمَعْنَا بِرَسُولِ اللَّهِ، ﷺ، فَقَالَ: يَا عُثْمَانُ أَجِبِ اللَّهَ إِلَى جَنَّتِهِ، فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَإِلَى خَلْقِهِ. قَالَ: فَوَاللَّهِ مَا تَمَالَكْتُ حِينَ سَمِعْتُ قَوْلَهُ أَنْ أَسْلَمْتُ وَشَهِدْتُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، ثُمَّ لَمْ أَلْبَثْ أَنْ تَزَوَّجْتُ رُقَيَّةَ بِنْتَ رَسُولِ اللَّهِ، ﷺ، فَكَانَ يُقَالُ: أَحْسَنُ زَوْجٍ رَآهُ إِنْسَانٌ، رُقْيَةُ وَزَوْجُهَا عُثْمَانُ. فَقَالَتْ فِي ذَلِكَ سُعْدَى بِنْتُ كُرَيْزٍ: هَدَى اللَّهُ عُثْمَانَا بِقَوْلِي إِلَى الْهُدَى     وَأَرْشَدَهُ وَاللَّهُ يَهْدِي إِلَى الْحَقِّ فَتَابَعَ بِالرَّأْيِ السَّدِيدِ مُحَمَّدًا     وَكَانَ بِرَأْيٍ لَا يَصُدُّ عَنِ الصِّدْقِ وَأَنْكَحَهُ الْمَبْعُوثُ بِالْحَقِّ بِنْتَهُ     فَكَانَا كَبَدْرٍ مَازَجَ الشَّمْسَ فِي الْأُفْقِ فِدَاؤُكَ يَا ابْنَ الْهَاشِمِيِّينَ مُهْجَتِي     وَأَنْتَ أَمِينُ اللَّهِ أُرْسِلْتَ لِلْخَلْقِ قَالَ: ثُمَّ جَاءَ أَبُو بَكْرٍ مِنَ الْغَدِ بِعُثْمَانَ بْنِ مَظْعُونٍ، وَبِأَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَأَبِي سَلَمَةَ بْنِ عَبْدِ الْأَسَدِ، وَالْأَرْقَمِ بْنِ أَبِي الْأَرْقَمِ، فَأَسْلَمُوا وَكَانُوا مَعَ مَنِ اجْتَمَعَ مَعَ رَسُولِ اللَّهِ، ﷺ ; ثَمَانِيَةً وَثَلَاثُونَ رَجُلًا. هجرة عثمان ؓ إلى الحبشة ثم إلى المدينة ثُمَّ هَاجَرَ إِلَى الْحَبَشَةِ أَوَّلَ النَّاسِ وَمَعَهُ زَوْجَتُهُ رُقَيَّةُ بِنْتُ رَسُولِ اللَّهِ، ﷺ، ثُمَّ عَادَ إِلَى مَكَّةَ وَهَاجَرَ إِلَى الْمَدِينَةِ، فَلَمَّا كَانَتْ وَقْعَةُ بَدْرٍ اشْتَغَلَ بِتَمْرِيضِ ابْنَةِ رَسُولِ اللَّهِ، ﷺ، وَأَقَامَ بِسَبَبِهَا فِي الْمَدِينَةِ، فَضَرَبَ لَهُ رَسُولُ اللَّهِ، ﷺ، بِسَهْمِهِ مِنْهَا وَأَجْرِهِ فِيهَا، فَهُوَ مَعْدُودٌ فِيمَنْ شَهِدَهَا. فَلَمَّا تُوُفِّيَتْ زَوَّجَهُ رَسُولُ اللَّهِ، ﷺ، بِأُخْتِهَا أُمِّ كُلْثُومٍ، فَتُوُفِّيَتْ أَيْضًا فِي صُحْبَتِهِ، وَقَالَ رَسُولُ اللَّهِ، ﷺ: لَوْ كَانَ عِنْدَنَا أُخْرَى لَزَوَّجْنَاهَا بِعُثْمَانَ. شهوده الغزوات وتجهيزه جيش العسرة وَشَهِدَ أُحُدًا وَفَرَّ يَوْمَئِذٍ فِيمَنْ تَوَلَّى، وَقَدْ نَصَّ اللَّهُ تَعَالَى عَلَى الْعَفْوِ عَنْهُمْ، وَشَهِدَ الْخَنْدَقَ وَالْحُدَيْبِيَةَ، وَبَايَعَ عَنْهُ رَسُولُ اللَّهِ، ﷺ، يَوْمَئِذٍ بِإِحْدَى يَدَيْهِ، وَشَهِدَ خَيْبَرَ وَعُمْرَةَ الْقَضَاءِ، وَحَضَرَ الْفَتْحَ وَهَوَازِنَ وَالطَّائِفَ وَغَزْوَةَ تَبُوكَ، وَجَهَّزَ فِيهَا جَيْشَ الْعُسْرَةِ. فَتَقَدَّمَ فِي رِوَايَةٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ خَبَّابٍ أَنَّهُ جَهَّزَهُمْ يَوْمَئِذٍ بِثَلَاثِمِائَةِ بَعِيرٍ بِأَقْتَابِهَا وَأَحْلَاسِهَا. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ أَنَّهُ جَاءَ يَوْمَئِذٍ بِأَلْفِ دِينَارٍ فَصَبَّهَا فِي حِجْرِ رَسُولِ اللَّهِ، ﷺ، فَقَالَ النَّبِيُّ، ﷺ: مَا ضَرَّ عُثْمَانَ مَا فَعَلَ بَعْدَ هَذَا الْيَوْمِ. مَرَّتَيْنِ. وَحَجَّ مَعَ رَسُولِ اللَّهِ، ﷺ، حَجَّةَ الْوَدَاعِ، وَتُوُفِّيَ وَهُوَ عَنْهُ رَاضٍ. حسن صحبته مع الصحابة وَصَحِبَ أَبَا بَكْرٍ فَأَحْسَنَ صُحْبَتَهُ، وَتُوُفِّيَ وَهُوَ عَنْهُ رَاضٍ. وَصَحِبَ عُمَرَ فَأَحْسَنَ صُحْبَتَهُ، وَتُوُفِّيَ وَهُوَ عَنْهُ رَاضٍ - وَنَصَّ عَلَيْهِ فِي أَهْلِ الشُّورَى السِّتَّةِ، فَكَانَ خَيْرَهُمْ، كَمَا سَيَأْتِي - فَوَلِيَ الْخِلَافَةَ بَعْدَهُ فَفَتَحَ اللَّهُ عَلَى يَدَيْهِ كَثِيرًا مِنَ الْأَقَالِيمِ وَالْأَمْصَارِ، وَتَوَسَّعَتِ الْمَمْلَكَةُ الْإِسْلَامِيَّةُ، وَامْتَدَّتِ الدَّوْلَةُ الْمُحَمَّدِيَّةُ، وَبُلِّغَتِ الرِّسَالَةُ الْمُصْطَفَوِيَّةُ فِي مَشَارِقِ الْأَرْضِ وَمَغَارِبِهَا، وَظَهَرَ لِلنَّاسِ مِصْدَاقُ قَوْلِهِ تَعَالَى: وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ [ النُّورِ: 55 ]. وَقَوْلِهِ تَعَالَى: هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ [ الصَّفِّ: 9 ]. وَقَوْلِهِ، ﷺ: إِنَّ اللَّهَ زَوَى لِيَ الْأَرْضَ فَرَأَيْتُ مَشَارِقَهَا وَمَغَارِبَهَا، وَسَيَبْلُغُ مُلْكُ أُمَّتِي مَا زَوَى لِي مِنْهَا. وَقَوْلِهِ، ﷺ: إِذَا هَلَكَ قَيْصَرُ فَلَا قَيْصَرَ بَعْدَهُ، وَإِذَا هَلَكَ كِسْرَى فَلَا كِسْرَى بَعْدَهُ، وَالَّذِي نَفْسِي بِيَدِهِ لِتُنْفِقُنَّ كُنُوزَهُمَا فِي سَبِيلِ اللَّهِ. وَهَذَا كُلُّهُ تَحَقَّقَ وُقُوعُهُ وَتَأَكَّدَ وَتَوَطَّدَ فِي زَمَانِ عُثْمَانَ، ؓ. صفته ؓ وَقَدْ كَانَ، ؓ، حَسَنَ الشَّكْلِ، مَلِيحَ الْوَجْهِ، كَرِيمَ الْأَخْلَاقِ، ذَا حَيَاءٍ كَثِيرٍ، وَكَرَمٍ غَزِيرٍ، يُؤْثِرُ أَهْلَهُ وَأَقَارِبَهُ فِي اللَّهِ تَأْلِيفًا لِقُلُوبِهِمْ مِنْ مَتَاعِ الْحَيَاةِ الدُّنْيَا الْفَانِي ; لَعَلَّهُ يُرَغِّبُهُمْ فِي إِيثَارِ مَا يَبْقَى عَلَى مَا يَفْنَى، كَمَا كَانَ النَّبِيُّ، ﷺ، يُعْطِي أَقْوَامًا وَيَدَعُ آخَرِينَ ; يُعْطِي أَقْوَامًا خَشْيَةَ أَنْ يَكُبَّهُمُ اللَّهُ عَلَى وُجُوهِهِمْ فِي النَّارِ، وَيَكِلُ آخَرِينَ إِلَى مَا جَعَلَ اللَّهُ فِي قُلُوبِهِمْ مِنَ الْهُدَى وَالْإِيمَانِ، وَقَدْ عَابَهُ بِسَبَبِ هَذِهِ الْخَصْلَةِ أَقْوَامٌ، كَمَا عَابَ بَعْضُ الْخَوَارِجِ عَلَى رَسُولِ اللَّهِ، ﷺ، فِي الْإِيثَارِ. وَقَدْ قَدَّمْنَا ذَلِكَ فِي غَزْوَةِ حُنَيْنٍ حَيْثُ قَسَّمَ غَنَائِمَهَا. بَعْضُ صِفَاتِهِ الْخَلْقِيَّةِ ؓ   وَأَخْرَجَ ابْنُ عَسَاكِرَ مِنْ طُرُقٍ: (أَنَّ عُثْمَانَ كَانَ رَجُلًا رَبْعَةً؛ لَيْسَ بِالْقَصِيرِ وَلَا بِالطَّوِيلِ، حَسَنَ الْوَجْهِ، أَبْيَضَ مُشْرَبًا صُفْرَةً، بِوَجْهِهِ نَكَتَاتُ جُدَرِيٍّ، كَبِيرَ اللِّحْيَةِ، عَظِيمَ الْكَرَادِيسِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، خَدْلَ السَّاقَيْنِ، طَوِيلَ الذِّرَاعَيْنِ، شَعْرُهُ قَدْ كَسَا ذِرَاعَيْهِ، جَعْدَ الرَّأْسِ، أَضْلَعَ، أَحْسَنَ النَّاسِ ثَغْرًا، جُمَّتُهُ أَسْفَلَ مِنْ أُذُنَيْهِ، يُخَضِّبُ بِالصُّفْرَةِ، وَكَانَ قَدْ شَدَّ أَسْنَانَهُ بِالذَّهَبِ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَبْدِ اللَّهِ بْنِ حَزْمٍ الْمَازِنِيِّ قَالَ: (رَأَيْتُ عُثْمَانَ بْنَ عَفَّانَ فَمَا رَأَيْتُ قَطُّ ذَكَرًا وَلَا أُنْثَى أَحْسَنَ وَجْهًا مِنْهُ). وَأُخْرِجَ عَنْ مُوسَى بْنِ طَلْحَةَ قَالَ: (كَانَ عُثْمَانُ بْنُ عَفَّانَ أَجْمَلَ النَّاسِ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ﷺ إِلَى مَنْزِلِ عُثْمَانَ بِصَحْفَةِ فِيهَا لَحْمٍ، فَدَخَلْتُ؛ فَإِذَا رُقَيَّةُ ؓ جَالِسَةٌ، فَجَعَلْتُ مَرَّةً أَنْظُرُ إِلَى وَجْهِ رُقَيَّةَ، وَمَرَّةً أَنْظُرُ إِلَى وَجْهِ عُثْمَانَ، فَلَمَّا رَجَعْتُ.. سَأَلَنِي النَّبِيُّ ﷺ قَالَ لِي: «دَخَلْتَ عَلَيْهِمَا؟» قُلْتُ: نَعَمْ، قَالَ: «فَهَلْ رَأَيْتَ زَوْجًا أَحْسَنَ مِنْهُمَا» ؟ قُلْتُ: لَا يَا رَسُولَ اللَّهِ. وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ قَالَ: (لَمَّا أَسْلَمَ عُثْمَانُ بْنُ عَفَّانَ... أَخَذَهُ عَمُّهُ الْحَكَمُ بْنُ أَبِي الْعَاصِي بْنِ أُمَيَّةَ فَأَوْثَقَهُ رِبَاطًا، وَقَالَ: تَرْغَبُ عَنْ مِلَّةِ آبَائِكَ إِلَى دِينٍ مُحْدَثٍ؟! وَاللَّهِ؛ لَا أُحِلُّكَ أَبَدًا حَتَّى تَدَعَ مَا أَنْتَ عَلَيْهِ، فَقَالَ عُثْمَانُ: وَاللَّهِ؛ لَا أَدَعُهُ أَبَدًا وَلَا أُفَارِقُهُ، فَلَمَّا رَأَى الْحَكَمُ صَلَابَتَهُ فِي دِينِهِ.. تَرَكَهُ). وَأَخْرَجَ أَبُو يَعْلَى عَنْ أَنَسٍ قَالَ: أَوَّلُ مَنْ هَاجَرَ مِنَ الْمُسْلِمِينَ إِلَى الْحَبَشَةِ بِأَهْلِهِ: عُثْمَانُ بْنُ عَفَّانَ،  فَقَالَ النَّبِيُّ ﷺ: «صَحِبَهُمَا اللَّهُ، إِنَّ عُثْمَانَ لَأَوَّلُ مَنْ هَاجَرَ إِلَى اللَّهِ بِأَهْلِهِ بَعْدَ لُوطٍ». وَأَخْرَجَ ابْنُ عَدِيٍّ عَنْ عَائِشَةَ ؓ قَالَتْ: لَمَّا زَوَّجَ النَّبِيُّ ﷺ بِنْتَهُ أُمَّ كُلْثُومٍ لِعُثْمَانَ قَالَ لَهَا: «إِنَّ بَعْلَكِ أَشْبَهُ النَّاسِ بِجَدِّكِ إِبْرَاهِيمَ وَأَبِيكِ مُحَمَّدٍ». وَأَخْرَجَ ابْنُ عَدِيٍّ وَابْنُ عَسَاكِرَ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّا نُشَبِّهُ عُثْمَانَ بِأَبِينَا إِبْرَاهِيمَ». [سَبَبُ تَسْمِيَتِهِ بِذِي النُّورَيْنِ ؓ   وَأَخْرَجَ الْبَيْهَقِيُّ فِي «سُنَنِهِ» عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ أَبَانَ الْجُعْفِيِّ قَالَ: (قَالَ لِي خَالِي حُسَيْنٌ الْجُعْفِيُّ: تَدْرِي لِمَ سُمِّيَ عُثْمَانُ ذَا النُّورَيْنِ؟ قُلْتُ: لَا، قَالَ: لَمْ يَجْمَعْ بَيْنَ ابْنَتَيْ نَبِيٍّ مُنْذُ خَلَقَ اللَّهُ آدَمَ إِلَى أَنْ تَقُومَ السَّاعَةِ غَيْرُ عُثْمَانَ؛ فَلِذَلِكَ سُمِّيَ ذَا النُّورَيْنِ). وَأَخْرَجَ أَبُو نُعَيْمٍ عَنِ الْحَسَنِ قَالَ: (إِنَّمَا سُمِّيَ عُثْمَانُ ذَا النُّورَيْنِ؛ لِأَنَّهُ لَا يُعْلَمُ أَحَدٌ أَغْلَقَ بَابَهُ عَلَى ابْنَتَيْ نَبِيٍّ غَيْرَهُ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ: أَنَّهُ سُئِلَ عَنْ عُثْمَانَ فَقَالَ: (ذَاكَ امْرُؤٌ يُدْعَى فِي الْمَلَأِ الْأَعْلَى ذَا النُّورَيْنِ؛ كَانَ خِتْنَ رَسُولِ اللَّهِ ﷺ عَلَى ابْنَتَيْهِ). وَأَخْرَجَ الْمَالِينِيُّ بِسَنَدٍ فِيهِ ضَعْفٌ، عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: (قِيلَ لِعُثْمَانَ: ذُو النُّورَيْنِ؛ لِأَنَّهُ يَنْتَقِلُ مِنْ مَنْزِلٍ إِلَى مَنْزِلٍ فِي الْجَنَّةِ، فَتُبْرِقُ لَهُ بَرْقَتَيْنِ؛ لِذَلِكَ قِيلَ لَهُ ذَلِكَ).

     ✧ The lineage of ʿUthmān ؓ A section indicating some of the hadiths reported concerning the merits of ʿUthmān b. ʿAffān, ؓ He is ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr b. Kinānah b. Khuzaymah b. Mudrikah b. Ilyās b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān, Abū ʿAmr and Abū ʿAbd Allāh, al-Qurashī, al-Umawī, Commander of the Faithful, Dhū al-Nūrayn (Possessor of the Two Lights), companion of the two migrations, the one who prayed toward the two qiblahs, and husband of the two daughters. His mother was Arwā bt. Kurayz b. Rabīʿah b. ʿAbd Shams, and her mother was Umm Ḥakīm, who is al-Bayḍāʾ bt. ʿAbd al-Muṭṭalib, the paternal aunt of the Messenger of Allah ﷺ. He was one of the ten who were promised Paradise, one of the six members of the consultative council, one of the three of the six for whom the caliphate was reserved, and it was then determined for him by the consensus of the Muhājirūn and the Anṣār, ؓ, so he became the third of the rightly guided caliphs and the guided imams, whom we are commanded to follow and emulate. The conversion of ʿUthmān b. ʿAffān, ؓ ʿUthmān, ؓ, converted early at the hands of Abū Bakr al-Ṣiddīq, and the reason for his conversion was extraordinary, as mentioned by al-Ḥāfiẓ Ibn ʿAsākir. In summary, when he learned that the Messenger of Allah ﷺ had married his daughter Ruqayyah — who was beautiful — to her cousin ʿUtbah b. Abī Lahab, he regretted that he himself had not married her. He entered upon his family distressed and found with them his maternal aunt Suʿdā bt. Kurayz — who was a soothsayer — and she said to him: Rejoice, and may you be greeted thrice in succession, then thrice and thrice again, then once more to complete ten. Good has come to you and you are protected from evil. By Allah, you have been married to a chaste, radiant woman, and you are a bachelor and have met a virgin. You have won her, the daughter of one of great worth. You have built a matter whose mention has been raised high. ʿUthmān said: I was surprised at her words, because she gave me good tidings of a woman who had married someone other than me, so I said: Aunt, what are you saying? She said: ʿUthmān, Yours is beauty and yours is eloquence. This is a prophet with the clear proof. The Judge sent him with His truth, and the revelation and the criterion came to him. So follow him, and let not the idols deceive you. He said: I said, you are mentioning something that has not occurred in our land. She said: Muḥammad b. ʿAbd Allāh, a messenger from Allah, has come with Allah's revelation, calling by it to Allah. Then she said: His lamp is a lamp, and his religion is success, and his affair is triumph, and his generation is butting. The wide plains are humbled before him. Shouting avails not when slaughter occurs, and swords are drawn, and spears are extended. ʿUthmān said: I departed pondering, and Abū Bakr met me, and I told him. He said: Woe to you, ʿUthmān, you are a resolute man; truth is not hidden from you amid falsehood. What are these idols that our people worship? Are they not deaf stones that neither hear nor see, and neither harm nor benefit? I said: Yes, by Allah, they are so. He said: By Allah, your aunt has spoken the truth. This is the Messenger of Allah, Muḥammad b. ʿAbd Allāh, whom Allah has sent to His creation with His message. Will you come to him? We met with the Messenger of Allah ﷺ, and he said: O ʿUthmān, answer Allah to His Paradise, for I am the Messenger of Allah to you and to His creation. He said: By Allah, I could not restrain myself when I heard his words from submitting, and I bore witness that there is no god but Allah alone, with no partner, and that Muḥammad is His servant and Messenger. Then I did not delay before I married Ruqayyah, the daughter of the Messenger of Allah ﷺ, and it was said: The finest couple a person ever saw: Ruqayyah and her husband ʿUthmān. Suʿdā bt. Kurayz said about that: Allah guided ʿUthmān by my words to guidance, and He guided him, and Allah guides to the truth. He followed with sound judgment Muḥammad, and he was of judgment that did not turn away from truth. The one sent with truth gave him his daughter in marriage, and they were like a full moon blended with the sun on the horizon. May my soul be your ransom, O son of the Hāshimites, for you are the trustee of Allah, sent to creation. He said: Then Abū Bakr came the next day with ʿUthmān b. Maẓʿūn, Abū ʿUbaydah b. al-Jarrāḥ, ʿAbd al-Raḥmān b. ʿAwf, Abū Salamah b. ʿAbd al-Asad, and al-Arqam b. Abī al-Arqam, and they all submitted. They were among those who gathered with the Messenger of Allah ﷺ; they were thirty-eight men. The migration of ʿUthmān ؓ to Abyssinia and then to Madinah Then he migrated to Abyssinia as the first of the people, with his wife Ruqayyah, the daughter of the Messenger of Allah ﷺ. Then he returned to Makkah and migrated to Madinah. When the battle of Badr took place, he was occupied with nursing the daughter of the Messenger of Allah ﷺ, and he remained in Madinah because of her. The Messenger of Allah ﷺ allotted him his share of it and his reward for it, so he is counted among those who witnessed it. When she died, the Messenger of Allah ﷺ married him to her sister Umm Kulthūm, and she also died while married to him. The Messenger of Allah ﷺ said: If we had another, we would marry her to ʿUthmān. His presence at the battles and his equipping the army of hardship He was present at Uḥud and fled that day with those who turned away, and Allah Almighty explicitly stated that they were forgiven. He was present at the Battle of the Trench and at al-Ḥudaybiyyah, and the Messenger of Allah ﷺ pledged allegiance on his behalf with one of his hands. He was present at Khaybar and the compensatory ʿUmrah, and he attended the conquest, Hawāzin, al-Ṭāʾif, and the expedition of Tabūk, in which he equipped the army of hardship. In a report from ʿAbd al-Raḥmān b. Khabbāb, he equipped them that day with three hundred camels with their saddles and saddlecloths. From ʿAbd al-Raḥmān b. Samurah, he came that day with a thousand dinars and poured them into the lap of the Messenger of Allah ﷺ, and the Prophet ﷺ said: Nothing ʿUthmān does after this day will harm him. Twice. He performed the Farewell Pilgrimage with the Messenger of Allah ﷺ, and the Messenger of Allah died pleased with him. The excellence of his companionship with the Companions He accompanied Abū Bakr and was an excellent companion, and Abū Bakr died pleased with him. He accompanied ʿUmar and was an excellent companion, and ʿUmar died pleased with him — and ʿUmar designated him among the six members of the consultative council, and he was the best of them, as will come — so he assumed the caliphate after him, and Allah opened through his hands many regions and cities, and the Islamic dominion expanded, and the Muḥammadan state extended, and the chosen message was conveyed to the easts and wests of the earth, and the truth of His saying, Exalted be He, was made manifest to people: Allah has promised those among you who believe and do righteous deeds that He will surely grant them succession in the land as He granted succession to those before them, and that He will surely establish for them their religion which He has approved for them, and that He will surely change for them after their fear into security; they worship Me, not associating anything with Me. And whoever disbelieves after that, then those are the defiantly disobedient [al-Nūr: 55]. And His saying, Exalted be He: He it is who sent His Messenger with guidance and the religion of truth to make it prevail over all religion, even if the polytheists dislike it [al-Ṣaff: 9]. And his saying ﷺ: Allah drew the earth together for me, and I saw its easts and wests, and the dominion of my nation will reach what was drawn together for me of it. And his saying ﷺ: When Caesar perishes, there will be no Caesar after him, and when Chosroes perishes, there will be no Chosroes after him. By Him in whose hand is my soul, you will surely spend their treasures in the cause of Allah. All of this was realized, confirmed, and established in the time of ʿUthmān, ؓ. His description ؓ He was, ؓ, of good appearance, handsome of face, noble in character, possessing great modesty and abundant generosity. He gave preference to his family and relatives in the cause of Allah to win their hearts with the goods of this fleeting worldly life, perhaps to make them desire what endures over what perishes, just as the Prophet ﷺ gave to some people and withheld from others; he gave to some people for fear that Allah would cast them on their faces into the Fire, and he entrusted others to what Allah had placed in their hearts of guidance and faith. Some people found fault with him because of this trait, just as some of the Khawārij found fault with the Messenger of Allah ﷺ regarding preference. We have mentioned that earlier in the expedition of Ḥunayn when he distributed its spoils. Some of his physical characteristics ؓ Ibn ʿAsākir reported through several chains: (ʿUthmān was a man of medium height, neither short nor tall, handsome of face, fair with a tinge of yellow, with pockmarks on his face, large beard, big-boned, broad-shouldered, full-calved, long-armed, his hair covering his forearms, curly-haired, flat-footed, with the finest teeth of any person, his hair falling below his ears, dyeing it yellow, and he had bound his teeth with gold). Ibn ʿAsākir reported from ʿAbd Allāh b. Ḥazm al-Māzinī, who said: (I saw ʿUthmān b. ʿAffān, and I never saw any male or female more beautiful of face than him). It was reported from Mūsā b. Ṭalḥah, who said: (ʿUthmān b. ʿAffān was the most handsome of people). Ibn ʿAsākir reported from Usāmah b. Zayd, who said: The Messenger of Allah ﷺ sent me to the house of ʿUthmān with a bowl containing meat. I entered and found Ruqayyah ؓ sitting. I looked once at the face of Ruqayyah and once at the face of ʿUthmān. When I returned, the Prophet ﷺ asked me: "Did you enter upon them?" I said: Yes. He said: "Did you see a couple more beautiful than them?" I said: No, O Messenger of Allah. Ibn Saʿd reported from Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī, who said: (When ʿUthmān b. ʿAffān submitted, his uncle al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah seized him and bound him tightly, saying: Do you turn away from the religion of your forefathers to a new religion? By Allah, I will never release you until you abandon what you are upon. ʿUthmān said: By Allah, I will never abandon it or part from it. When al-Ḥakam saw his firmness in his religion, he left him). Abū Yaʿlā reported from Anas, who said: The first of the Muslims to migrate to Abyssinia with his family was ʿUthmān b. ʿAffān, and the Prophet ﷺ said: "May Allah accompany them both. ʿUthmān is the first to migrate to Allah with his family after Lūṭ." Ibn ʿAdī reported from ʿĀʾishah ؓ, who said: When the Prophet ﷺ married his daughter Umm Kulthūm to ʿUthmān, he said to her: "Your husband is the most similar of people to your grandfather Ibrāhīm and your father Muḥammad." Ibn ʿAdī and Ibn ʿAsākir reported from Ibn ʿUmar, who said: The Messenger of Allah ﷺ said: "We liken ʿUthmān to our father Ibrāhīm." The reason he was called Dhū al-Nūrayn ؓ Al-Bayhaqī reported in his Sunan from ʿAbd Allāh b. ʿUmar b. Abān al-Juʿfī, who said: My maternal uncle Ḥusayn al-Juʿfī said to me: Do you know why ʿUthmān was called Dhū al-Nūrayn? I said: No. He said: No one has ever combined two daughters of a prophet since Allah created Adam until the Hour will rise except ʿUthmān; therefore he was called Dhū al-Nūrayn. Abū Nuʿaym reported from al-Ḥasan, who said: ʿUthmān was called Dhū al-Nūrayn because no one is known to have closed his door upon two daughters of a prophet other than him. Ibn ʿAsākir reported from ʿAlī b. Abī Ṭālib that he was asked about ʿUthmān and said: (That is a man who is called in the highest assembly Dhū al-Nūrayn; he was the son-in-law of the Messenger of Allah ﷺ through his two daughters). Al-Mālīnī reported with a chain containing weakness, from Sahl b. Saʿd, who said: (ʿUthmān was called Dhū al-Nūrayn because he moves from one dwelling to another in Paradise, and two flashes of light shine for him; therefore he was called that).

237. Tarikh (al-Tabari) 2034No grade recorded

     وَقَدْ وَرَدَتْ أَحَادِيثُ كَثِيرَةٌ فِي فَضْلِ عُثْمَانَ، ؓ، نَذْكُرُ مَا تَيَسَّرَ مِنْهَا إِنْ شَاءَ اللَّهُ تَعَالَى، وَبِهِ الثِّقَةُ ; وَهِيَ قِسْمَانِ: الْأَوَّلُ: فِيمَا وَرَدَ فِي فَضَائِلِهِ مَعَ غَيْرِهِ   فَمِنْ ذَلِكَ: الْحَدِيثُ الَّذِي رَوَاهُ الْبُخَارِيُّ فِي " صَحِيحِهِ " بسنده عَنْ قَتَادَةَ أَنَّ أَنَسًا حَدَّثَهُمْ قَالَ: صَعِدَ النَّبِيُّ، ﷺ، أُحُدًا وَمَعَهُ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ فَرَجَفَ، فَقَالَ: " اسْكُنْ أُحُدُ - أَظُنُّهُ ضَرَبَهُ بِرِجْلِهِ - فَلَيْسَ عَلَيْكَ إِلَّا نَبِيٌّ وَصِدِّيقٌ وَشَهِيدَانِ " تَفَرَّدَ بِهِ دُونَ مُسْلِمٍ. حَدِيثٌ آخَرُ: وَهُوَ مَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ حَدِيثِ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ: كُنْتُ مَعَ رَسُولِ اللَّهِ، ﷺ، فِي حَائِطٍ، فَأَمَرَنِي بِحِفْظِ الْبَابِ، فَجَاءَ رَجُلٌ يَسْتَأْذِنُ، فَقُلْتُ: مَنْ هَذَا ؟ قَالَ: أَبُو بَكْرٍ. فَقَالَ رَسُولُ اللَّهِ، ﷺ: " ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ". ثُمَّ جَاءَ عُمَرُ فَقَالَ: " ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ ". ثُمَّ جَاءَ عُثْمَانُ فَقَالَ: " ائْذَنْ لَهُ وَبَشِّرْهُ بِالْجَنَّةِ عَلَى بَلْوَى تُصِيبُهُ ". فَدَخَلَ وَهُوَ يَقُولُ: اللَّهُمَّ صَبْرًا. وَفِي رِوَايَةٍ: اللَّهُ الْمُسْتَعَانُ. وَزَادَ عَاصِمٌ: أَنَّ رَسُولَ اللَّهِ، ﷺ، كَانَ قَاعِدًا فِي مَكَانٍ فِيهِ مَاءٌ قَدِ انْكَشَفَ عَنْ رُكْبَتَيْهِ، أَوْ رُكْبَتِهِ، فَلَمَّا دَخَلَ عُثْمَانُ غَطَّاهَا. وَهُوَ فِي " الصَّحِيحَيْنِ " أَيْضًا، مِنْ حَدِيثِ سَعِيدِ بْنِ الْمُسَيَّبِ عَنْ أَبِي مُوسَى وَفِيهِ: أَنَّ أَبَا بَكْرٍ وَعُمَرَ دَلَّيَا أَرْجُلَهُمَا مَعَ رَسُولِ اللَّهِ فِي بَابِ الْقُفِّ وَهُوَ فِي الْبِئْرِ، وَجَاءَ عُثْمَانُ فَلَمْ يَجِدْ لَهُ مَوْضِعًا فَجَلَسَ نَاحِيَةً. قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ فَأَوَّلْتُ ذَلِكَ قُبُورَهُمُ ; اجْتَمَعَتْ وَانْفَرَدَ عُثْمَانُ. حَدِيثٌ آخَرٌ: عَنْ يَحْيَى بْنِ سَعِيدِ بْنِ الْعَاصِ أَنَّ سَعِيدَ بْنَ الْعَاصِ أَخْبَرَهُ أَنَّ عَائِشَةَ زَوْجَ النَّبِيِّ، ﷺ، وَعُثْمَانَ حَدَّثَاهُ، أَنَّ أَبَا بَكْرٍ اسْتَأْذَنَ عَلَى النَّبِيِّ، ﷺ، وَهُوَ مُضْطَجِعٌ عَلَى فِرَاشِهِ لَابِسٌ مِرْطَ عَائِشَةَ، فَأَذِنَ لِأَبِي بَكْرٍ وَهُوَ كَذَلِكَ، فَقَضَى إِلَيْهِ حَاجَتَهُ، ثُمَّ انْصَرَفَ، فَاسْتَأْذَنَ عُمَرُ فَأَذِنَ لَهُ وَهُوَ عَلَى تِلْكَ الْحَالَةِ، فَقَضَى إِلَيْهِ حَاجَتَهُ ثُمَّ انْصَرَفَ، قَالَ عُثْمَانُ: ثُمَّ اسْتَأْذَنْتُ عَلَيْهِ، فَجَلَسَ وَقَالَ: " اجْمَعِي عَلَيْكِ ثِيَابَكِ ". فَقَضَيْتُ إِلَيْهِ حَاجَتِي ثُمَّ انْصَرَفْتُ. فَقَالَتْ عَائِشَةُ: يَا رَسُولَ اللَّهِ مَالِي لَا أَرَاكَ فَزِعْتَ لِأَبِي بَكْرٍ وَعُمَرَ كَمَا فَزِعْتَ لِعُثْمَانَ ؟ فَقَالَ رَسُولُ اللَّهِ، ﷺ: إِنَّ عُثْمَانَ رَجُلٌ حَيِيٌّ، وَإِنِّي خَشِيتُ إِنْ أَذِنْتُ لَهُ عَلَى تِلْكَ الْحَالَةِ لَا يُبْلِغُ إِلَيَّ حَاجَتَهُ. قَالَ اللَّيْثُ: وَقَالَ جَمَاعَةُ النَّاسِ: إِنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لِعَائِشَةَ: أَلَا أَسْتَحِي مِمَّنْ تَسْتَحِي مِنْهُ الْمَلَائِكَةُ !. حَدِيثٌ آخَرُ: قَالَ الْإِمَامُ وعَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ، أَرْحَمُ أُمَّتِي أَبُو بَكْرٍ، وَأَشَدُّهَا فِي دِينِ اللَّهِ عُمَرُ، وَأَشَدُّهَا حَيَاءً عُثْمَانُ، وَأَعْلَمُهَا بِالْحَلَالِ وَالْحَرَامِ مُعَاذُ بْنُ جَبَلٍ، وَأَقْرَؤُهَا لِكِتَابِ اللَّهِ أُبَيٌّ، وَأَعْلَمُهَا بِالْفَرَائِضِ زَيْدُ بْنُ ثَابِتٍ، وَلِكُلِّ أُمَّةٍ أَمِينٌ، وَأَمِينُ هَذِهِ الْأُمَّةِ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ. حَدِيثٌ آخَرُ: عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّهُ كَانَ يُحَدِّثُ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: ( أُرِيَ اللَّيْلَةَ رَجُلٌ صَالِحٌ أَنَّ أَبَا بَكْرٍ نِيطَ بِرَسُولِ اللَّهِ، ﷺ، وَنِيطَ عُمَرُ بِأَبِي بَكْرٍ، وَنِيطَ عُثْمَانُ بِعُمَرَ. قَالَ جَابِرٌ: فَلَمَّا قُمْنَا مِنْ عِنْدِ رَسُولِ اللَّهِ، ﷺ، قُلْنَا: أَمَّا الرَّجُلُ الصَّالِحُ فَرَسُولُ اللَّهِ، ﷺ، وَأَمَّا مَا ذَكَرَ رَسُولُ اللَّهِ، ﷺ، مِنْ نَوْطِ بَعْضِهِمْ لِبَعْضٍ فَهُمْ وُلَاةُ هَذَا الْأَمْرِ الَّذِي بَعَثَ اللَّهُ بِهِ نَبِيَّهُ، ﷺ. حَدِيثٌ آخَرُ: عَنِ ابْنِ عُمَرَ قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ، ﷺ، ذَاتَ غَدَاةٍ بَعْدَ طُلُوعِ الشَّمْسِ فَقَالَ: رَأَيْتُ قُبَيْلَ الْفَجْرِ كَأَنِّي أُعْطِيتُ الْمَقَالِيدَ وَالْمَوَازِينَ، فَأَمَّا الْمَقَالِيدُ فَهَذِهِ الْمَفَاتِيحُ، وَأَمَّا الْمَوَازِينُ فَهِيَ الَّتِي تَزِنُونَ بِهَا، فَوُضِعْتُ فِي كِفَّةٍ، وَوُضِعَتْ أُمَّتِي فِي كِفَّةٍ، فَوُزِنْتُ بِهِمْ فَرَجَحْتُ، ثُمَّ جِيءَ بِأَبِي بَكْرٍ فَوُزِنَ بِهِمْ فَوَزَنَ، ثُمَّ جِيءَ بِعُمَرَ فَوُزِنَ فَوَزَنَ، ثُمَّ جِيءَ بِعُثْمَانَ فَوَزَنَ بِهِمْ، ثُمَّ رُفِعَتْ تَفَرَّدَ بِهِ أَحْمَدُ. حَدِيثٌ آخَرُ: عَنْ عَائِشَةَ قَالَتْ: لَمَّا أَسَّسَ رَسُولُ اللَّهِ، ﷺ، مَسْجِدَ الْمَدِينَةِ جَاءَ بِحَجَرٍ فَوَضَعَهُ، وَجَاءَ أَبُو بَكْرٍ بِحَجَرٍ فَوَضَعَهُ، وَجَاءَ عُمَرُ بِحَجَرٍ فَوَضَعَهُ، وَجَاءَ عُثْمَانُ بِحَجَرٍ فَوَضَعَهُ، قَالَتْ: فَسُئِلَ رَسُولُ اللَّهِ، ﷺ، عَنْ ذَلِكَ، فَقَالَ: هَذَا أَمْرُ الْخِلَافَةِ مِنْ بَعْدِي وعَنْ أَبِي ذَرٍّ فِي تَسْبِيحِ الْحَصَا فِي يَدِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، ثُمَّ فِي كَفِّ أَبِي بَكْرٍ، ثُمَّ فِي كَفِّ عُمَرَ، ثُمَّ فِي كَفِّ عُثْمَانَ، ؓ. وَفِي بَعْضِ الرِّوَايَاتِ: فَقَالَ: رَسُولُ اللَّهِ، ﷺ: هَذِهِ خِلَافَةُ النُّبُوَّةِ وَسَيَأْتِي حَدِيثُ سَفِينَةَ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: الْخِلَافَةُ بَعْدِي ثَلَاثُونَ سَنَةً ثُمَّ تَكُونُ مُلْكًا فَكَانَتْ وِلَايَةُ عُثْمَانَ، وَمُدَّتُهَا ثِنْتَيْ عَشْرَةَ سَنَةً، مِنْ جُمْلَةِ هَذِهِ الثَّلَاثِينَ بِلَا خِلَافٍ بَيْنِ الْعُلَمَاءِ الْعَامِلِينَ، كَمَا أَخْبَرَ بِهِ سَيِّدُ الْمُرْسَلِينَ، ﷺ، وَعَلَى آلِهِ وَصَحْبِهِ أَجْمَعِينَ. حَدِيثٌ آخَرُ: وَهُوَ مَا رُوِيَ مِنْ طُرُقٍ مُتَعَدِّدَةٍ عَنْ رَسُولِ اللَّهِ، ﷺ، أَنَّهُ شَهِدَ لِلْعَشَرَةِ بِالْجَنَّةِ، وَعُثْمَانُ مِنْهُمْ بِنَصِّ النَّبِيِّ، ﷺ، عَلَى ذَلِكَ. حَدِيثٌ آخَرُ: عَنِ ابْنِ عُمَرَ قَالَ: كُنَّا فِي زَمَنِ النَّبِيِّ، ﷺ، لَا نَعْدِلُ بِأَبِي بَكْرٍ أَحَدًا، ثُمَّ عُمَرَ، ثُمَّ عُثْمَانَ، ثُمَّ نَتْرُكُ أَصْحَابَ النَّبِيِّ، ﷺ، لَا نُفَاضِلُ بَيْنَهُمْ. طَرِيقٌ أُخْرَى عَنِ ابْنِ عُمَرَ، ؓ: قَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنِ ابْنِ عُمَرَ قَالَ: كُنَّا نَعُدُّ وَرَسُولُ اللَّهِ، ﷺ، حَيٌّ وَأَصْحَابُهُ مُتَوَافِرُونَ ; أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ، ثُمَّ نَسْكُتُ.

     ✧ Many ḥadīths have come down concerning the merit of ʿUthmān, ؓ. We shall mention what is easy of them, if God Almighty wills, and upon Him is reliance. They are of two kinds: the first concerning what has come down about his merits along with others. Of that is the ḥadīth that al-Bukhārī related in his “Ṣaḥīḥ” with his chain of transmission from Qatādah that Anas narrated to them, saying: The Prophet ﷺ climbed Uḥud with Abū Bakr, ʿUmar, and ʿUthmān, and it trembled, so he said: “Be still, Uḥud—I think he struck it with his foot—for upon you are only a prophet, a ṣiddīq, and two martyrs.” Al-Bukhārī alone transmitted it, not Muslim. Another ḥadīth: That which is established in the two “Ṣaḥīḥs” from the ḥadīth of Abū ʿUthmān al-Nahdī, from Abū Mūsā al-Ashʿarī, who said: I was with the Messenger of God ﷺ in a garden, and he ordered me to guard the gate. A man came asking permission, and I said: Who is this? He said: Abū Bakr. The Messenger of God ﷺ said: “Give him permission and give him the glad tidings of Paradise.” Then ʿUmar came, and he said: “Give him permission and give him the glad tidings of Paradise.” Then ʿUthmān came, and he said: “Give him permission and give him the glad tidings of Paradise with an affliction that will befall him.” He entered saying: O God, grant me patience. In another narration: God is the one whose help is sought. ʿĀṣim added that the Messenger of God ﷺ was seated in a place with water, his knees or knee uncovered, and when ʿUthmān entered he covered them. It is also in the two “Ṣaḥīḥs” from the ḥadīth of Saʿīd b. al-Musayyab from Abū Mūsā, in which it says that Abū Bakr and ʿUmar let down their legs with the Messenger of God at the edge of the hollow, which is in the well, and ʿUthmān came and found no place, so he sat to one side. Saʿīd b. al-Musayyab said: I interpreted that as their graves: they were gathered together, and ʿUthmān was set apart. Another ḥadīth: From Yaḥyā b. Saʿīd b. al-ʿĀṣ that Saʿīd b. al-ʿĀṣ informed him that ʿĀʾishah, the wife of the Prophet ﷺ, and ʿUthmān narrated to him that Abū Bakr asked permission to enter upon the Prophet ﷺ while he was lying on his bed wearing ʿĀʾishah’s cloak, and he gave permission to Abū Bakr while he was thus, and he fulfilled his need and left. Then ʿUmar asked permission, and he gave him permission while he was in that state, and he fulfilled his need and left. ʿUthmān said: Then I asked permission to enter upon him, and he sat up and said: “Gather your garments about yourself.” So I fulfilled my need and left. ʿĀʾishah said: O Messenger of God, why do I not see you alarmed for Abū Bakr and ʿUmar as you were alarmed for ʿUthmān? The Messenger of God ﷺ said: ʿUthmān is a shy man, and I feared that if I gave him permission while in that state he would not convey his need to me. Al-Layth said: And a group of people said that the Messenger of God ﷺ said to ʿĀʾishah: Should I not feel shy before one of whom the angels are shy? Another ḥadīth: The imam said, and from Anas, who said: The Messenger of God ﷺ said: The most merciful of my community is Abū Bakr, the firmest of them in the religion of God is ʿUmar, the most modest of them is ʿUthmān, the most learned of them in the lawful and the unlawful is Muʿādh b. Jabal, the best reciter of them of the Book of God is Ubayy, the most learned of them in the obligatory shares is Zayd b. Thābit, and every community has a trustee, and the trustee of this community is Abū ʿUbaydah b. al-Jarrāḥ. Another ḥadīth: From Jābir b. ʿAbdallāh that he used to narrate that the Messenger of God ﷺ said: “A righteous man was shown this night that Abū Bakr was attached to the Messenger of God ﷺ, and ʿUmar was attached to Abū Bakr, and ʿUthmān was attached to ʿUmar.” Jābir said: When we arose from the Messenger of God ﷺ, we said: As for the righteous man, he is the Messenger of God ﷺ, and as for what the Messenger of God ﷺ mentioned of their being attached to one another, they are the holders of authority in this affair with which God sent His Prophet ﷺ. Another ḥadīth: From Ibn ʿUmar, who said: The Messenger of God ﷺ came out to us one morning after sunrise and said: I saw shortly before dawn as if I were given the keys and the scales. As for the keys, these are the keys; as for the scales, they are those with which you weigh. I was placed in one pan, and my community was placed in the other pan, and I was weighed against them, and I outweighed them. Then Abū Bakr was brought and weighed against them, and he weighed equally. Then ʿUmar was brought and weighed, and he weighed equally. Then ʿUthmān was brought and weighed against them, then they were raised. Aḥmad alone transmitted it. Another ḥadīth: From ʿĀʾishah, who said: When the Messenger of God ﷺ laid the foundation of the mosque of al-Madīnah, he came with a stone and placed it, and Abū Bakr came with a stone and placed it, and ʿUmar came with a stone and placed it, and ʿUthmān came with a stone and placed it. She said: The Messenger of God ﷺ was asked about that, and he said: This is the matter of the caliphate after me. And from Abū Dharr concerning the glorification of the pebbles in his hand, upon him be prayer and peace, then in the palm of Abū Bakr, then in the palm of ʿUmar, then in the palm of ʿUthmān, ؓ. And in some narrations: The Messenger of God ﷺ said: This is the caliphate of prophethood. The ḥadīth of Safīnah will come later, that the Messenger of God ﷺ said: The caliphate after me is thirty years, then it will be kingship. The term of ʿUthmān, whose duration was twelve years, was part of these thirty years without disagreement among the knowledgeable scholars, as the master of the messengers ﷺ informed, and upon his family and all his companions. Another ḥadīth: That which is related through multiple chains from the Messenger of God ﷺ that he bore witness to the ten being in Paradise, and ʿUthmān is among them by the explicit statement of the Prophet ﷺ to that effect. Another ḥadīth: From Ibn ʿUmar, who said: In the time of the Prophet ﷺ, we did not compare anyone to Abū Bakr, then ʿUmar, then ʿUthmān, then we would leave the companions of the Prophet ﷺ and not prefer one over another among them. Another route from Ibn ʿUmar, ؓ: Imam Aḥmad said with his chain of transmission from Ibn ʿUmar, who said: We used to count, while the Messenger of God ﷺ was alive and his companions were numerous: Abū Bakr, ʿUmar, and ʿUthmān, then we would fall silent.

238. Tarikh (al-Tabari) 2035No grade recorded

     الْقِسْمُ الثَّانِي فِيمَا وَرَدَ مِنْ فَضَائِلِهِ وَحْدَهُ  : قَالَ الْبُخَارِيُّ: بسنده عن عُثْمَانُ بْنُ مَوْهَبٍ قَالَ: جَاءَ رَجُلٌ مِنْ أَهْلِ مِصْرَ حَجَّ الْبَيْتَ، فَرَأَى قَوْمًا جُلُوسًا فَقَالَ: مَنْ هَؤُلَاءِ الْقَوْمُ ؟ قَالُوا: هَؤُلَاءِ قُرَيْشٌ. قَالَ: فَمَنِ الشَّيْخُ فِيهِمْ ؟ قَالُوا: عَبْدُ اللَّهِ بْنُ عُمَرَ قَالَ: يَا ابْنَ عُمَرَ إِنِّي سَائِلُكَ عَنْ شَيْءٍ فَحَدِّثْنِي ; هَلْ تَعْلَمُ أَنَّ عُثْمَانَ فَرَّ يَوْمَ أُحُدٍ ؟ قَالَ: نَعَمْ. فَقَالَ: تَعْلَمُ أَنَّهُ تَغَيَّبَ عَنْ بَدْرٍ وَلَمْ يَشْهَدْهَا ؟ قَالَ: نَعَمْ. قَالَ: تَعْلَمُ أَنَّهُ تَغَيَّبَ عَنْ بَيْعَةِ الرِّضْوَانِ فَلَمْ يَشْهَدْهَا ؟ قَالَ: نَعَمْ. قَالَ: اللَّهُ أَكْبَرُ. قَالَ ابْنُ عُمَرَ: تَعَالَ أُبَيِّنْ لَكَ ; أَمَّا فِرَارُهُ يَوْمَ أُحُدٍ فَأَشْهَدُ أَنَّ اللَّهَ عَفَا عَنْهُ وَغَفَرَ لَهُ، وَأَمَّا تَغَيُّبُهُ عَنْ بَدْرٍ فَإِنَّهُ كَانَتْ تَحْتَهُ بِنْتُ رَسُولِ اللَّهِ، ﷺ، وَكَانَتْ مَرِيضَةً، فَقَالَ لَهُ رَسُولُ اللَّهِ، ﷺ: إِنَّ لَكَ أَجْرَ رَجُلٍ مِمَّنْ شَهِدَ بَدْرًا وَسَهْمَهُ، وَأَمَّا تَغَيُّبُهُ عَنْ بَيْعَةِ الرِّضْوَانِ فَلَوْ كَانَ أَحَدٌ أَعَزَّ بِبَطْنِ مَكَّةَ مِنْ عُثْمَانَ لَبَعَثَهُ مَكَانَهُ ; فَبَعَثَ رَسُولُ اللَّهِ، ﷺ، عُثْمَانَ - وَكَانَتْ بَيْعَةَ الرِّضْوَانِ بَعْدَ مَا ذَهَبَ عُثْمَانُ - إِلَى مَكَّةَ، فَقَالَ النَّبِيُّ، ﷺ، بِيَدِهِ الْيُمْنَى: هَذِهِ يَدُ عُثْمَانَ. فَضَرَبَ بِهَا عَلَى يَدِهِ فَقَالَ: هَذِهِ لِعُثْمَانَ. فَقَالَ لَهُ ابْنُ عُمَرَ: اذْهَبْ بِهَا الْآنَ مَعَكَ. تَفَرَّدَ بِهِ دُونَ مُسْلمٍ. حَدِيثٌ آخَرُ: قَالَ الْبُخَارِيُّ: بسنده عن عُرْوَةُ أَنَّ عُبَيْدَ اللَّهِ بْنَ عَدِيِّ بْنِ الْخِيَارِ، أَخْبَرَهُ أَنَّ الْمِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ الْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ قَالَا: مَا يَمْنَعُكَ أَنْ تُكَلِّمَ عُثْمَانَ لِأَخِيهِ الْوَلِيدِ، فَقَدْ أَكْثَرَ النَّاسُ فِيهِ ؟ فَقَصَدْتُ لِعُثْمَانَ حِينَ خَرَجَ إِلَى الصَّلَاةِ. قُلْتُ: إِنَّ لِي إِلَيْكَ حَاجَةٌ، وَهِيَ نَصِيحَةٌ لَكَ. قَالَ: يَا أَيُّهَا الْمَرْءُ - قَالَ أَبُو عَبْدِ اللَّهِ: قَالَ مَعْمَرٌ: أَرَاهُ قَالَ - أَعُوذُ بِاللَّهِ مِنْكَ. فَانْصَرَفْتُ فَرَجَعْتُ إِلَيْهِمْ إِذْ جَاءَ رَسُولُ عُثْمَانَ، ؓ، فَأَتَيْتُهُ فَقَالَ: مَا نَصِيحَتُكَ ؟ فَقُلْتُ: إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا، ﷺ، بِالْحَقِّ، وَأَنْزَلَ عَلَيْهِ الْكِتَابَ، وَكُنْتَ مِمَّنِ اسْتَجَابَ لِلَّهِ وَلِرَسُولِهِ، فَهَاجَرْتَ الْهِجْرَتَيْنِ، وَصَحِبْتَ رَسُولَ اللَّهِ، ﷺ، وَرَأَيْتَ هَدْيَهُ، وَقَدْ أَكْثَرَ النَّاسُ فِي شَأْنِ الْوَلِيدِ. فَقَالَ: أَدْرَكْتَ رَسُولَ اللَّهِ، ﷺ ؟ قُلْتُ: لَا، وَلَكِنْ خَلَصَ إِلَيَّ مِنْ عِلْمِهِ مَا يَخْلُصُ إِلَى الْعَذْرَاءِ فِي سِتْرِهَا. قَالَ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ بَعَثَ مُحَمَّدًا بِالْحَقِّ وَكُنْتُ مِمَّنِ اسْتَجَابَ لِلَّهِ وَلِرَسُولِهِ، وَآمَنْتُ بِمَا بَعَثَ بِهِ، وَهَاجَرْتُ الْهِجْرَتَيْنِ كَمَا قُلْتَ، وَصَحِبْتُ رَسُولَ اللَّهِ، ﷺ، وَبَايَعْتُهُ فَوَاللَّهِ مَا عَصَيْتُهُ وَلَا غَشَشْتُهُ حَتَّى تَوَفَّاهُ اللَّهُ، عَزَّ وَجَلَّ، ثُمَّ أَبُو بَكْرٍ مِثْلُهُ، ثُمَّ عُمَرُ مِثْلُهُ، ثُمَّ اسْتُخْلِفْتُ، أَفَلَيَسَ لِي مِنَ الْحَقِّ مِثْلُ الَّذِي لَهُمْ ؟ قُلْتُ: بَلَى. قَالَ: فَمَا هَذِهِ الْأَحَادِيثُ الَّتِي تَبْلُغُنِي عَنْكُمْ ؟ أَمَّا مَا ذَكَرْتَ مِنْ شَأْنِ الْوَلِيدِ، فَسَنَأْخُذُ فِيهِ بِالْحَقِّ إِنْ شَاءَ اللَّهُ. ثُمَّ دَعَا عَلِيًّا فَأَمَرَهُ أَنْ يَجْلِدَهُ فَجَلَدَهُ ثَمَانِينَ. حَدِيثٌ آخَرُ: عَنْ عَائِشَةَ، ؓ، قَالَتْ: أَرْسَلَ رَسُولُ اللَّهِ، ﷺ، إِلَى عُثْمَانَ بْنِ عَفَّانَ، فَأَقْبَلَ عَلَيْهِ رَسُولُ اللَّهِ، ﷺ، فَلَمَّا رَأَيْنَا إِقْبَالَ رَسُولِ اللَّهِ، ﷺ، عَلَى عُثْمَانَ أَقْبَلَتْ إِحْدَانَا عَلَى الْأُخْرَى فَكَانَ مِنْ آخِرِ كَلَامٍ كَلَّمَهُ أَنْ ضَرَبَ مَنْكِبَهُ، وَقَالَ: " يَا عُثْمَانُ إِنَّ اللَّهَ عَسَى أَنْ يُلْبِسَكَ قَمِيصًا فَإِنْ أَرَادَكَ الْمُنَافِقُونَ عَلَى خَلْعِهِ فَلَا تَخْلَعْهُ حَتَّى تَلْقَانِي " ثَلَاثًا. فَقُلْتُ لَهَا: يَا أُمَّ الْمُؤْمِنِينَ فَأَيْنَ كَانَ هَذَا عَنْكِ ؟ قَالَتْ: نُسِّيتُهُ وَاللَّهِ فَمَا ذَكَرْتُهُ. قَالَ: فَأَخْبَرْتُهُ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ فَلَمْ يَرْضَ بِالَّذِي أَخْبَرْتُهُ حَتَّى كَتَبَ إِلَى أُمِّ الْمُؤْمِنِينَ أَنِ اكْتُبِي إِلَيَّ بِهِ فَكَتَبَتْ إِلَيْهِ بِهِ كِتَابًا حَدِيثٌ آخَرُ: قَالَ الْإِمَامُ أَحْمَدُ: بسنده عن فَاطِمَةُ بِنْتُ عَبْدِ الرَّحْمَنِ قَالَتْ: حَدَّثَتْنِي أُمِّي أَنَّهَا سَأَلَتْ عَائِشَةَ، وَأَرْسَلَهَا عَمُّهَا فَقَالَ: إِنَّ أَحَدَ بَنِيكِ يُقْرِئُكِ السَّلَامَ وَيَسْأَلُكِ عَنْ عُثْمَانَ بْنِ عَفَّانَ، فَإِنَّ النَّاسَ قَدْ شَتَمُوهُ ! فَقَالَتْ: لَعَنَ اللَّهُ مَنْ لَعَنَهُ، فَوَاللَّهِ لَقَدْ كَانَ قَاعِدًا عِنْدَ رَسُولِ اللَّهِ، ﷺ، وَإِنَّ رَسُولَ اللَّهِ، ﷺ، لَمُسْنِدٌ ظَهْرَهُ إِلَيَّ، وَإِنَّ جِبْرِيلَ لَيُوحِي إِلَيْهِ الْقُرْآنَ، وَإِنَّهُ لَيَقُولُ لَهُ: اكْتُبْ يَا عُثَيْمُ قَالَتْ عَائِشَةُ: فَمَا كَانَ اللَّهُ لِيُنْزِلَ تِلْكَ الْمَنْزِلَةَ إِلَّا كِرِيمًا عَلَى اللَّهِ وَرَسُولِهِ. حَدِيثٌ آخَرُ: عَنْ جَابِرٍ أَنَّ رَسُولَ اللَّهِ، ﷺ، ذَكَرَ فِتْنَةً، فَقَالَ أَبُو بَكْرٍ، ؓ: أَنَا أُدْرِكُهَا ؟ قَالَ: " لَا ". فَقَالَ عُمَرُ: أَنَا يَا رَسُولَ اللَّهِ أُدْرِكُهَا ؟ قَالَ: " لَا ". فَقَالَ عُثْمَانُ: يَا رَسُولَ اللَّهِ أَنَا أُدْرِكُهَا ؟ قَالَ: " بِكَ يُبْتَلَوْنَ " حَدِيثٌ آخَرُ: عَنِ ابْنِ عُمَرَ قَالَ: ذَكَرَ رَسُولُ اللَّهِ، ﷺ، فِتْنَةً فَمَرَّ رَجُلٌ، فَقَالَ: " يُقْتَلُ فِيهَا هَذَا الْمُقَنَّعُ يَوْمَئِذٍ مَظْلُومًا ". فَنَظَرْتُ فَإِذَا هُوَ عُثْمَانُ بْنُ عَفَّانَ، ؓ. حَدِيثٌ آخَرُ: قَالَ الْإِمَامُ أَحْمَدُ: بسنده عن مُوسَى بْنُ عُقْبَةَ قَالَ: حَدَّثَنِي أَبُو أُمِّي أَبُو حَبِيْبَةَ، أَنَّهُ دَخَلَ الدَّارَ وَعُثْمَانُ مَحْصُورٌ فِيهَا، وَأَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَسْتَأْذِنُ عُثْمَانَ فِي الْكَلَامِ فَأَذِنَ لَهُ، فَقَامَ فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: ( إِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: " إِنَّكُمْ تَلْقَوْنَ بَعْدِي فِتْنَةً وَاخْتِلَافًا " - أَوْ قَالَ: " اخْتِلَافًا وَفِتْنَةً " - فَقَالَ لَهُ قَائِلٌ مِنَ النَّاسِ: فَمَنْ لَنَا يَا رَسُولَ اللَّهِ ؟ قَالَ: " عَلَيْكُمْ بِالْأَمِينِ وَأَصْحَابِهِ " وَهُوَ يُشِيرُ إِلَى عُثْمَانَ بِذَلِكَ. حَدِيثٌ آخَرُ: عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ أَنَّهُ دَخَلَ عَلَى عُثْمَانَ وَهُوَ مَحْصُورٌ، فَقَالَ: إِنَّكَ إِمَامُ الْعَامَّةِ، وَقَدْ نَزَلَ بِكَ مَا تَرَى، وَإِنِّي أَعْرِضُ عَلَيْكَ خِصَالًا ثَلَاثًا اخْتَرْ إِحْدَاهُنَّ ; إِمَّا أَنْ تَخْرُجَ فَتَقَاتِلَهُمْ، فَإِنَّ مَعَكَ عَدَدًا وَقُوَّةً وَأَنْتَ عَلَى الْحَقِّ وَهُمْ عَلَى الْبَاطِلِ، وَإِمَّا أَنْ تَخْرِقَ بَابًا سِوَى الْبَابِ الَّذِي هُمْ عَلَيْهِ فَتَقْعُدَ عَلَى رَوَاحِلِكَ فَتَلْحَقَ بِمَكَّةَ، فَإِنَّهُمْ لَنْ يَسْتَحِلُّوكَ وَأَنْتَ بِهَا، وَإِمَّا أَنْ تَلْحَقَ بِالشَّامِ، فَإِنَّهُمْ أَهْلُ الشَّامِ وَفِيهِمْ مُعَاوِيَةُ. فَقَالَ عُثْمَانُ: أَمَّا أَنْ أَخْرَجَ فَأُقَاتِلُ، فَلَنْ أَكُونَ أَوَّلَ مَنْ خَلَفَ رَسُولَ اللَّهِ، ﷺ، فِي أُمَّتِهِ بِسَفْكِ الدِّمَاءِ، وَأَمَّا أَنْ أَخْرُجَ إِلَى مَكَّةَ فَإِنَّهُمْ لَنْ يَسْتَحِلُّونِي بِهَا، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: يُلْحِدُ رَجُلٌ مِنْ قُرَيْشٍ بِمَكَّةَ يَكُونُ عَلَيْهِ نِصْفُ عَذَابِ الْعَالَمِ. فَلَنْ أَكُونَ أَنَا، وَأَمَّا أَنْ أَلْحَقَ بِالشَّامِ، فَإِنَّهُمْ أَهْلُ الشَّامِ وَفِيهِمْ مُعَاوِيَةُ فَلَنْ أُفَارِقَ دَارَ هِجْرَتِي وَمُجَاوَرَةَ رَسُولِ اللَّهِ، ﷺ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عن أَبُي عَوْنٍ الْأَنْصَارِيُّ أَنَّ عُثْمَانَ قَالَ لِابْنِ مَسْعُودٍ: " هَلْ أَنْتَ مُنْتَهٍ عَمَّا بَلَغَنِي عَنْكَ ؟ فَاعْتَذَرَ بَعْضَ الْعُذْرِ، فَقَالَ عُثْمَانُ: وَيْحَكَ ! إِنِّي قَدْ سَمِعْتُ وَحَفِظْتُ - وَلَيْسَ كَمَا سَمِعْتَ - أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: سَيُقْتَلُ أَمِيرٌ وَيَنْتَزِي مُنْتَزٍ. وَإِنِّي أَنَا الْمَقْتُولُ، وَلَيْسَ عُمَرَ، إِنَّمَا قَتَلَ عُمَرَ وَاحِدٌ، وَإِنَّهُ يُجْتَمَعُ عَلَيَّ. وَهَذَا الَّذِي قَالَهُ لِابْنِ مَسْعُودٍ قَبْلَ مَقْتَلِهِ بِنَحْوٍ مَنْ أَرْبَعِ سِنِينَ، فَإِنَّهُ مَاتَ قَبْلَهُ بِنَحْوِ ذَلِكَ. حَدِيثٌ آخَرُ: قَالَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ: بسنده عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ قَالَ: شَهِدْتُ عُثْمَانَ يَوْمَ حُصِرَ فِي مَوْضِعِ الْجَنَائِزِ وَلَوْ أُلْقِيَ حَجَرٌ لَمْ يَقَعْ إِلَّا عَلَى رَأْسِ رَجُلٍ، فَرَأَيْتُ عُثْمَانَ أَشْرَفَ مِنَ الْخَوْخَةِ الَّتِي تَلِي بَابَ مَقَامِ جِبْرِيلَ، فَقَالَ: أَيُّهَا النَّاسُ، أَفِيكُمْ طَلْحَةُ ؟ فَسَكَتُوا ثُمَّ قَالَ: أَيُّهَا النَّاسُ، أَفِيكُمْ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ ؟ فَسَكَتُوا، ثُمَّ قَالَ: أَيُّهَا النَّاسُ أَفِيكُمْ طَلْحَةُ ؟ فَقَامَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ فَقَالَ لَهُ عُثْمَانُ: أَلَا أَرَاكَ هَاهُنَا ؟ مَا كُنْتُ أَرَى أَنَّكَ تَكُونُ فِي جَمَاعَةِ قَوْمٍ تَسْمَعُ نِدَائِي آخَرَ ثَلَاثِ مَرَّاتٍ، ثُمَّ لَا تُجِيبُنِي ؟ أَنْشُدُكَ اللَّهَ يَا طَلْحَةُ، تَذْكُرُ يَوْمَ كُنْتُ أَنَا وَأَنْتَ مَعَ رَسُولِ اللَّهِ، ﷺ، فِي مَوْضِعِ كَذَا وَكَذَا لَيْسَ مَعَهُ أَحَدٌ مِنْ أَصْحَابِهِ غَيْرِي وَغَيْرُكَ ؟ فَقَالَ: نَعَمْ. قَالَ: فَقَالَ لَكَ رَسُولُ اللَّهِ، ﷺ: إِنَّهُ مَا مِنْ نَبِيٍّ إِلَّا وَمَعَهُ مِنْ أَصْحَابِهِ رَفِيقٌ مِنْ أُمَّتِهِ مَعَهُ فِي الْجَنَّةِ، وَإِنَّ عُثْمَانَ بْنَ عَفَّانَ هَذَا - يَعْنِينِي - رَفِيقِي فِي الْجَنَّةِ " ؟ فَقَالَ طَلْحَةُ: اللَّهُمَّ نَعَمْ. تَفَرَّدَ بِهِ. حَدِيثٌ آخَرُ: عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ: لِكُلِّ نَبِيٍّ رَفِيقٌ، وَرَفِيقِي فِي الْجَنَّةِ عُثْمَانُ. وَعَنْ جَابِرٍ قَالَ: أُتِيَ رَسُولُ اللَّهِ، ﷺ، بِجِنَازَةِ رَجُلٍ لِيُصَلِّيَ عَلَيْهِ فَلَمْ يُصَلِّ عَلَيْهِ، فَقِيلَ: يَا رَسُولَ اللَّهِ مَا رَأَيْنَاكَ تَرَكْتَ الصَّلَاةَ عَلَى أَحَدٍ قَبْلَ هَذَا ؟ فَقَالَ: " إِنَّهُ كَانَ يُبْغِضُ عُثْمَانَ فَأَبْغَضَهُ اللَّهُ، عَزَّ وَجَلَّ ". وَعَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ، ﷺ، لَقِيَ عُثْمَانَ بْنَ عَفَّانَ عَلَى بَابِ الْمَسْجِدِ فَقَالَ: يَا عُثْمَانُ هَذَا جِبْرِيلُ يُخْبِرُنِي أَنَّ اللَّهَ قَدْ زَوَّجَكَ أُمَّ كُلْثُومٍ بِمِثْلِ صَدَاقِ رُقَيَّةَ عَلَى مِثْلِ مُصَاحَبَتِهَا. وَرُوِيَ بِإِسْنَادٍ ضَعِيفٍ، عَنْ عَلِيٍّ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: لَوْ كَانَ لِي أَرْبَعُونَ ابْنَةً لَزَوَّجْتُهُنَّ بِعُثْمَانَ وَاحِدَةً بَعْدَ وَاحِدَةٍ، حَتَّى لَا يَبْقَى مِنْهُنَّ وَاحِدَةٌ. وعَنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ قَالَ: سَأَلْتُ أَصْحَابَ رَسُولِ اللَّهِ، ﷺ، لِمَ قُلْتُمْ فِي عُثْمَانَ: أَعْلَاهَا فُوقًا ؟ قَالُوا: لِأَنَّهُ لَمْ يَتَزَوَّجْ رَجُلٌ مِنَ الْأَوَّلِينَ وَالْآخَرِينَ ابْنَتَيْ نَبِيٍّ غَيْرُهُ. وَعَنْ عَائِشَةَ قَالَتْ: مَا رَأَيْتُ رَسُولَ اللَّهِ، ﷺ، رَافِعًا يَدَيْهِ حَتَّى يَبْدُوَ ضَبْعَيْهِ إِلَّا لِعُثْمَانَ بْنِ عَفَّانَ، إِذَا دَعَا لَهُ. وَعَنْ حُذَيْفَةَ أَنَّ رَسُولَ اللَّهِ، ﷺ، بَعَثَ إِلَى عُثْمَانَ يَسْتَعِينُهُ فِي غَزَاةٍ غَزَاهَا، فَبَعَثَ إِلَيْهِ عُثْمَانُ بِعَشَرَةِ آلَافِ دِينَارٍ، فَوَضَعَهَا بَيْنَ يَدَيْهِ، فَجَعَلَ يُقَلِّبُهَا بَيْنَ يَدَيْهِ وَيَدْعُو لَهُ: " غَفَرَ اللَّهُ لَكَ يَا عُثْمَانُ مَا أَسْرَرْتَ وَمَا أَعْلَنْتَ وَمَا أَخْفَيْتَ، وَمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ، مَا يُبَالِي عُثْمَانُ مَا فَعَلَ بَعْدَ هَذَا ". حَدِيثٌ آخَرُ: وَقَالَ لَيْثُ بْنُ أَبِي سُلَيْمٍ: أَوَّلُ مَنْ خَبَصَ الْخَبِيصَ عُثْمَانُ ; خَلَطَ بَيْنَ الْعَسَلِ وَالنَّقِيِّ، ثُمَّ بَعَثَ بِهِ إِلَى رَسُولِ اللَّهِ، ﷺ، إِلَى مَنْزِلِ أُمِّ سَلَمَةَ فَلَمْ يُصَادِفْهُ، فَلَمَّا جَاءَ وَضَعُوهُ بَيْنَ يَدَيْهِ، فَقَالَ: مَنْ بَعَثَ بِهَذَا ؟ قَالُوا: عُثْمَانُ. قَالَتْ: فَرَفَعَ يَدَيْهِ إِلَى السَّمَاءِ، فَقَالَ: " اللَّهُمَّ إِنَّ عُثْمَانَ يَتَرَضَّاكَ فَارْضَ عَنْهُ ". حَدِيثٌ آخَرُ: عَنْ جَابِرٍ أَنَّ رَسُولَ اللَّهِ ﷺ، اعْتَنَقَ عُثْمَانَ، وَقَالَ: أَنْتَ وَلِيِّي فِي الدُّنْيَا وَوَلِيِّي فِي الْآخِرَةِ. حَدِيثٌ آخَرُ: عَنْ عَبْدِ اللَّهِ بْنِ حَوَالَةَ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ: تَهْجُمُونَ عَلَى رَجُلٍ مُعْتَجِرٍ بِبُرْدَةٍ مِنْ أَهْلِ الْجَنَّةِ، يُبَايِعُ النَّاسَ. قَالَ: فَهَجَمْنَا عَلَى عُثْمَانَ بْنِ عَفَّانَ مُعْتَجِرًا يُبَايِعُ النَّاسَ. ما روي عنه من رسول الله ﷺ وما روى عنه من الصحابة والتابعين رُوِيَ لَهُ عَنْ رَسُولِ اللَّهِ ﷺ مِائَةُ حَدِيثٍ وَسِتَّةٌ وَأَرْبَعُونَ حَدِيثًا. رَوَى عَنْهُ: زَيْدُ بْنُ خَالِدٍ الْجُهَنِيُّ، وَابْنُ الزُّبَيْرِ، وَالسَّائِبُ بْنُ يَزِيدَ، وَأَنَسُ بْنُ مَالِكٍ، وَزَيْدُ بْنُ ثَابِتٍ، وَسَلَمَةُ بْنُ الْأَكْوَعِ، وَأَبُو أُمَامَةَ الْبَاهِلِيُّ، وَابْنُ عَبَّاسٍ، وَابْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ مُغَفَّلٍ، وَأَبُو قَتَادَةَ، وَأَبُو هُرَيْرَةَ، وَآخَرُونَ مِنَ الصَّحَابَةِ، ؓ، وَخَلَائِقُ مِنَ التَّابِعِينَ. أَخْرَجَ ابْنُ سَعْدٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَاطِبٍ قَالَ: (مَا رَأَيْتُ أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ - كَانَ إِذَا حَدَّثَ - أَتَمَّ حَدِيثًا وَلَا أَحْسَنَ مِنْ عُثْمَانَ بْنِ عَفَّانَ، إِلَّا أَنَّهُ كَانَ رَجُلًا يَهَابُ الْحَدِيثَ). وَأُخْرِجَ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: (كَانَ أَعْلَمَهُمْ بِالْمَنَاسِكِ: عُثْمَانُ، وَبَعْدَهُ ابْنُ عُمَرَ).

     ✧ The second part, on what has been reported of his merits alone: Al-Bukhārī said: with his chain on the authority of ʿUthmān b. Mawhab, who said: A man from the people of Egypt came to perform the Hajj to the House. He saw a group of people sitting and said: Who are these people? They said: These are Quraysh. He said: Who is the elder among them? They said: ʿAbd Allāh b. ʿUmar. He said: O Ibn ʿUmar, I am going to ask you about something, so tell me: Do you know that ʿUthmān fled on the day of Uḥud? He said: Yes. He said: Do you know that he was absent from Badr and did not witness it? He said: Yes. He said: Do you know that he was absent from the Pledge of al-Riḍwān and did not witness it? He said: Yes. He said: Allāhu akbar. Ibn ʿUmar said: Come, let me explain to you. As for his flight on the day of Uḥud, I bear witness that Allah pardoned him and forgave him. As for his absence from Badr, it was because the daughter of the Messenger of Allah ﷺ was under his care, and she was ill. The Messenger of Allah ﷺ said to him: You have the reward of a man who witnessed Badr and his share. As for his absence from the Pledge of al-Riḍwān, had there been anyone more esteemed in the heart of Makkah than ʿUthmān, he would have been sent in his place. The Messenger of Allah ﷺ sent ʿUthmān—and the Pledge of al-Riḍwān took place after ʿUthmān had gone—to Makkah. The Prophet ﷺ said, with his right hand: This is the hand of ʿUthmān. Then he struck it against his own hand and said: This is for ʿUthmān. Ibn ʿUmar said to him: Go now with that. He alone transmitted it, not Muslim. Another ḥadīth: Al-Bukhārī said: with his chain on the authority of ʿUrwah that ʿUbayd Allāh b. ʿAdī b. al-Khiyār informed him that al-Miswar b. Makhramah and ʿAbd al-Raḥmān b. al-Aswad b. ʿAbd Yaghūth said: What prevents you from speaking to ʿUthmān about his brother al-Walīd? People have said much about him. So I went to ʿUthmān when he came out for the prayer. I said: I have a need to bring to you, and it is sincere advice for you. He said: O man—Abū ʿAbd Allāh said: Maʿmar said: I think he said—I seek refuge in Allah from you. So I turned away and went back to them, when the messenger of ʿUthmān ؓ came. I went to him, and he said: What is your advice? I said: Allah sent Muḥammad ﷺ with the truth and revealed to him the Book, and you were among those who answered Allah and His Messenger. You made the two emigrations, accompanied the Messenger of Allah ﷺ, and witnessed his guidance. People have said much about the matter of al-Walīd. He said: Did you meet the Messenger of Allah ﷺ? I said: No, but some of his knowledge reached me as it reaches a virgin in her seclusion. He said: To proceed: Allah sent Muḥammad with the truth, and I was among those who answered Allah and His Messenger, believed in what he was sent with, made the two emigrations as you said, accompanied the Messenger of Allah ﷺ, and pledged allegiance to him. By Allah, I did not disobey him or deceive him until Allah, Mighty and Majestic, took him. Then Abū Bakr was likewise, then ʿUmar was likewise, then I was made successor. Do I not have the same right as they had? I said: Yes. He said: Then what are these reports that reach me from you? As for what you mentioned about al-Walīd, we will deal with him according to the truth, if Allah wills. Then he summoned ʿAlī and ordered him to flog him, and he flogged him eighty lashes. Another ḥadīth: On the authority of ʿĀʾishah ؓ, who said: The Messenger of Allah ﷺ sent for ʿUthmān b. ʿAffān, and the Messenger of Allah ﷺ turned toward him. When we saw the Messenger of Allah ﷺ turn toward ʿUthmān, one of us turned to another. The last words he spoke to him were when he struck his shoulder and said: "O ʿUthmān, Allah may clothe you with a shirt; if the hypocrites want you to take it off, do not take it off until you meet me," three times. I said to her: O Mother of the Believers, where was this from you? She said: I forgot it, by Allah, and did not remember it. He said: I informed Muʿāwiyah b. Abī Sufyān of it, but he was not satisfied with what I told him until he wrote to the Mother of the Believers asking her to write it to him, and she wrote it to him in a letter. Another ḥadīth: Imām Aḥmad said: with his chain on the authority of Fāṭimah bt. ʿAbd al-Raḥmān, who said: My mother told me that she asked ʿĀʾishah, and her uncle sent her, saying: One of your sons sends you greetings and asks you about ʿUthmān b. ʿAffān, for people have reviled him. She said: May Allah curse whoever curses him. By Allah, he was sitting with the Messenger of Allah ﷺ while the Messenger of Allah ﷺ leaned his back toward me, and Jibrīl was revealing the Qurʾān to him, and he was saying to him: Write, O ʿUthaym. ʿĀʾishah said: Allah would not have placed him in that position except that he was honored before Allah and His Messenger. Another ḥadīth: On the authority of Jābir that the Messenger of Allah ﷺ mentioned a fitnah. Abū Bakr ؓ said: Shall I live to see it? He said: "No." ʿUmar said: Shall I, O Messenger of Allah, live to see it? He said: "No." ʿUthmān said: O Messenger of Allah, shall I live to see it? He said: "Through you they will be tested." Another ḥadīth: On the authority of Ibn ʿUmar, who said: The Messenger of Allah ﷺ mentioned a fitnah, and a man passed by. He said: "This veiled one will be killed in it, wronged on that day." I looked, and it was ʿUthmān b. ʿAffān ؓ. Another ḥadīth: Imām Aḥmad said: with his chain on the authority of Mūsā b. ʿUqbah, who said: Abū Ummī, Abū Ḥabībah, told me that he entered the house while ʿUthmān was besieged in it, and that he heard Abū Hurayrah ask ʿUthmān for permission to speak, and he permitted him. He stood, praised Allah and lauded Him, then said: I heard the Messenger of Allah ﷺ say: "You will meet after me fitnah and disagreement"—or he said: "disagreement and fitnah"—so a man among the people said to him: Who is for us, O Messenger of Allah? He said: "Cling to the trustworthy one and his companions," and he pointed to ʿUthmān with that. Another ḥadīth: On the authority of al-Mughīrah b. Shuʿbah that he entered upon ʿUthmān while he was besieged and said: You are the leader of the community, and what you see has befallen you. I offer you three options; choose one of them: either you go out and fight them, for you have numbers and strength, and you are upon the truth and they are upon falsehood; or you open a door other than the one they are at, mount your camels, and go to Makkah, for they will not consider you lawful while you are there; or you go to Syria, for they are the people of Syria, and among them is Muʿāwiyah. ʿUthmān said: As for going out and fighting, I will not be the first to succeed the Messenger of Allah ﷺ in his community by shedding blood. As for going to Makkah, they will not consider me lawful there, but I heard the Messenger of Allah ﷺ say: A man of Quraysh will commit an act of sacrilege in Makkah, upon whom will be half the punishment of the world. I will not be that one. As for going to Syria, they are the people of Syria, and among them is Muʿāwiyah, but I will not leave the abode of my emigration and the neighborhood of the Messenger of Allah ﷺ. Imām Aḥmad said: with his chain on the authority of Abū ʿAwn al-Anṣārī that ʿUthmān said to Ibn Masʿūd: "Will you not desist from what has reached me about you?" He offered some excuse, so ʿUthmān said: Woe to you! I have heard and memorized—and it is not as you heard—that the Messenger of Allah ﷺ said: An amīr will be killed, and an assailant will assault. I am the one to be killed, not ʿUmar. Only one man killed ʿUmar, but they will gather against me. He said this to Ibn Masʿūd about four years before his killing, and Ibn Masʿūd died about that long before him. Another ḥadīth: ʿAbd Allāh b. Aḥmad said: with his chain on the authority of Zayd b. Aslam, from his father, who said: I witnessed ʿUthmān on the day he was besieged in the place of the funerals. If a stone had been thrown, it would have fallen only on a man's head. I saw ʿUthmān look out from the small door next to the gate of the Station of Jibrīl and say: O people, is Ṭalḥah among you? They were silent. Then he said: O people, is Ṭalḥah b. ʿUbayd Allāh among you? They were silent. Then he said: O people, is Ṭalḥah among you? Ṭalḥah b. ʿUbayd Allāh stood up, and ʿUthmān said to him: Do I not see you here? I did not think you would be in a gathering of people who hear my call three times, then not answer me. I adjure you by Allah, O Ṭalḥah: Do you remember the day when you and I were with the Messenger of Allah ﷺ in such and such a place, with no one of his companions with him except me and you? He said: Yes. He said: The Messenger of Allah ﷺ said to you: There is no prophet but that he has among his companions a close companion from his community, who will be with him in Paradise, and this ʿUthmān b. ʿAffān—meaning me—is my close companion in Paradise? Ṭalḥah said: By Allah, yes. He alone transmitted it. Another ḥadīth: On the authority of Ṭalḥah b. ʿUbayd Allāh, who said: The Messenger of Allah ﷺ said: Every prophet has a close companion, and my close companion in Paradise is ʿUthmān. On the authority of Jābir, who said: The Messenger of Allah ﷺ was brought the funeral bier of a man to pray over, but he did not pray over him. It was said: O Messenger of Allah, we have not seen you refrain from praying over anyone before this. He said: "He used to hate ʿUthmān, so Allah, Mighty and Majestic, hated him." On the authority of Abū Hurayrah that the Messenger of Allah ﷺ met ʿUthmān b. ʿAffān at the gate of the mosque and said: O ʿUthmān, this is Jibrīl telling me that Allah has married you to Umm Kulthūm with a dower like that of Ruqayyah and a companionship like hers. It is reported with a weak chain, on the authority of ʿAlī, that the Messenger of Allah ﷺ said: If I had forty daughters, I would marry them to ʿUthmān one after another until none of them remained. On the authority of al-Muhallab b. Abī Ṣufrah, who said: I asked the companions of the Messenger of Allah ﷺ why you said of ʿUthmān: "The highest of them in nobility." They said: Because no man among the first and the last married two daughters of a prophet other than him. On the authority of ʿĀʾishah, who said: I did not see the Messenger of Allah ﷺ raise his hands until his armpits showed except for ʿUthmān b. ʿAffān, when he supplicated for him. On the authority of Ḥudhayfah that the Messenger of Allah ﷺ sent to ʿUthmān seeking his help in an expedition he undertook. ʿUthmān sent him ten thousand dinars and placed them before him. He began turning them over in his hands and supplicating for him: "May Allah forgive you, O ʿUthmān, what you have concealed and what you have made public, what you have hidden, and what will be until the Day of Resurrection. ʿUthmān does not care what he does after this." Another ḥadīth: Layth b. Abī Sulaym said: The first to prepare khabīṣ was ʿUthmān; he mixed honey and fine flour, then sent it to the Messenger of Allah ﷺ at the house of Umm Salamah. He did not find him at home, so when he came, they placed it before him. He said: Who sent this? They said: ʿUthmān. She said: He raised his hands to the sky and said: "O Allah, ʿUthmān seeks Your pleasure, so be pleased with him." Another ḥadīth: On the authority of Jābir that the Messenger of Allah ﷺ embraced ʿUthmān and said: You are my friend in this world and my friend in the Hereafter. Another ḥadīth: On the authority of ʿAbd Allāh b. Ḥawālah, who said: The Messenger of Allah ﷺ said: You will come upon a man wrapped in a cloak from the people of Paradise, giving allegiance to the people. He said: We came upon ʿUthmān b. ʿAffān wrapped in a cloak, giving allegiance to the people. What is narrated from him on the authority of the Messenger of Allah ﷺ and what is narrated from him by the companions and the successors One hundred and forty-six ḥadīths are narrated from him on the authority of the Messenger of Allah ﷺ. Narrated from him: Zayd b. Khālid al-Juhanī, Ibn al-Zubayr, al-Sāʾib b. Yazīd, Anas b. Mālik, Zayd b. Thābit, Salamah b. al-Akwaʿ, Abū Umāmah al-Bāhilī, Ibn ʿAbbās, Ibn ʿUmar, ʿAbd Allāh b. Mughaffal, Abū Qatādah, Abū Hurayrah, and others among the companions ؓ, and numerous successors. Ibn Saʿd reported on the authority of ʿAbd al-Raḥmān b. Ḥāṭib, who said: I have not seen anyone among the companions of the Messenger of Allah ﷺ who, when he narrated, had a more complete or better narration than ʿUthmān b. ʿAffān, except that he was a man who was cautious about ḥadīth. It is also reported on the authority of Muḥammad b. Sīrīn, who said: The most knowledgeable of them in the rites of Hajj was ʿUthmān, and after him Ibn ʿUmar.

239. Tarikh (al-Tabari) 2036No grade recorded

     فَصْلٌ فِي ذِكْرِ شَيْءٍ مِنْ سِيرَتِهِ وَهِيَ دَالَّةٌ عَلَى فَضِيلَتِهِ، ؓ   قَالَ ابْنُ مَسْعُودٍ: لَمَّا تُوُفِّيَ عُمَرُ بَايَعْنَا خَيْرَنَا وَلَمْ نَأْلُ. وَفِي رِوَايَةٍ: بَايَعُوا خَيْرَهُمْ وَلَمْ يَأْلُوا. وَقَالَ الْبُخَارِيُّ فِي " التَّارِيخِ ": بسنده عن الْحَسَنَ يَقُولُ: أَدْرَكْتُ عُثْمَانَ عَلَى مَا نَقَمُوا عَلَيْهِ، قَلَّمَا يَأْتِي عَلَى النَّاسِ يَوْمٌ إِلَّا وَهُمْ يَقْتَسِمُونَ فِيهِ خَيْرًا، يُقَالُ لَهُمْ: يَا مَعْشَرَ الْمُسْلِمِينَ، اغْدُوا عَلَى أَعْطِيَاتِكُمْ. فَيَأْخُذُونَهَا وَافِرَةً، ثُمَّ يُقَالُ لَهُمُ: اغْدُوا عَلَى أَرْزَاقِكُمْ. فَيَأْخُذُونَهَا وَافِرَةً، ثُمَّ يُقَالُ لَهُمُ: اغْدُوا عَلَى السَّمْنِ وَالْعَسَلِ، الْأَعْطِيَاتُ جَارِيَةٌ، وَالْأَرْزَاقُ دَارَّةٌ، وَالْعَدُوُّ مُتَّقًى، وَذَاتُ الْبَيْنِ حَسَنٌ، وَالْخَيْرُ كَثِيرٌ، وَمَا مِنْ مُؤْمِنٍ يَخَافُ مُؤْمِنًا، مَنْ لَقِيَهُ فَهُوَ أَخُوهُ مَنْ كَانَ ; أُلْفَتُهُ وَنَصِيحَتُهُ وَمَوَدَّتُهُ، قَدْ عَهِدَ إِلَيْهِمْ أَنَّهَا سَتَكُونُ أَثَرَةً، فَإِذَا كَانَتْ فَاصْبِرُوا. قَالَ الْحَسَنُ: فَلَوْ أَنَّهُمْ صَبَرُوا حِينَ رَأَوْهَا لَوَسِعَهُمْ مَا كَانُوا فِيهِ مِنَ الْعَطَاءِ وَالرِّزْقِ وَالْخَيْرِ الْكَثِيرِ، قَالُوا: لَا وَاللَّهِ مَا نُصَابِرُهَا. فَوَاللَّهِ مَا رُدُّوا وَمَا سَلِمُوا، وَالْأُخْرَى كَانَ السَّيْفُ مُغْمَدًا عَنْ أَهْلِ الْإِسْلَامِ فَسَلُّوهُ عَلَى أَنْفُسِهِمْ، فَوَاللَّهِ مَا زَالَ مَسْلُولًا إِلَى يَوْمِ النَّاسِ هَذَا، وَايْمُ اللَّهِ إِنِّي لِأُرَاهُ سَيْفًا مَسْلُولًا إِلَى يَوْمِ الْقِيَامَةِ. وَقَالَ غَيْرُ وَاحِدٍ، عَنِ الْحَسَنِ الْبَصْرِيِّ، قَالَ: سَمِعْتُ عُثْمَانَ يَأْمُرُ فِي خُطْبَتِهِ بِذَبْحِ وَقَتْلِ الْكِلَابِ. وَرَوَى سَيْفُ بْنُ عُمَرَ أَنَّ أَهْلَ الْمَدِينَةِ اتَّخَذَ بَعْضُهُمُ الْحَمَامَ، وَرَمَى بَعْضُهُمْ بِالْجُلَاهِقَاتِ، فَوَكَّلَ عُثْمَانُ رَجُلًا مِنْ بَنِي لَيْثٍ يَتَتَبَّعُ ذَلِكَ، فَيَقُصُّ الْحَمَامَ وَيَكْسِرُ الْجُلَاهِقَاتِ، وَهِيَ قِسِيُّ الْبُنْدُقِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: أَنْبَأَنَا الْقَعْنَبِيُّ، وَخَالِدُ بْنُ مَخْلَدٍ، ثَنَا مُحَمَّدُ بْنُ هِلَالٍ، عَنْ جَدَّتِهِ - وَكَانَتْ تَدْخُلُ عَلَى عُثْمَانَ وَهُوَ مَحْصُورٌ - فَوَلَدَتْ هِلَالًا، فَفَقَدَهَا يَوْمًا، فَقِيلَ لَهُ: إِنَّهَا قَدْ وَلَدَتْ هَذِهِ اللَّيْلَةَ غُلَامًا. قَالَتْ: فَأَرْسَلَ إِلَيَّ بِخَمْسِينَ دِرْهَمًا وَشُقَيْقَةً سُنْبُلَانِيَّةً، وَقَالَ: هَذَا عَطَاءُ ابْنِكِ وَكِسْوَتُهُ، فَإِذَا مَرَّتْ بِهِ سَنَةٌ رَفَعْنَاهُ إِلَى مِائَةٍ. وعَنِ ابْنِ دَابٍ، قَالَ: قَالَ ابْنُ سَعِيدِ بْنِ يَرْبُوعِ بْنِ عَنْكَثَةَ الْمَخْزُومِيُّ: انْطَلَقْتُ وَأَنَا غُلَامٌ فِي الظَّهِيرَةِ وَمَعِي طَيْرٌ أُرْسِلُهُ فِي الْمَسْجِدِ، وَالْمَسْجِدُ يُبْنَى، فَإِذَا شَيْخٌ جَمِيلٌ حَسَنُ الْوَجْهِ نَائِمٌ، تَحْتَ رَأْسِهِ لَبِنَةٌ أَوْ بَعْضُ لَبِنَةٍ، فَقُمْتُ أَنْظُرُ إِلَيْهِ أَتَعَجَّبُ مِنْ جَمَالِهِ، فَفَتَحَ عَيْنَيْهِ، فَقَالَ: مَنْ أَنْتَ يَا غُلَامُ ؟ فَأَخْبَرْتُهُ، فَنَادَى غُلَامًا نَائِمًا، قَرِيبًا مِنْهُ، فَلَمْ يَجُبْهُ، فَقَالَ لِيَ: ادْعُهُ. فَدَعَوْتُهُ، فَأَمَرَهُ بِشَيْءٍ وَقَالَ لِيَ: اقْعُدْ. قَالَ: فَذَهَبَ الْغُلَامُ فَجَاءَ بِحُلَّةٍ، وَجَاءَ بِأَلْفِ دِرْهَمٍ، وَنَزَعَ ثُوبِي وَأَلْبَسَنِي الْحُلَّةَ، وَجَعَلَ الْأَلْفَ دِرْهَمٍ فِيهَا، فَرَجَعْتُ إِلَى أَبِي فَأَخْبَرْتُهُ، فَقَالَ: يَا بُنَيَّ مَنْ فَعَلَ هَذَا بِكَ ؟ فَقُلْتُ: لَا أَدْرِي إِلَّا أَنَّهُ رَجُلٌ فِي الْمَسْجِدِ نَائِمٌ لَمْ أَرَ قَطُّ أَحْسَنَ مِنْهُ. قَالَ: ذَاكَ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ بْنُ عَفَّانَ. وَعَنِ السَّائِبِ بْنِ يَزِيدَ أَنَّ رَجُلًا سَأَلَ عَبْدَ الرَّحْمَنِ بْنَ عُثْمَانَ التَّيْمِيَّ عَنْ صَلَاةِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ ؟ قَالَ: إِنْ شِئْتَ أَخْبَرْتُكَ عَنْ صَلَاةِ عُثْمَانَ ؟ قَالَ: نَعَمْ. قَالَ: قُلْتُ لَأَغْلِبَنَّ اللَّيْلَةَ النَّفَرَ عَلَى الْحَجَرِ - يَعْنِي الْمَقَامَ - فَلَمَّا قُمْتُ إِذَا رَجُلٌ يَزْحَمُنِي مُقَنَّعًا، قَالَ: فَالْتَفَتُّ فَإِذَا بِعُثْمَانَ فَتَأَخَّرْتُ عَنْهُ، فَصَلَّى فَإِذَا هُوَ يَسْجُدُ سُجُودَ الْقُرْآنِ حَتَّى إِذَا قُلْتُ: هَذَا هُوَ أَذَانُ الْفَجْرِ. أَوْتَرَ بِرَكْعَةٍ لَمْ يُصَلِّ غَيْرَهَا، ثُمَّ انْطَلَقَ. وَقَدْ رُوِيَ هَذَا مِنْ غَيْرِ وَجْهٍ أَنَّهُ صَلَّى بِالْقُرْآنِ الْعَظِيمِ فِي رَكْعَةٍ وَاحِدَةٍ عِنْدَ الْحَجَرِ الْأَسْوَدِ، أَيَّامَ الْحَجِّ. وَقَدْ كَانَ هَذَا مِنْ دَأْبِهِ، ؓ. وَلِهَذَا رُوِّينَا عَنِ ابْنِ عُمَرَ أَنَّهُ قَالَ فِي قَوْلِهِ تَعَالَى: أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ [ الزُّمَرِ: 9 ] قَالَ: هُوَ عُثْمَانُ بْنُ عَفَّانَ. وَقَالَ ابْنُ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى: هَلْ يَسْتَوِي هُوَ وَمَنْ يَأْمُرُ بِالْعَدْلِ وَهُوَ عَلَى صِرَاطٍ مُسْتَقِيمٍ [ النَّحْلِ: 76 ]. قَالَ: هُوَ عُثْمَانُ بْنُ عَفَّانَ. وعن الْحَسَنَ كان يَقُولُ: قَالَ عُثْمَانُ: لَوْ أَنَّ قُلُوبَنَا طَهُرَتْ مَا شَبِعْنَا مِنْ كَلَامِ رَبِّنَا، وَإِنِّي لَأَكْرَهُ أَنْ يَأْتِيَ عَلَيَّ يَوْمٌ لَا أَنْظُرُ فِي الْمُصْحَفِ، وَمَا مَاتَ عُثْمَانُ حَتَّى خَرَقَ مُصْحَفَهُ مِنْ كَثْرَةِ مَا يُدِيمُ النَّظَرَ فِيهِ. وَقَالَ أَنَسٌ وَمُحَمَّدُ بْنُ سِيرِينَ: قَالَتِ امْرَأَةُ عُثْمَانَ يَوْمَ الدَّارِ: اقْتُلُوهُ أَوْ دَعُوهُ فَوَاللَّهِ لَقَدْ كَانَ يُحْيِي اللَّيْلَ بِالْقُرْآنِ فِي رَكْعَةٍ. وَقَالَ غَيْرُ وَاحِدٍ: إِنَّهُ، ؓ، كَانَ لَا يُوقِظُ أَحَدًا مِنْ أَهْلِهِ إِذَا قَامَ مِنَ اللَّيْلِ لِيُعِينَهُ عَلَى وُضُوئِهِ، إِلَّا أَنْ يَجِدَهُ يَقْظَانَ، وَكَانَ يَصُومُ الدَّهْرَ، وَكَانَ يُعَاتَبُ فَيُقَالُ لَهُ: لَوْ أَيْقَظْتَ بَعْضَ الْخَدَمِ ؟ فَيَقُولُ: لَا، اللَّيْلُ لَهُمْ يَسْتَرِيحُونَ فِيهِ. وَكَانَ إِذَا اغْتَسَلَ لَا يَرْفَعُ الْمِئْزَرَ عَنْهُ، وَهُوَ فِي بَيْتٍ مُغْلَقٍ عَلَيْهِ، وَلَا يَرْفَعُ صُلْبَهُ جَيِّدًا مِنْ شِدَّةِ حَيَائِهِ، ؓ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: دَخَلْتُ الْمَسْجِدَ، فَإِذَا أَنَا بِعُثْمَانَ مُتَّكِئًا عَلَى رِدَائِهِ، فَأَتَاهُ سَقَّاءَانِ يَخْتَصِمَانِ إِلَيْهِ، فَقَضَى بَيْنَهُمَا. وَقَالَ الشَّعْبِيُّ: لَمْ يَمُتْ عُمَرُ بْنُ الْخَطَّابِ حَتَّى مَلَّتْهُ قُرَيْشٌ وَقَدْ كَانَ حَصَرَهُمْ بِالْمَدِينَةِ، وَقَالَ: أَخْوَفُ مَا أَخَافُ عَلَى هَذِهِ الْأُمَّةِ انْتِشَارُكُمْ فِي الْبِلَادِ، فَإِنْ كَانَ الرَّجُلُ مِنْهُمْ لَيَسْتَأْذِنُهُ فِي الْغَزْوِ فَيَقُولُ: قَدْ كَانَ لَكَ فِي غَزْوِكَ مَعَ رَسُولِ اللَّهِ ﷺ مَا يُبَلِّغُكَ، وَخَيْرٌ لَكَ مِنْ غَزْوِكَ الْيَوْمَ أَنْ لَا تَرَى الدُّنْيَا وَلَا تَرَاكَ. وَكَانَ يَفْعَلُ هَذَا بِالْمُهَاجِرِينَ مِنْ قُرَيْشٍ وَلَمْ يَكُنْ يَفْعَلُهُ بِغَيْرِهِمْ مِنْ أَهْلِ مَكَّةَ. فَلَمَّا وَلِيَ عُثْمَانُ خَلَّى عَنْهُمْ فَانْتَشَرُوا فِي الْبِلَادِ وَانْقَطَعَ إِلَيْهِمُ النَّاسُ، وَكَانَ أَحَبَّ إِلَيْهِمْ مِنْ عُمَرَ. وَقِيلَ: وَحَجَّ عُثْمَانُ بِالنَّاسِ سَنَوَاتِ خِلَافَتِهِ كُلَّهَا، وَحَجَّ بِأَزْوَاجِ النَّبِيِّ ﷺ كَمَا كَانَ يَصْنَعُ عُمَرُ. وَكَتَبَ إِلَى الْأَمْصَارِ أَنْ يُوَافِيَهُ الْعُمَّالُ فِي الْمَوْسِمِ وَمَنْ يَشْكُو مِنْهُمْ، وَأَنْ يَأْمُرُوا بِالْمَعْرُوفِ وَيَنْهَوْا عَنِ الْمُنْكَرِ، وَأَنَّهُ مَعَ الضَّعِيفِ عَلَى الْقَوِيِّ مَا دَامَ مَظْلُومًا. قِيلَ: وَسَأَلَ رَجُلٌ سَعِيدَ بْنَ الْمُسَيَّبِ عَنْ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ مَا دَعَاهُ إِلَى الْخُرُوجِ عَلَى عُثْمَانَ، فَقَالَ: كَانَ يَتِيمًا فِي حِجْرِ عُثْمَانَ، وَكَانَ وَالِيَ أَيْتَامِ أَهْلِ بَيْتِهِ وَمُحْتَمِلًا كَلَّهُمْ، فَسَأَلَ عُثْمَانَ الْعَمَلَ، فَقَالَ: يَا بُنَيَّ لَوْ كُنْتَ رِضًا لَاسْتَعْمَلْتُكَ. قَالَ فَأْذَنْ لِي فَأَخْرُجَ فَأَطْلُبَ الرِّزْقَ. قَالَ: اذْهَبْ حَيْثُ شِئْتَ، وَجَهَّزَهُ مِنْ عِنْدِهِ وَحَمَلَهُ وَأَعْطَاهُ، فَلَمَّا وَقَعَ إِلَى مِصْرَ كَانَ فِيمَنْ أَعَانَ عَلَيْهِ حِينَ مَنَعَهُ الْإِمَارَةَ. قَالَ: وَعَمَّارُ بْنُ يَاسِرٍ ؟ قَالَ: كَانَ بَيْنَهُ وَبَيْنَ عَبَّاسِ بْنِ عُتْبَةَ بْنِ أَبِي لَهَبٍ كَلَامٌ فَضَرَبَهُمَا عُثْمَانُ فَأَوْرَثَ ذَلِكَ تَعَادِيًا بَيْنَ أَهْلِ عَمَّارٍ وَأَهْلِ عَبَّاسٍ، وَكَانَا تَقَاذَفَا. قِيلَ: سُئِلَ سَالِمُ بْنُ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ مَا دَعَاهُ إِلَى رُكُوبِ عُثْمَانَ. قَالَ: الْغَضَبُ وَالطَّمَعُ، كَانَ مِنَ الْإِسْلَامِ بِمَكَانٍ فَغَرَّهُ أَقْوَامٌ فَطَمِعَ، وَكَانَتْ لَهُ دَالَّةٌ فَلَزِمَهُ حَقٌّ، فَأَخَذَهُ عُثْمَانُ مِنْ ظَهْرِهِ، فَاجْتَمَعَ هَذَا إِلَى ذَلِكَ فَصَارَ مُذَمَّمًا بَعْدَ أَنْ كَانَ مُحَمَّدًا. قِيلَ: وَاسْتَخَفَّ رَجُلٌ بِالْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ فَضَرَبَهُ عُثْمَانُ فَاسْتَحْسَنَ مِنْهُ ذَلِكَ، فَقَالَ: أَيُفَخِّمُ رَسُولُ اللَّهِ ﷺ عَمَّهُ وَأُرَخِّصُ فِي الِاسْتِخْفَافِ بِهِ ! لَقَدْ خَالَفَ رَسُولَ اللَّهِ ﷺ مَنْ فَعَلَ ذَلِكَ وَرَضِيَ بِهِ. قِيلَ: وَكَانَ كَعْبُ بْنُ ذِي الْحَبَكَةِ النَّهْدَيُّ يَلْعَبُ بِالنَّارِنْجِيَّاتِ، فَبَلَغَ عُثْمَانَ، فَكَتَبَ إِلَى الْوَلِيدِ أَنْ يُوجِعَهُ ضَرْبًا، فَعَزَّرَهُ وَأَخْبَرَ النَّاسَ خَبَرَهُ، وَقَرَأَ عَلَيْهِمْ كِتَابَ عُثْمَانَ، وَفِيهِ: إِنَّهُ قَدْ جُدَّ بِكُمْ فَجِدُّوا وَإِيَّاكُمْ وَالْهَزْلَ. فَغَضِبَ كَعْبٌ وَكَانَ فِي الَّذِينَ خَرَجُوا عَلَيْهِ، وَكَانَ سَيْرُهُ إِلَى دُنْبَاوَنْدَ، فَقَالَ فِي ذَلِكَ لِلْوَلِيدِ: لَعَمْرِي لَئِنْ طَرَدْتَنِي مَا إِلَى الَّتِي طَمِعْتَ بِهَا مِنْ سَقْطَتِي لَسَبِيلُ     رَجَوْتُ رُجُوعِي يَا ابْنَ أَرْوَى وَرَجْعَتِي إِلَى الْحَقِّ دَهْرًا، غَالَ ذَلِكَ غُولُ     فَإِنَّ اغْتِرَابِي فِي الْبِلَادِ وَجَفْوَتِي وَشَتْمِي فِي ذَاتِ الْإِلَهِ قَلِيلُ     وَإِنَّ دُعَائِي كُلَّ يَوْمٍ وَلَيْلَةٍ عَلَيْكَ بِدُنْبَاوَنْدِكُمْ لَطَوِيلُ قَالَ: وَأَمَّا ضَابِئُ بْنُ الْحَرْثِ الْبَرْجَمِيُّ فَإِنَّهُ اسْتَعَارَ فِي زَمَنِ الْوَلِيدِ بْنِ عُقْبَةَ مِنْ قَوْمٍ مِنَ الْأَنْصَارِ كَلْبًا يُدْعَى قَرْحَانَ يَصِيدُ الظِّبَاءَ فَحَبَسَهُ عَنْهُمْ، فَانْتَزَعَهُ الْأَنْصَارِيُّونَ مِنْهُ قَهْرًا، فَهَجَاهُمْ وَقَالَ: تَجَشَّمَ دُونِي وَفْدُ قَرْحَانَ خُطَّةً     تُضِلُّ لَهَا الْوَجْنَاءُ وَهِيَ حَسِيرُ فَبَاتُوا شِبَاعًا طَاعِمِينَ كَأَنَّمَا     حَبَاهُمْ بِبَيْتِ الْمَرْزُبَانِ أَمِيرُ فَكَلْبُكُمُ لَا تَتْرُكُوا فَهُوَ أُمُّكُمْ     فَإِنَّ عُقُوقَ الْأُمَّهَاتِ كَبِيرُ فَاسْتَعْدُوا عَلَيْهِ عُثْمَانَ، فَعَزَّرَهُ وَحَبَسَهُ، فَمَا زَالَ فِي السِّجْنِ حَتَّى مَاتَ فِيهِ. وَقَالَ فِي الْفَتْكِ مُعْتِذَرًا إِلَى أَصْحَابِهِ: هَمَمْتُ وَلَمْ أَفْعَلْ وَكِدْتُ وَلَيْتَنِي     تَرَكْتُ عَلَى عُثْمَانَ تَبْكِي حَلَائِلُهْ وَقَائِلَةٍ قَدْ مَاتَ فِي السِّجْنِ ضَابِئٌ     أَلَا مَنْ لِخَصْمٍ لَمْ يَجِدْ مَنْ يُجَادِلُهْ فَلِذَلِكَ صَارَ ابْنُهُ عُمَيْرٌ سَبَئِيًّا. قَالَ: وَأَمَّا كُمَيْلُ بْنُ زِيَادٍ وَعُمَيْرُ بْنُ ضَابِئٍ فَإِنَّهُمَا سَارَا إِلَى الْمَدِينَةِ لِقَتْلِ عُثْمَانَ، فَأَمَّا عُمَيْرٌ فَإِنَّهُ نَكَلَ عَنْهُ، وَأَمَّا كُمَيْلٌ فَإِنَّهُ جَسَرَ وَثَاوَرَهُ، فَوَجَأَ عُثْمَانُ وَجْهَهُ فَوَقَعَ عَلَى اسْتِهِ فَقَالَ: أَوْجَعْتَنِي يَا أَمِيرَ الْمُؤْمِنِينَ ! فَقَالَ: أَوَلَسْتَ بِفَاتِكٍ ؟ قَالَ: لَا وَاللَّهِ. فَقَالَ عُثْمَانُ: فَاسْتَقِدْ مِنِّي، وَقَالَ: دُونَكَ. فَعَفَا عَنْهُ، وَبَقِيَا إِلَى أَيَّامِ الْحَجَّاجِ فَقَتَلَهُمَا، وَسَيَرِدُ ذِكْرُ ذَلِكَ - إِنْ شَاءَ اللَّهُ تَعَالَى -. وَقَالَ حَسَّانُ بْنُ زَيْدٍ: سَمِعْتُ عَلِيًّا وَهُوَ يَخْطُبُ النَّاسَ وَيَقُولُ بِأَعْلَى صَوْتِهِ: يَا أَيُّهَا النَّاسُ إِنَّكُمْ تُكْثِرُونَ فِيَّ وَفِي عُثْمَانَ، فَإِنَّ مِثْلِي وَمِثْلَهُ كَمَا قَالَ اللَّهُ تَعَالَى: ( وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ ). وَقَالَ أَبُو حُمَيْدٍ السَّاعِدِيُّ - وَهُوَ بَدْرِيٌّ وَكَانَ مُجَانِبًا لِعُثْمَانَ - فَلَمَّا قُتِلَ عُثْمَانُ قَالَ: وَاللَّهِ مَا أَرَدْنَا قَتْلَهُ، اللَّهُمَّ لَكَ عَلَيَّ أَنْ لَا أَفْعَلَ كَذَا وَكَذَا وَلَا أَضْحَكَ حَتَّى أَلْقَاكَ.

     ✧ A section mentioning something of his conduct, which indicates his merit, ؓ. Ibn Masʿūd said: When ʿUmar died, we pledged allegiance to the best of us, and we did not fail. In another narration: They pledged allegiance to the best of them, and they did not fail. Al-Bukhārī said in the “Tārīkh”: with his chain of transmission from al-Ḥasan, saying: I reached the time of ʿUthmān in the condition for which they blamed him. Scarcely a day passed over the people except that they were dividing some good. It was said to them: “O assembly of Muslims, go forth to your stipends.” So they took them in full. Then it was said to them: “Go forth to your provisions.” So they took them in full. Then it was said to them: “Go forth to the clarified butter and honey.” The stipends were continuous, the provisions abundant, the enemy kept at bay, and mutual relations good, and good was plentiful. No believer feared another believer; whoever met him, he was his brother, whoever he was; his affection, his sincere counsel, and his love. He had covenanted to them that there would be favoritism, so when it occurs, be patient. Al-Ḥasan said: If only they had been patient when they saw it, what they were in of giving, provision, and abundant good would have sufficed them. They said: “No, by God, we will not endure it.” By God, they were not turned back and they were not spared. And the other matter: the sword had been sheathed from the people of Islam, and they drew it against themselves. By God, it has not ceased to be unsheathed until this day of the people. And by God, I consider it a sword unsheathed until the Day of Resurrection. More than one reported from al-Ḥasan al-Baṣrī, saying: I heard ʿUthmān command in his sermon the slaughtering and killing of dogs. Sayf b. ʿUmar narrated that some of the people of Madinah kept pigeons, and some shot with pellet-bows (al-julāhiqāt). So ʿUthmān appointed a man from Banū Layth to pursue that, and he clipped the pigeons and broke the pellet-bows, which are pellet crossbows (qisīy al-bunduq). Muḥammad b. Saʿd said: Al-Qaʿnabī and Khālid b. Makhlad informed us: Muḥammad b. Hilāl narrated to us from his grandmother — who used to enter upon ʿUthmān when he was besieged — and she gave birth to Hilāl. He missed her one day, and it was said to him: “She gave birth to a boy last night.” She said: He sent to me fifty dirhams and a shuqayqa sunbulāniyya garment, and said: “This is the gift for your son and his clothing. When a year passes for him, we shall raise it to a hundred.” From Ibn Daʾb, who said: Ibn Saʿīd b. Yarbūʿ b. ʿAnkatha al-Makhzūmī said: I set out when I was a boy in the midday heat, with me a bird that I would let fly in the mosque, while the mosque was being built. And there was a handsome old man, beautiful of face, sleeping, with a brick or part of a brick under his head. I stood looking at him, amazed at his beauty. He opened his eyes and said: “Who are you, O boy?” I told him. He called a boy who was sleeping near him, but he did not answer him. He said to me: “Call him.” I called him, and he ordered him to do something and said to me: “Sit.” He said: The boy went and came with a robe (ḥulla), and came with a thousand dirhams, and he stripped off my garment and dressed me in the robe, and placed the thousand dirhams in it. I returned to my father and told him, and he said: “O my son, who did this to you?” I said: “I do not know, except that he was a man sleeping in the mosque, more beautiful than whom I have never seen.” He said: “That is the Commander of the Faithful, ʿUthmān b. ʿAffān.” From al-Sāʾib b. Yazīd that a man asked ʿAbd al-Raḥmān b. ʿUthmān al-Taymī about the prayer of Ṭalḥa b. ʿUbayd Allāh. He said: “If you wish, I will tell you about the prayer of ʿUthmān.” He said: “Yes.” He said: I said: “Tonight I shall outstrip the group at the Stone — meaning the Station (al-Maqām).” When I stood, there was a man pressing against me, veiled. He said: I turned, and it was ʿUthmān, so I stepped back from him. He prayed, and he was prostrating the prostrations of the Qurʾān until I said: “This is the call to dawn prayer.” He performed witr with one rakʿa, not praying anything else, then departed. This has been narrated from more than one source that he prayed the entire Mighty Qurʾān in a single rakʿa at the Black Stone during the days of the pilgrimage. This was his habit, ؓ. For this reason it is narrated from Ibn ʿUmar that he said regarding the Almighty's saying: “Is one who is devoutly obedient during the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord” [al-Zumar: 9]: “He is ʿUthmān b. ʿAffān.” And Ibn ʿAbbās said regarding the Almighty's saying: “Is he equal to one who commands justice and is on a straight path?” [al-Naḥl: 76]: “He is ʿUthmān b. ʿAffān.” From al-Ḥasan, he used to say: ʿUthmān said: “If our hearts were pure, we would never have our fill of the speech of our Lord. Indeed, I dislike that a day should pass over me in which I do not look into the muṣḥaf.” And ʿUthmān did not die until his muṣḥaf was worn out from the frequency of his continual looking into it. Anas and Muḥammad b. Sīrīn said: The wife of ʿUthmān said on the day of the house: “Kill him or leave him, for by God, he used to keep the night alive with the Qurʾān in a single rakʿa.” More than one said: He, ؓ, would not wake anyone of his household when he rose at night to help him with his ablution, unless he found him awake. He used to fast perpetually. He would be reproached, and it would be said to him: “Would that you woke some of the servants?” He would say: “No, the night is theirs to rest in.” When he performed the major ablution, he would not lift the loincloth from himself, even in a locked room, and he would not raise his back fully, out of the intensity of his modesty, ؓ. Al-Ḥasan al-Baṣrī said: I entered the mosque, and there was ʿUthmān leaning on his cloak. Two water-carriers came disputing to him, and he judged between them. Al-Shaʿbī said: ʿUmar b. al-Khaṭṭāb did not die until Quraysh had grown weary of him. He had confined them in Madinah, and said: “What I fear most for this community is your dispersal in the lands. If a man among them sought permission from him to go on campaign, he would say: ‘In your campaigning with the Messenger of God ﷺ there was enough for you, and better for you than your campaigning today is that you should not see the world and it should not see you.’” He did this with the Muhājirūn from Quraysh, but he did not do it with others from the people of Makkah. When ʿUthmān assumed authority, he left them alone, and they dispersed in the lands, and people attached themselves to them. And he was dearer to them than ʿUmar. It was said: ʿUthmān led the people in the pilgrimage during all the years of his caliphate, and he performed the pilgrimage with the wives of the Prophet ﷺ as ʿUmar used to do. He wrote to the amṣār that the governors should come to him in the pilgrimage season, and whoever complained among them, and that they should enjoin the good and forbid the evil, and that he would be with the weak against the strong as long as he was wronged. It was said: A man asked Saʿīd b. al-Musayyab about Muḥammad b. Abī Ḥudhayfa, what called him to rebel against ʿUthmān. He said: “He was an orphan in the care of ʿUthmān, and ʿUthmān was the guardian of the orphans of his household and bore the burden of all of them. He asked ʿUthmān for an appointment, and ʿUthmān said: ‘O my son, if you were satisfactory, I would have appointed you.’ He said: ‘Then permit me to go out and seek provision.’ He said: ‘Go wherever you wish,’ and he equipped him from his own resources, carried him, and gave to him. When he arrived in Egypt, he was among those who helped against him when ʿUthmān denied him the governorship.” He said: “And ʿAmmār b. Yāsir?” He said: “There was a dispute between him and ʿAbbās b. ʿUtba b. Abī Lahab, and ʿUthmān beat both of them. That produced enmity between the family of ʿAmmār and the family of ʿAbbās, and they had slandered each other.” It was said: Sālim b. ʿAbd Allāh was asked about Muḥammad b. Abī Bakr, what called him to attack ʿUthmān. He said: “Anger and greed. He held a place in Islam, but some people deceived him, so he became greedy. He had a presumption, and a right became incumbent on him, so ʿUthmān took it from his back. This combined with that, and he became blameworthy after having been Muḥammad.” It was said: A man treated al-ʿAbbās b. ʿAbd al-Muṭṭalib with contempt, and ʿUthmān beat him. He approved of that from him, and said: “Does the Messenger of God ﷺ honor his uncle, while I permit contempt toward him? Whoever did that and approved of it has contravened the Messenger of God ﷺ.” It was said: Kaʿb b. Dhī al-Ḥabaka al-Nahdī used to play with citron-balls (al-nāranjiyyāt). This reached ʿUthmān, and he wrote to al-Walīd to inflict a painful beating on him. So he disciplined him and informed the people of his affair, and read to them the letter of ʿUthmān, in which was: “Matters have become serious for you, so be serious. Beware of jest.” Kaʿb became angry and was among those who rebelled against him. His journey was to Dunbāwand, and he said about that to al-Walīd: By my life, if you have driven me away, there is no path for me to what you coveted through my lapse. I hoped for my return, O son of Arwā, and my turning back to the truth for a long time; a ghoul has snatched that away. For my estrangement in the lands, and my harsh treatment, and my being reviled for the sake of God is little. And indeed my supplication every day and night against you and your Dunbāwand is long. He said: As for Ḍābiʾ b. al-Ḥārith al-Burjamī, in the time of al-Walīd b. ʿUqba he borrowed from a people of the Anṣār a dog called Qarḥān that hunted gazelles, and he withheld it from them. The Anṣār took it back from him by force, so he satirized them and said: The delegation of Qarḥān undertook before me an affair by which the sturdy she-camel becomes exhausted and weary. They spent the night full, eating, as if an emir had gifted them with the house of the marzubān. So your dog — do not abandon it, for it is your mother; for ingratitude to mothers is great. They sought help against him from ʿUthmān, so he disciplined him and imprisoned him. He remained in prison until he died in it. And he said regarding the assassination, apologizing to his companions: I resolved and did not act, and I almost did; would that I had left the lawful wives of ʿUthmān weeping over him. And a woman saying: “Ḍābiʾ has died in prison. Alas, who will contend for an opponent who finds no one to dispute with him?” For that reason his son ʿUmayr became a Sabaʾī. He said: As for Kumayl b. Ziyād and ʿUmayr b. Ḍābiʾ, they journeyed to Madinah to kill ʿUthmān. As for ʿUmayr, he held back from it. As for Kumayl, he dared and assaulted him, and ʿUthmān struck his face, and he fell on his backside. He said: “You have hurt me, O Commander of the Faithful!” He said: “Are you not an assassin?” He said: “No, by God.” ʿUthmān said: “Then take retaliation from me,” and said: “Here I am.” So he pardoned him. They remained until the days of al-Ḥajjāj, and he killed them both. Mention of that will come, God Almighty willing. Ḥassān b. Zayd said: I heard ʿAlī while he was addressing the people and saying at the top of his voice: “O people, you speak much concerning me and ʿUthmān. The likeness of me and him is as God Almighty said: ‘And We shall remove whatever rancor is in their breasts; they will be brothers, on couches facing one another.’” And Abū Ḥumayd al-Sāʿidī — who was a Badrī and had sided against ʿUthmān — when ʿUthmān was killed, said: “By God, we did not intend to kill him. O God, I pledge to You that I will not do such-and-such, nor laugh, until I meet You.”

240. Tarikh (al-Tabari) 2037No grade recorded

     فَصْلٌ فِي ذِكْرِ شَيْءٍ مِنْ خُطَبِهِ   قَالَ الْوَاقِدِيُّ: حَدَّثَنِي إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ الْمَخْزُومِيُّ، عَنْ أَبِيهِ أَنَّ عُثْمَانَ لَمَّا بُويِعَ خَرَجَ إِلَى النَّاسِ فَخَطَبَهُمْ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّ أَوَّلَ كُلِّ مَرْكَبٍ صَعْبٌ، وَإِنَّ بَعْدَ الْيَوْمِ أَيَّامًا، وَإِنْ أَعِشْ تَأْتِكُمُ الْخُطْبَةُ عَلَى وَجْهِهَا، وَمَا كُنَّا خُطَبَاءَ، وَسَيُعَلِّمُنَا اللَّهُ. وَقَالَ الْحَسَنُ: خَطَبَ عُثْمَانُ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ فَإِنَّ تَقْوَى اللَّهِ غُنْمٌ، وَإِنَّ أَكْيَسَ النَّاسِ مَنْ دَانَ نَفْسَهُ وَعَمِلَ لِمَا بَعْدَ الْمَوْتِ، وَاكْتَسَبَ مِنْ نُورِ اللَّهِ نُورًا لِظُلْمَةِ الْقَبْرِ، وَلْيَخْشَ عَبْدٌ أَنْ يَحْشُرَهُ اللَّهُ أَعْمَى وَقَدْ كَانَ بَصِيرًا، وَقَدْ يَكْفِينِي الْحَكِيمُ جَوَامِعَ الْكَلِمِ، وَالْأَصَمُّ يُنَادَى مِنْ مَكَانٍ بَعِيدٍ، وَاعْلَمُوا أَنَّ مَنْ كَانَ اللَّهُ مَعَهُ لَمْ يَخَفْ شَيْئًا، وَمَنْ كَانَ اللَّهُ عَلَيْهِ فَمَنْ يَرْجُو بَعْدَهُ ؟ وَقَالَ مُجَاهِدٌ: خَطَبَ عُثْمَانُ فَقَالَ: ابْنَ آدَمَ، اعْلَمْ أَنَّ مَلَكَ الْمَوْتِ الَّذِي وُكِّلَ بِكَ لَمْ يَزَلْ يُخْلِفُكَ وَيَتَخَطَّى إِلَى غَيْرِكَ مُنْذُ أَنْتَ فِي الدُّنْيَا، وَكَأَنَّهُ قَدْ تَخَطَّى غَيْرَكَ إِلَيْكَ وَقَصَدَكَ، فَخُذْ حِذْرَكَ وَاسْتَعِدَّ لَهُ، وَلَا تَغْفُلْ فَإِنَّهُ لَا يَغْفُلُ عَنْكَ، وَاعْلَمْ ابْنَ آدَمَ، إِنْ غَفَلْتَ عَنْ نَفْسِكَ وَلَمْ تَسْتَعِدَّ لَهَا، لَمْ يَسْتَعِدَّ لَهَا غَيْرُكَ، وَلَا بُدَّ مِنْ لِقَاءِ اللَّهِ، فَخُذْ لِنَفْسِكَ وَلَا تَكِلْهَا إِلَى غَيْرِكَ. وَالسَّلَامُ. وَقَالَ سَيْفُ بْنُ عُمَرَ، عَنْ بَدْرِ بْنِ عُثْمَانَ، عَنْ عَمِّهِ قَالَ: آخَرُ خُطْبَةٍ خَطَبَهَا عُثْمَانُ فِي جَمَاعَةٍ: إِنَّ اللَّهَ إِنَّمَا أَعْطَاكُمُ الدُّنْيَا لِتَطْلُبُوا بِهَا الْآخِرَةَ، وَلَمْ يُعْطِكُمُوهَا لِتَرْكَنُوا إِلَيْهَا، إِنَّ الدُّنْيَا تَفْنَى وَإِنَّ الْآخِرَةَ تَبْقَى، لَا تُبْطِرَنَّكُمُ الْفَانِيَةُ وَلَا تَشْغَلَنَّكُمْ عَنِ الْبَاقِيَةِ، فَآثِرُوا مَا يَبْقَى عَلَى مَا يَفْنَى، فَإِنَّ الدُّنْيَا مُنْقَطِعَةٌ، وَإِنَّ الْمَصِيرَ إِلَى اللَّهِ، اتَّقُوا اللَّهَ فَإِنَّ تَقْوَاهُ جُنَّةٌ مِنْ بَأْسِهِ، وَوَسِيلَةٌ عِنْدَهُ، وَاحْذَرُوا مِنَ اللَّهِ الْغِيَرَ، وَالْزَمُوا جَمَاعَتَكُمْ، لَا تَصِيرُوا أَحْزَابًا وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا إِلَى آخِرِ الْآيَتَيْنِ [ آلِ عِمْرَانَ: 103، 104 ].

     ✧ Section on mentioning something of his sermons. Al-Wāqidī said: Ismāʿīl b. Ibrāhīm b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Abī Rabīʿah al-Makhzūmī narrated to me, from his father, that when ʿUthmān was given the oath of allegiance, he went out to the people and addressed them. He praised God and lauded Him, then said: O people, the first of every mount is difficult, and after today there will be days. If I live, the sermon will come to you in its proper form. We were not orators, and God will teach us. Al-Ḥasan said: ʿUthmān delivered a sermon, praised God and lauded Him, then said: O people, fear God, for fear of God is a gain. The most prudent of people is he who calls himself to account and works for what is after death, and acquires from the light of God a light for the darkness of the grave. Let a servant fear that God may raise him blind though he had been seeing. The wise man's concise speech may suffice me, while the deaf is called from a distant place. Know that whoever has God with him fears nothing, and whoever has God against him, who can he hope for after Him? Mujāhid said: ʿUthmān delivered a sermon and said: Son of Adam, know that the angel of death who is entrusted with you has not ceased to pass you by and step over to others since you have been in this world, and it is as though he has stepped over others to you and aimed at you. So take your caution and prepare for him, and do not be heedless, for he is not heedless of you. Know, son of Adam, that if you are heedless of yourself and do not prepare for it, no one else will prepare for it, and meeting God is inevitable. So take for yourself and do not entrust it to another. And peace. Sayf b. ʿUmar said, from Badr b. ʿUthmān, from his uncle, who said: The last sermon ʿUthmān delivered in a congregation was: God gave you this world only so that you might seek the Hereafter by it, and He did not give it to you so that you might incline to it. The world perishes, and the Hereafter endures. Let not the perishable one make you insolent, and let it not distract you from the enduring one. Prefer what remains over what perishes, for the world is cut off, and the return is to God. Fear God, for fear of Him is a shield from His might and a means of nearness to Him. Beware of God's changes, and adhere to your community; do not become factions. Remember God's favor upon you when you were enemies and He joined your hearts together, so that by His grace you became brothers — to the end of the two verses [Āl ʿImrān: 103, 104].

241. Tarikh (al-Tabari) 2038No grade recorded

     فَصْلٌ ( مَنَاقِبُهُ ؓ   ) عَنْ مُوسَى بْنِ طَلْحَةَ قَالَ: سَمِعْتُ عُثْمَانَ بْنَ عَفَّانَ وَهُوَ عَلَى الْمِنْبَرِ وَالْمُؤَذِّنُ يُقِيمُ الصَّلَاةَ، وَهُوَ يَسْتَخْبِرُ النَّاسَ يَسْأَلُهُمْ عَنْ أَخْبَارِهِمْ وَأَسْعَارِهِمْ. وعن عَطَاءَ بْنِ فَرُّوخَ مَوْلَى الْقُرَشِيِّينَ أَنَّ عُثْمَانَ اشْتَرَى مِنْ رَجُلٍ أَرْضًا فَأَبْطَأَ عَلَيْهِ، فَلَقِيَهُ فَقَالَ: مَا مَنَعَكَ مِنْ قَبْضِ مَالِكَ ؟ قَالَ: إِنَّكَ غَبَنْتَنِي، فَمَا أَلْقَى مِنَ النَّاسِ أَحَدًا إِلَّا وَهُوَ يَلُومُنِي. قَالَ: أَوَذَلِكَ يَمْنَعُكَ ؟ قَالَ: نَعَمْ. قَالَ: فَاخْتَرْ بَيْنَ أَرْضِكَ وَمَالِكَ. ثُمَّ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ: أَدْخَلَ اللَّهُ الْجَنَّةَ رَجُلًا كَانَ سَهْلًا ; مُشْتَرِيًا، وَبَائِعًا، وَقَاضِيًا، وَمُقْتَضِيًا. وَرَوَى ابْنُ جَرِيرٍ أَنَّ طَلْحَةَ لَقِيَ عُثْمَانَ وَهُوَ خَارِجٌ إِلَى الْمَسْجِدِ، فَقَالَ لَهُ طَلْحَةُ: إِنَّ الْخَمْسِينَ أَلْفًا الَّتِي لَكَ عِنْدِي قَدْ حَصَلَتْ، فَأَرْسِلْ مَنْ يَقْبِضُهَا. فَقَالَ لَهُ عُثْمَانُ: إِنَّا قَدْ وَهَبْنَاكَهَا لِمُرُوءَتِكَ. وَقَالَ الْأَصْمَعِيُّ: اسْتَعْمَلَ ابْنُ عَامِرٍ قَطَنَ بْنَ عَوْفٍ الْهِلَالِيَّ عَلَى كَرْمَانَ، فَأَقْبَلَ جَيْشٌ مِنَ الْمُسْلِمِينَ - أَرْبَعَةُ آلَافٍ - وَجَرَى الْوَادِي فَقَطَعَهُمْ عَنْ طَرِيقِهِمْ، وَخَشِيَ قَطَنٌ الْفَوْتَ فَقَالَ: مَنْ جَازَ الْوَادِي فَلَهُ أَلْفُ دِرْهَمٍ. فَحَمَلُوا أَنْفُسَهُمْ عَلَى الْعُظْمِ، فَكَانَ إِذَا جَازَ الرَّجُلُ مِنْهُمْ قَالَ قَطَنٌ: أَعْطُوهُ جَائِزَتَهُ. حَتَّى جَازَوْا جَمِيعًا وَأَعْطَاهُمْ أَرْبَعَةَ آلَافِ دِرْهَمٍ، فَأَبَى ابْنُ عَامِرٍ أَنْ يَحْسِبَهَا لَهُ، فَكَتَبَ بِذَلِكَ إِلَى عُثْمَانَ بْنِ عَفَّانَ، فَكَتَبَ عُثْمَانُ أَنِ احْسِبْهَا لَهُ، فَإِنَّهُ إِنَّمَا أَعَانَ الْمُسْلِمِينَ فِي سَبِيلِ اللَّهِ، فَمِنْ ذَلِكَ الْيَوْمِ سُمِّيَتِ الْجَوَائِزُ لِإِجَازَةِ الْوَادِي، فَقَالَ الْكِنَانِيُّ ذَلِكَ: فِدًى لِلْأَكْرَمِينَ بَنِي هِلَالٍ عَلَى عِلَّاتِهِمْ أَهْلِي وَمَالِي     هُمُ سَنُّوا الْجَوَائِزَ فِي مَعَدٍّ فَعَادَتْ سُنَّةً أُخْرَى اللَّيَالِي     رِمَاحُهُمُ تَزِيدُ عَلَى ثَمَانٍ وَعَشْرٍ قَبْلَ تَرْكِيبِ النِّصَالِ نقش خاتمه ؓ وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ قَالَ: (كَانَ نَقْشُ خَاتَمِ عُثْمَانَ: آمَنْتُ بِالَّذِي خَلَقَ فَسَوَّى). وَقَالَ مُحَمَّدُ بْنُ الْمُبَارَكِ: بَلَغَنِي أَنَّهُ كَانَ نَقْشُ خَاتَمِ عُثْمَانَ: آمَنَ عُثْمَانُ بِاللَّهِ الْعَظِيمِ.

     ✧ Section (His Merits ؓ) From Mūsā b. Ṭalḥa, who said: I heard ʿUthmān b. ʿAffān while he was on the pulpit and the muezzin was announcing the commencement of the prayer, and he was asking news of the people, questioning them about their affairs and their prices. And from ʿAṭāʾ b. Farrūkh, the client of the Qurashīs, that ʿUthmān bought a piece of land from a man, and the man was slow to come to him, so he met him and said: What prevented you from receiving your money? He said: You have cheated me, so I meet no one among the people except that he blames me. He said: Does that prevent you? He said: Yes. He said: Then choose between your land and your money. Then he said: The Messenger of Allah ﷺ said: Allah admitted into Paradise a man who was easygoing as a buyer, a seller, a judge, and a litigant. Ibn Jarīr narrated that Ṭalḥa met ʿUthmān while he was going out to the mosque, and Ṭalḥa said to him: The fifty thousand that you have with me have come to hand, so send someone to receive them. ʿUthmān said to him: We have granted them to you for your magnanimity. Al-Aṣmaʿī said: Ibn ʿĀmir appointed Qaṭan b. ʿAwf al-Hilālī over Kirmān. Then an army of the Muslims approached—four thousand—and the wadi flooded and cut them off from their route. Qaṭan feared that they would miss the opportunity, so he said: Whoever crosses the wadi shall have a thousand dirhams. So they urged themselves to the greatest effort, and whenever a man among them crossed, Qaṭan said: Give him his reward—until they all crossed, and he gave them four thousand dirhams. Ibn ʿĀmir refused to count it for him, so he wrote about that to ʿUthmān b. ʿAffān, and ʿUthmān wrote: Count it for him, for he only aided the Muslims in the way of Allah. From that day onward rewards were called jawāʾiz because of the crossing of the wadi. Al-Kinānī said about that: May my family and my wealth be a ransom for the noblest of Banū Hilāl, despite their faults. They instituted rewards among Maʿadd, And the nights turned it into another sunnah. Their spears exceed eight hundred And ten before the spearheads are fitted. The inscription of his seal ؓ Ibn ʿAsākir narrated from ʿAmr b. ʿUthmān b. ʿAffān, who said: The inscription of ʿUthmān's seal was: "I believe in the One who created and fashioned." Muḥammad b. al-Mubārak said: It reached me that the inscription of ʿUthmān's seal was: "ʿUthmān believed in Allah, the Magnificent."

242. Tarikh (al-Tabari) 2039No grade recorded

     فَصْلٌ ( مَنَاقِبُهُ الْكِبَارُ وَحَسَنَاتُهُ الْعَظِيمَةُ   ) وَمِنْ مَنَاقِبِهِ الْكِبَارِ وَحَسَنَاتِهِ الْعَظِيمَةِ أَنَّهُ جَمَعَ النَّاسَ عَلَى قِرَاءَةٍ وَاحِدَةٍ، وَكَتَبَ الْمُصْحَفَ عَلَى الْعَرْضَةِ الْأَخِيرَةِ، الَّتِي دَرَّسَهَا جِبْرِيلُ رَسُولَ اللَّهِ، ﷺ، فِي آخِرِ سِنِي حَيَاتِهِ، وَكَانَ سَبَبُ ذَلِكَ أَنَّ حُذَيْفَةَ بْنَ الْيَمَانِ كَانَ فِي بَعْضِ الْغَزَوَاتِ، وَقَدِ اجْتَمَعَ فِيهَا خَلْقٌ مِنْ أَهْلِ الشَّامِ مِمَّنْ يَقْرَأُ عَلَى قِرَاءَةِ الْمِقْدَادِ بْنِ الْأَسْوَدِ وَأَبِي الدَّرْدَاءِ، وَجَمَاعَةٌ مِنْ أَهْلِ الْعِرَاقِ مِمَّنْ يَقْرَأُ عَلَى قِرَاءَةِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ وَأَبِي مُوسَى، وَجَعَلَ مَنْ لَا يَعْلَمُ بِسَوَغَانِ الْقِرَاءَةِ عَلَى سَبْعَةِ أَحْرُفٍ يُفَضِّلُ قِرَاءَتَهُ عَلَى قِرَاءَةِ غَيْرِهِ، وَرُبَّمَا خَطَّأَ الْآخَرَ أَوْ كَفَّرَهُ، فَأَدَّى ذَلِكَ إِلَى اخْتِلَافٍ شَدِيدٍ وَانْتِشَارٍ فِي الْكَلَامِ السَّيِّئِ بَيْنَ النَّاسِ، فَرَكِبَ حُذَيْفَةُ إِلَى عُثْمَانَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَدْرِكْ هَذِهِ الْأُمَّةَ قَبْلَ أَنْ تَخْتَلِفَ فِي كِتَابِهَا كَاخْتِلَافِ الْيَهُودِ وَالنَّصَارَى فِي كُتُبِهِمْ. وَذَكَرَ لَهُ مَا شَاهَدَ مِنَ اخْتِلَافِ النَّاسِ فِي الْقِرَاءَةِ، فَعِنْدَ ذَلِكَ جَمَعَ عُثْمَانُ الصَّحَابَةَ وَشَاوَرَهُمْ فِي ذَلِكَ، وَرَأَى أَنْ يَكْتُبَ الْمُصْحَفَ عَلَى حَرْفٍ وَاحِدٍ، وَأَنْ يَجْمَعَ النَّاسَ فِي سَائِرِ الْأَقَالِيمِ عَلَى الْقِرَاءَةِ بِهِ دُونَ مَا سِوَاهُ ; لِمَا رَأَى فِي ذَلِكَ مِنْ مَصْلَحَةِ كَفِّ الْمُنَازَعَةِ وَدَفْعِ الِاخْتِلَافِ، فَاسْتَدْعَى بِالصُّحُفِ الَّتِي كَانَ الصِّدِّيقُ أَمَرَ زَيْدَ بْنَ ثَابِتٍ بِجَمْعِهَا، وَكَانَتْ عِنْدَ الصِّدِّيقِ أَيَّامَ حَيَاتِهِ، ثُمَّ كَانَتْ عِنْدَ عُمَرَ، فَلَمَّا تُوُفِّيَ صَارَتْ إِلَى حَفْصَةَ أُمِّ الْمُؤْمِنِينَ، فَاسْتَدْعَى بِهَا عُثْمَانُ وَأَمَرَ زَيْدَ بْنَ ثَابِتٍ الْأَنْصَارِيَّ أَنْ يَكْتُبَ، وَأَنْ يُمْلِيَ عَلَيْهِ سَعِيدُ بْنُ الْعَاصِ الْأُمَوِيُّ، بِحَضْرَةِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ الْأَسَدِيِّ وَعَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيِّ، وَأَمَرَهُمْ إِذَا اخْتَلَفُوا فِي شَيْءٍ أَنْ يَكْتُبُوهُ بِلُغَةِ قُرَيْشٍ، فَكَتَبَ لِأَهْلِ الشَّامِ مُصْحَفًا وَلِأَهْلِ مِصْرَ آخَرَ، وَبَعَثَ إِلَى الْبَصْرَةِ مُصْحَفًا وَإِلَى الْكُوفَةِ بِآخَرَ، وَأَرْسَلَ إِلَى مَكَّةَ مُصْحَفًا وَإِلَى الْيَمَنِ مِثْلَهُ، وَأَقَرَّ بِالْمَدِينَةِ مُصْحَفًا، وَيُقَالُ لِهَذِهِ الْمَصَاحِفِ: الْأَئِمَّةُ. وَلَيْسَتْ كُلُّهَا بِخَطِّ عُثْمَانَ، بَلْ وَلَا وَاحِدٌ مِنْهَا، وَإِنَّمَا هِيَ بِخَطِّ زَيْدِ بْنِ ثَابِتٍ، وَإِنَّمَا يُقَالُ لَهَا: الْمَصَاحِفُ الْعُثْمَانِيَّةُ ; نِسْبَةً إِلَى أَمْرِهِ وَزَمَانِهِ وَإِمَارَتِهِ. كَمَا يُقَالُ: دِينَارٌ هِرَقْلِيُّ. أَيْ ضُرِبَ فِي زَمَانِهِ وَدَوْلَتِهِ. وَقَالَ الْوَاقِدِيُّ: بسنده عَنْ أَبِي هُرَيْرَةَ - قَالَ: لَمَّا نَسَخَ عُثْمَانُ الْمَصَاحِفَ دَخَلَ عَلَيْهِ أَبُو هُرَيْرَةَ، فَقَالَ: أَصَبْتَ وَوُفِّقْتَ، أَشْهَدُ لَسَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: " إِنَّ أَشَدَّ أُمَّتِي حُبًّا لِي قَوْمٌ يَأْتُونَ مِنْ بَعْدِي يُؤْمِنُونَ بِي وَلَمْ يَرَوْنِي يَعْمَلُونَ بِمَا فِي الْوَرَقِ الْمُعَلَّقِ " فَقُلْتُ: أَيُّ وَرَقٍ ؟ حَتَّى رَأَيْتُ الْمَصَاحِفَ. قَالَ: فَأَعْجَبَ ذَلِكَ عُثْمَانَ، وَأَمَرَ لِأَبِي هُرَيْرَةَ بِعَشَرَةِ آلَافٍ، وَقَالَ: وَاللَّهِ مَا عَلِمْتُ أَنَّكَ لَتَحْبِسُ عَلَيْنَا حَدِيثَ نَبِيِّنَا، ﷺ. ثُمَّ عَمَدَ إِلَى بَقِيَّةِ الْمَصَاحِفِ الَّتِي بِأَيْدِي النَّاسِ مِمَّا يُخَالِفُ مَا كَتَبَهُ فَحَرَقَهُ ; لِئَلَّا يَقَعَ بِسَبَبِهِ اخْتِلَافٌ، فَقَالَ أَبُو بَكْرِ بْنُ أَبِي دَاوُدَ فِي كِتَابِ " الْمَصَاحِفِ ": بسنده عَنْ رَجُلٍ، عَنْ سُوَيْدِ بْنِ غَفَلَةَ قَالَ: قَالَ لِي عَلِيٌّ حِينَ حَرَقَ عُثْمَانُ الْمَصَاحِفَ: لَوْ لَمْ يَصْنَعْهُ هُوَ لَصَنَعْتُهُ. وَقَدْ رُوِيَ عَنِ ابْنِ مَسْعُودٍ أَنَّهُ تَعَتَّبَ لَمَّا أُخِذَ مِنْهُ مُصْحَفُهُ فَحُرِّقَ، وَتَكَلَّمَ فِي تَقَدُّمِ إِسْلَامِهِ عَلَى زَيْدِ بْنِ ثَابِتٍ الَّذِي كَتَبَ الْمَصَاحِفَ، وَأَمَرَ أَصْحَابَهُ أَنْ يَغُلُّوا مَصَاحِفَهُمْ، وَتَلَا قَوْلَهُ تَعَالَى وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ [ آلِ عِمْرَانَ: 161 ] فَكَتَبَ إِلَيْهِ عُثْمَانُ، ؓ، يَدْعُوهُ إِلَى اتِّبَاعِ الصَّحَابَةِ فِيمَا أَجْمَعُوا عَلَيْهِ مِنَ الْمَصْلَحَةِ فِي ذَلِكَ، وَجَمْعِ الْكَلِمَةِ، وَعَدَمِ الِاخْتِلَافِ، فَأَنَابَ وَأَجَابَ إِلَى الْمُتَابَعَةِ وَتَرَكَ الْمُخَالَفَةَ، ؓ أَجْمَعِينَ. وَقَالَ الْأَعْمَشُ: حَدَّثَنِي مُعَاوِيَةُ بْنُ قُرَّةَ - بِوَاسِطٍ - عَنْ أَشْيَاخِهِ قَالُوا: صَلَّى عُثْمَانُ الظُّهْرَ بِمِنًى أَرْبَعًا، فَبَلَغَ ذَلِكَ ابْنَ مَسْعُودٍ، فَعَابَ عَلَيْهِ، ثُمَّ صَلَّى بِأَصْحَابِهِ الْعَصْرَ فِي رَحْلِهِ أَرْبَعًا، فَقِيلَ لَهُ: عِبْتَ عَلَى عُثْمَانَ وَصَلَّيْتَ أَرْبَعًا ؟ فَقَالَ: إِنِّي أَكْرَهُ الْخِلَافَ. وَفِي رِوَايَةٍ: الْخِلَافُ شَرٌّ. فَإِذَا كَانَ هَذَا مُتَابَعَةً مِنَ ابْنِ مَسْعُودٍ عُثْمَانَ فِي هَذَا الْفَرْعِ، فَكَيْفَ بِمُتَابَعَتِهِ إِيَّاهُ فِي أَصْلِ الْقُرْآنِ، وَالِاقْتِدَاءِ بِهِ فِي التِّلَاوَةِ الَّتِي عَزَمَ عَلَى النَّاسِ أَنْ يَقْرَأُوا بِهَا لَا بِغَيْرِهَا ؟ وَقَدْ حَكَى الزُّهْرِيُّ وَغَيْرُهُ أَنَّ عُثْمَانَ إِنَّمَا أَتَمَّ الصَّلَاةَ خَشْيَةً عَلَى الْأَعْرَابِ أَنْ يَعْتَقِدُوا أَنَّ فَرْضَ الصَّلَاةِ رَكْعَتَانِ. وَقِيلَ: بَلْ قَدْ تَأَهَّلَ بِمَكَّةَ. فَرَوَى أَبُو يَعْلَى وَغَيْرُهُ، مِنْ حَدِيثِ عِكْرِمَةَ بْنِ إِبْرَاهِيمَ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ أَبِي ذُبَابٍ، عَنْ أَبِيهِ أَنَّ عُثْمَانَ صَلَّى بِهِمْ بِمِنًى أَرْبَعَ رَكَعَاتٍ، ثُمَّ أَقْبَلَ عَلَيْهِمْ، فَقَالَ: إِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِذَا تَزَوَّجَ الرَّجُلُ بِبَلَدٍ فَهُوَ مِنْ أَهْلِهِ وَإِنِّي أَتْمَمْتُ لِأَنِّي تَزَوَّجْتُ بِهَا مُنْذُ قَدِمْتُهَا. وَهَذَا الْحَدِيثُ لَا يَصِحُّ، وَقَدْ تَزَوَّجَ رَسُولُ اللَّهِ، ﷺ، فِي عُمْرَةِ الْقَضَاءِ بِمَيْمُونَةَ بِنْتِ الْحَارِثِ وَلَمْ يُتِمَّ الصَّلَاةَ. وَقَدْ قِيلَ: إِنَّ عُثْمَانَ تَأَوَّلَ أَنَّهُ أَمِيرُ الْمُؤْمِنِينَ حَيْثُ كَانَ. وَهَكَذَا تَأَوَّلَتْ عَائِشَةُ فَأَتَمَّتْ. وَفِي هَذَا التَّأْوِيلِ نَظَرٌ ; فَإِنَّ رَسُولَ اللَّهِ، ﷺ، هُوَ رَسُولُ اللَّهِ حَيْثُ كَانَ، وَمَعَ هَذَا مَا أَتَمَّ الصَّلَاةَ فِي الْأَسْفَارِ. وَمِمَّا كَانَ يَعْتَمِدُهُ عُثْمَانُ بْنُ عَفَّانَ أَنَّهُ كَانَ يُلْزِمُ عُمَّالَهُ بِحُضُورِ الْمَوْسِمِ كُلَّ عَامٍ، وَيَكْتُبُ إِلَى الرَّعَايَا: مَنْ كَانَتْ لَهُ عِنْدَ أَحَدٍ مِنْهُمْ مَظْلِمَةٌ فَلْيُوَافِ إِلَى الْمَوْسِمِ، فَإِنِّي آخُذُ لَهُ حَقَّهُ مِنْ عَامِلِهِ. وَكَانَ عُثْمَانُ قَدْ سَمَحَ لِكَثِيرٍ مِنْ كِبَارِ الصَّحَابَةِ فِي الْمَسِيرِ حَيْثُ شَاءُوا مِنَ الْبِلَادِ، وَكَانَ عُمَرُ يَحْجُرُ عَلَيْهِمْ فِي ذَلِكَ، حَتَّى وَلَا فِي الْغَزْوِ وَيَقُولُ: إِنِّي أَخَافُ أَنْ تَرَوُا الدُّنْيَا أَوْ أَنْ يَرَاكُمْ أَبْنَاؤُهَا. فَلَمَّا خَرَجُوا فِي زَمَانِ عُثْمَانَ اجْتَمَعَ عَلَيْهِمُ النَّاسُ، وَصَارَ لِكُلِّ وَاحِدٍ أَصْحَابٌ، وَطَمِعَ كُلُّ قَوْمٍ فِي تَوْلِيَةِ صَاحِبِهِمُ الْإِمَارَةَ الْعَامَّةَ بَعْدَ عُثْمَانَ، فَاسْتَعْجَلُوا مَوْتَهُ، وَاسْتَطَالُوا حَيَاتَهُ، حَتَّى وَقَعَ مَا وَقَعَ مِنْ بَعْضِ أَهْلِ الْأَمْصَارِ، كَمَا تَقَدَّمَ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَزِيزِ الْحَكِيمِ، الْعَلِيِّ الْعَظِيمِ.

     ✧ SECTION (HIS MAJOR MERITS AND MAGNIFICENT GOOD DEEDS) Among his major merits and magnificent good deeds is that he united the people upon a single recitation and wrote the muṣḥaf according to the final review, which Gabriel taught to the Messenger of Allah ﷺ in the last years of his life. The reason for that was that Ḥudhayfah b. al-Yamān was on one of the military expeditions, in which a group of the people of Syria had gathered who recited according to the recitation of al-Miqdād b. al-Aswad and Abū al-Dardāʾ, and a group of the people of Iraq who recited according to the recitation of ʿAbd Allāh b. Masʿūd and Abū Mūsā. Those who did not know that recitation in the seven aḥruf was permissible began to prefer their own recitation over that of others, and sometimes they declared the other to be mistaken or even an unbeliever. This led to severe disagreement and the spread of evil speech among the people. So Ḥudhayfah rode to ʿUthmān and said: O Commander of the Faithful, rescue this community before it differs concerning its Book just as the Jews and Christians differed concerning their books. He mentioned to him what he had witnessed of the people's disagreement over recitation. At that point ʿUthmān gathered the Companions and consulted them about that. He considered it best to write the muṣḥaf according to a single ḥarf, and to unite the people in all the regions upon reciting it instead of anything else, because of the benefit he saw in that of putting an end to disputes and warding off disagreement. So he called for the sheets which al-Ṣiddīq had ordered Zayd b. Thābit to compile, which had been in al-Ṣiddīq's possession during his lifetime, then passed into ʿUmar's possession, and when he died they came to Ḥafṣah, the Mother of the Believers. ʿUthmān called for them and ordered Zayd b. Thābit al-Anṣārī to write, with Saʿīd b. al-ʿĀṣ al-Umawī dictating to him, in the presence of ʿAbd Allāh b. al-Zubayr al-Asadī and ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām al-Makhzūmī. He instructed them that if they differed concerning anything, they should write it in the language of Quraysh. So he wrote one muṣḥaf for the people of Syria and another for the people of Egypt, sent one muṣḥaf to Basra and another to Kufa, sent one muṣḥaf to Makkah and a similar one to Yemen, and kept one muṣḥaf in Madinah. These muṣḥafs are called 'the imāms'. They are not all in ʿUthmān's handwriting, not even one of them; rather they are in the handwriting of Zayd b. Thābit. They are called 'the ʿUthmānic muṣḥafs' only in attribution to his command, his time, and his rule, just as one says 'a Heraclian dinar', meaning one struck in his time and his state. Al-Wāqidī said, with his chain of transmission from Abū Hurayrah, who said: When ʿUthmān copied the muṣḥafs, Abū Hurayrah entered upon him and said: You have done rightly and been granted success. I bear witness that I heard the Messenger of Allah ﷺ say: 'The severest of my community in love for me are a people who will come after me, who believe in me though they have not seen me, and who act according to what is in the suspended pages.' I said: What pages? Until I saw the muṣḥafs. He said: That pleased ʿUthmān, and he ordered that Abū Hurayrah be given ten thousand, and he said: By Allah, I did not know that you were withholding from us a ḥadīth of our Prophet ﷺ. Then he turned to the remaining muṣḥafs in the people's hands that differed from what he had written, and he burned them, so that no disagreement should occur because of them. Abū Bakr b. Abī Dāwūd said in his book 'al-Maṣāḥif', with his chain of transmission from a man, from Suwayd b. Ghafalah, who said: ʿAlī said to me when ʿUthmān burned the muṣḥafs: If he had not done it, I would have done it. It has been reported from Ibn Masʿūd that he was displeased when his muṣḥaf was taken from him and burned, and he spoke about the fact that his Islam preceded that of Zayd b. Thābit, who wrote the muṣḥafs. He ordered his companions to conceal their muṣḥafs, and he recited the words of the Most High: 'And whoever defrauds shall bring what he defrauded on the Day of Resurrection' [Āl ʿImrān: 161]. So ʿUthmān ؓ wrote to him, inviting him to follow the Companions in what they had agreed upon regarding the benefit in that matter, the uniting of the word, and the avoidance of disagreement. He relented and responded to this compliance and abandoned opposition, ؓ. Al-Aʿmash said: Muʿāwiyah b. Qurrah narrated to me in Wāsiṭ, from his shaykhs, who said: ʿUthmān prayed the noon prayer in Minā as four rakʿahs. That reached Ibn Masʿūd, and he criticized him for it. Then he prayed the afternoon prayer in his own camp as four rakʿahs. It was said to him: You criticized ʿUthmān and then prayed four? He said: Indeed I dislike disagreement. In another version: Disagreement is evil. If this was Ibn Masʿūd's compliance with ʿUthmān in this secondary matter, then how much more would be his compliance with him in the root matter of the Qurʾān and his following him in the recitation which ʿUthmān resolved that the people should recite and no other? Al-Zuhrī and others related that ʿUthmān completed the prayer only out of fear that the bedouins might believe that the obligatory prayer is two rakʿahs. It was also said: Rather, he had married a wife in Makkah. Abū Yaʿlā and others narrated from the ḥadīth of ʿIkrimah b. Ibrāhīm: ʿAbd Allāh b. ʿAbd al-Raḥmān b. al-Ḥārith b. Abī Dhubāb narrated to me, from his father, that ʿUthmān prayed four rakʿahs with them in Minā, then he turned to them and said: I heard the Messenger of Allah ﷺ say: 'If a man marries in a town, then he is one of its people,' and I completed the prayer because I married there since I arrived. This ḥadīth is not sound, for the Messenger of Allah ﷺ married Maymūnah bt. al-Ḥārith during the ʿUmrah of al-Qaḍāʾ and he did not complete the prayer. It has also been said that ʿUthmān interpreted the matter as: he is the Commander of the Faithful wherever he is. Likewise ʿĀʾishah interpreted it and completed the prayer. This interpretation is open to question, for the Messenger of Allah ﷺ is the Messenger of Allah wherever he is, and yet he did not complete the prayer during journeys. Among the practices that ʿUthmān b. ʿAffān maintained was that he required his governors to attend the pilgrimage season every year, and he wrote to the subjects: Whoever has a grievance against any of them, let him come to the pilgrimage season, for I will take his right for him from his governor. ʿUthmān had also permitted many of the senior Companions to travel wherever they wished in the lands, whereas ʿUmar had restricted them in that, even from going on military expeditions, saying: I fear that you may see the world or that the sons of the world may see you. When they went out during ʿUthmān's time, people gathered around them, and each one gained followers. Each group began to hope for the appointment of their companion to the general governorship after ʿUthmān, so they wished for his death to come quickly and found his life too long, until what happened happened on the part of some people of the garrison towns, as has preceded. Indeed, to Allah we belong and to Him we return. There is no might and no power except with Allah, the Mighty, the Wise, the High, the Great.

243. Tarikh (al-Tabari) 2040No grade recorded

     ذِكْرُ زَوْجَاتِهِ وَبَنِيهِ وَبَنَاتِهِ، ؓ   تَزَوَّجَ بِرُقَيَّةَ بِنْتِ رَسُولِ اللَّهِ، ﷺ، فَوُلِدَ لَهُ مِنْهَا عَبْدُ اللَّهِ، وَبِهِ كَانَ يُكَنَّى، بَعْدَ مَا كَانَ يُكَنَّى فِي الْجَاهِلِيَّةِ بِأَبِي عَمْرٍو، ثُمَّ لَمَّا تُوُفِّيَتْ، تَزَوَّجَ بِأُخْتِهَا أُمِّ كُلْثُومٍ، ثُمَّ تُوُفِّيَتْ، فَتَزَوَّجَ بِفَاخِتَةَ بِنْتِ غَزْوَانَ بْنِ جَابِرٍ، فَوُلِدَ لَهُ مِنْهَا عُبَيْدُ اللَّهِ الْأَصْغَرُ. وَتَزَوَّجَ بِأُمِّ عَمْرٍو بِنْتِ جُنْدُبِ بْنِ عَمْرٍو الْأَزْدِيَّةِ، فَوَلَدَتْ لَهُ عَمْرًا، وَخَالِدًا، وَأَبَانَ وَعُمَرَ، وَمَرْيَمَ، وَتَزَوَّجَ بِفَاطِمَةَ بِنْتِ الْوَلِيدِ بْنِ عَبْدِ شَمْسٍ الْمَخْزُومِيَّةِ، فَوَلَدَتْ لَهُ الْوَلِيدَ وَسَعِيدًا. وَتَزَوَّجَ أُمَّ الْبَنِينَ بِنْتَ عُيَيْنَةَ بْنِ حِصْنٍ الْفِزَارِيَّةَ، فَوَلَدَتْ لَهُ عَبْدَ الْمَلِكِ، وَيُقَالُ: وَعُتْبَةَ. وَتَزَوَّجَ رَمْلَةَ بِنْتَ شَيْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ، فَوَلَدَتْ لَهُ عَائِشَةَ، وَأُمَّ أَبَانَ، وَأُمَّ عَمْرٍو ; بَنَاتِ عُثْمَانَ. وَتَزَوَّجَ نَائِلَةَ بِنْتَ الْفَرَافِصَةِ بْنِ الْأَحْوَصِ بْنِ عَمْرِو بْنِ ثَعْلَبَةَ بْنِ حِصْنِ بْنِ ضَمْضَمِ بْنِ عَدِيِّ بْنِ جَنَابِ بْنِ كَلْبٍ، فَوَلَدَتْ لَهُ مَرْيَمَ وَيُقَالُ: وَعَنْبَسَةَ. وَقُتِلَ، ؓ، وَعِنْدَهُ أَرْبَعٌ ; نَائِلَةُ، وَرَمْلَةُ، وَأُمُّ الْبَنِينَ، وَفَاخِتَةُ. وَيُقَالُ: إِنَّهُ طَلَّقَ أُمَّ الْبَنِينَ وَهُوَ مَحْصُورٌ.

     ✧ Mention of his wives, sons, and daughters, ؓ. He married Ruqayyah, daughter of the Messenger of Allah, ﷺ, and she bore him ʿAbdullāh, by whom he was given the kunyah, after having been given the kunyah Abū ʿAmr in the pre-Islamic era. Then when she died, he married her sister Umm Kulthūm. Then she died, so he married Fākhitah bt. Ghazwān b. Jābir, and she bore him ʿUbaydullāh al-Aṣghar. He married Umm ʿAmr bt. Jundub b. ʿAmr al-Azdiyyah, and she bore him ʿAmr, Khālid, Abān, ʿUmar, and Maryam. He married Fāṭimah bt. al-Walīd b. ʿAbd Shams al-Makhzūmiyyah, and she bore him al-Walīd and Saʿīd. He married Umm al-Banīn bt. ʿUyaynah b. Ḥiṣn al-Fizāriyyah, and she bore him ʿAbd al-Malik; and it is said: also ʿUtbah. He married Ramlah bt. Shaybah b. Rabīʿah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy, and she bore him ʿĀʾishah, Umm Abān, and Umm ʿAmr — the daughters of ʿUthmān. He married Nāʾilah bt. al-Farāfiṣah b. al-Aḥwaṣ b. ʿAmr b. Thaʿlabah b. Ḥiṣn b. Ḍamḍam b. ʿAdī b. Janāb b. Kalb, and she bore him Maryam; and it is said: also ʿAnbasah. He was killed, ؓ, while he had four wives: Nāʾilah, Ramlah, Umm al-Banīn, and Fākhitah. And it is said that he divorced Umm al-Banīn while he was under siege.

244. Tarikh (al-Tabari) 2041No grade recorded

     أَوَّلِيَّاتِ عُثْمَانَ ؓ   قَالَ الْعَسْكَرِيُّ فِي «الْأَوَائِلِ»: (هُوَ أَوَّلُ مَنْ أَقْطَعَ الْقَطَائِعَ، وَأَوَّلُ مَنْ حَمَى الْحِمَى، وَأَوَّلُ مَنْ خَفَضَ صَوْتَهُ بِالتَّكْبِيرِ، وَأَوَّلُ مَنْ خَلَّقَ الْمَسْجِدَ، وَأَوَّلُ مَنْ أَمَرَ بِالْأَذَانِ الْأَوَّلِ فِي الْجُمُعَةِ، وَأَوَّلُ مَنْ رَزَقَ الْمُؤَذِّنِينَ، وَأَوَّلُ مَنْ أُرْتِجَ عَلَيْهِ فِي الْخُطْبَةِ فَقَالَ: «أَيُّهَا النَّاسُ، إِنَّ أَوَّلُ مَرْكَبٍ صَعْبٌ، وَإِنَّ بَعْدَ الْيَوْمِ أَيَّامًا، وَإِنْ أَعِشْ.. تَأْتِكُمُ الْخُطْبَةُ عَلَى وَجْهِهَا، وَمَا كُنَّا خُطَبَاءَ وَسَيُعَلِّمُنَا اللَّهُ». أَخْرَجَهُ ابْنُ سَعْدٍ. وَأَوَّلُ مَنْ قَدَّمَ الْخُطْبَةَ فِي الْعِيدِ عَلَى الصَّلَاةِ، وَأَوَّلُ مَنْ فَوَّضَ إِلَى النَّاسِ إِخْرَاجَ زَكَاتِهِمْ، وَأَوَّلُ مَنْ وَلِيَ الْخِلَافَةَ فِي حَيَاةِ أُمِّهِ، وَأَوَّلُ مَنِ اتَّخَذَ صَاحِبَ شُرْطَةٍ، وَأَوَّلُ مَنِ اتَّخَذَ الْمَقْصُورَةَ فِي الْمَسْجِدِ خَوْفًا أَنْ يُصِيبَهُ مَا أَصَابَ عُمَرَ)، هَذَا مَا ذَكَرَهُ الْعَسْكَرِيُّ. قَالَ: (وَأَوَّلُ مَا وَقَعَ الِاخْتِلَافُ بَيْنَ الْأُمَّةِ فَخَطَّأَ بَعْضُهُمْ بَعْضًا فِي زَمَانِهِ فِي أَشْيَاءَ نَقَمُوهَا عَلَيْهِ، وَكَانُوا قَبْلَ ذَلِكَ يَخْتَلِفُونَ فِي الْفِقْهِ، وَلَا يُخَطِّئُ بَعْضُهُمْ بَعْضًا). قُلْتُ: بَقِيَ مِنْ أَوَائِلِهِ: أَنَّهُ أَوَّلُ مَنْ هَاجَرَ إِلَى اللَّهِ بِأَهْلِهِ مِنْ هَذِهِ الْأُمَّةِ كَمَا تَقَدَّمَ، وَأَوَّلُ مَنْ جَمَعَ النَّاسَ عَلَى حَرْفٍ وَاحِدٍ فِي الْقِرَاءَةِ. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ حَكِيمِ بْنِ عَبَّادِ بْنِ حَنِيفٍ قَالَ: (أَوَّلُ مُنْكَرٍ ظَهَرَ بِالْمَدِينَةِ حِينَ فَاضَتِ الدُّنْيَا وَانْتَهَى سِمَنُ النَّاسِ: طَيَرَانُ الْحَمَامِ، وَالرَّمْيُ عَلَى الْجُلَاهِقَاتِ، فَاسْتَعْمَلَ عَلَيْهَا عُثْمَانُ رَجُلًا مِنْ بَنِي لَيْثٍ سَنَةَ ثَمَانٍ مِنْ خِلَافَتِهِ، فَقَصَّهَا وَكَسَرَ الْجُلَاهِقَاتِ).

     ✧ The firsts of ʿUthmān ؓ Al-ʿAskarī said in “al-Awāʾil”: (He was the first to grant land allotments, the first to establish protected reserves, the first to lower his voice when saying the takbīr, the first to perfume the mosque, the first to order the first call to prayer on Friday, the first to give stipends to the muezzins, the first to become tongue-tied in the sermon and say: “O people, the first riding beast is difficult; after today there will be days; if I live, the sermon will come to you in its proper form. We were not orators, and God will teach us.” Ibn Saʿd recorded it. He was the first to give the sermon before the prayer on the ʿĪd, the first to delegate to the people the payment of their zakāh, the first to assume the caliphate while his mother was alive, the first to appoint a chief of police, and the first to build a maqṣūrah in the mosque for fear that what befell ʿUmar might befall him). This is what al-ʿAskarī mentioned. He said: (The first disagreement among the community in which some found fault with others occurred in his time regarding things they censured him for; before that they differed in jurisprudence but did not find fault with one another). I say: Among his remaining firsts is that he was the first of this community to emigrate to God with his family, as has preceded, and the first to unite the people on a single reading of the Qurʾān. Ibn ʿAsākir recorded from Ḥakīm b. ʿAbbād b. Ḥanīf who said: (The first reprehensible thing that appeared in Madinah when worldly wealth overflowed and people grew fat was the flying of pigeons and shooting with pellet bows. ʿUthmān appointed over them a man from Banū Layth in the eighth year of his caliphate, and he clipped their wings and broke the pellet bows).

245. Tarikh (al-Tabari) 2042No grade recorded

     ذكر عِدَّةِ حَوَادِثَ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ خَمْسٍ وَثَلَاثِينَ - سَارَ قُسْطَنْطِينُ بْنُ هِرَقْلٍ فِي أَلْفِ مَرْكَبٍ يُرِيدُ أَرْضَ الْمُسْلِمِينَ ( قَبْلَ قَتْلِ عُثْمَانَ )، فَسَلَّطَ اللَّهُ عَلَيْهِمْ رِيحًا عَاصِفًا فَغَرَّقَهُمْ، وَنَجَا قُسْطَنْطِينُ فَأَتَى صِقِلِّيَةَ، فَصَنَعُوا لَهُ حَمَّامًا، فَدَخَلَهُ فَقَتَلُوهُ فِيهِ وَقَالُوا: قَتَلْتَ رِجَالَنَا. هَكَذَا قَالَ أَبُو جَعْفَرٍ. وَهَذَا قُسْطَنْطِينُ هُوَ الَّذِي هَزَمَهُ الْمُسْلِمُونَ فِي غَزْوَةِ الصَّوَارِي سَنَةَ إِحْدَى وَثَلَاثِينَ، وَقَتَلَهُ أَهْلُ صِقِلِّيَةَ فِي الْحَمَّامِ، وَإِنْ كَانُوا قَدِ اخْتَلَفُوا فِي السَّنَةِ الَّتِي كَانَتِ الْوَقْعَةُ فِيهَا، فَلَوْلَا قَوْلُهُ: إِنَّ الْمَرَاكِبَ غَرِقَتْ، لَكَانَتْ هَذِهِ الْحَادِثَةُ هِيَ تِلْكَ، فَإِنَّهَا فِي قَوْلِ بَعْضِهِمْ: كَانَتْ سَنَةَ خَمْسٍ وَثَلَاثِينَ.

     ✧ Mention of several events In this year—that is, the year thirty-five—Constantine b. Heraclius sailed with a thousand ships, intending [to attack] the land of the Muslims (before the killing of ʿUthmān). Then God sent upon them a violent wind and drowned them. Constantine escaped and came to Sicily, where they built a bath for him. He entered it and they killed him in it, saying, "You killed our men." Thus said Abū Jaʿfar. This Constantine is the one whom the Muslims defeated in the Battle of the Masts in the year thirty-one, and whom the people of Sicily killed in the bath. Although they have differed concerning the year in which the battle occurred, were it not for his statement that the ships were drowned, this incident would be that one, for according to some of them, it was in the year thirty-five.

246. Tarikh (al-Tabari) 2043No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ عُثْمَانُ بْنُ عَفَّانَ عُثْمَانُ بْنُ عَفَّانَ ؓ  : وَقَدْ سَبَقَ ذِكْرُ مَقْتَلِهِ. عَامِرُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ عَامِرٍ أَبُو عَبْدِ اللَّهِ عَامِرُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ عَامِرٍ، أَبُو عَبْدِ اللَّهِ  : كَانَ حَلِيفًا لِلْخَطَّابِ بْنِ نُفَيْلٍ، وَتَبَنَّاهُ الْخَطَّابُ، فَلَمَّا نَزَلَ قَوْلُهُ تَعَالَى: ادْعُوهُمْ لآبَائِهِمْ رَجَعَ عَامِرٌ إِلَى نَسَبِهِ. وَأَسْلَمَ قَبْلَ أَنْ يَدْخُلَ رَسُولُ اللَّهِ ﷺ دَارَ الْأَرْقَمِ، وَهَاجَرَ إِلَى الْحَبَشَةِ الْهِجْرَتَيْنِ وَمَعَهُ امْرَأَتُهُ لَيْلَى بِنْتُ أَبِي حَثْمَةَ الْعَدَوِيَّةُ، وَهَاجَرَ إِلَى الْمَدِينَةِ فَلَمْ يَقْدَمْهَا قَبْلَهُ إِلَّا أَبُو سَلَمَةَ، وَزَوْجَتُهُ أَوَّلُ ظَعِينَةٍ قَدِمَتِ الْمَدِينَةَ  . وَشَهِدَ بَدْرًا وَأُحُدًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَعَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ: أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ، قَالَ: قَامَ عَامِرُ بْنُ رَبِيعَةَ يُصَلِّي مِنَ اللَّيْلِ، وَذَلِكَ حِينَ نَشَبَ النَّاسُ فِي الطَّعْنِ عَلَى عُثْمَانَ، فَصَلَّى مِنَ اللَّيْلِ ثُمَّ نَامَ، فَأُتِيَ فِي الْمَنَامِ فَقِيلَ لَهُ: قُمْ فَاسْأَلِ اللَّهَ أَنْ يُعِيذَكَ مِنَ الْفِتْنَةِ الَّتِي أَعَاذَ مِنْهَا صَالِحَ عِبَادِهِ. فَقَامَ فَصَلَّى ثُمَّ اشْتَكَى، فَمَا أُخْرِجَ إِلَّا جِنَازَةٌ. قَالَ ابْنُ سَعْدٍ: وَقَالَ مُحَمَّدُ بْنُ عُمَرَ: كَانَ مَوْتُ عَامِرِ بْنِ رَبِيعَةَ بَعْدَ قَتْلِ عُثْمَانَ بِأَيَّامٍ، وَكَانَ قَدْ لَزِمَ بَيْتَهُ فَلَمْ يَشْعُرِ النَّاسُ إِلَّا بِجِنَازَتِهِ وَقَدْ أُخْرِجَتْ. مُعَاذُ بْنُ عَفْرَاءَ مُعَاذُ بْنُ عَفْرَاءَ  ، أُمُّهُ نُسِبَ إِلَيْهَا، وَأَبُوهُ الْحَارِثُ بْنُ رِفَاعَةَ: شَهِدَ مُعَاذٌ الْعَقَبَتَيْنِ، وَبَدْرًا. وَكَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ يَبْعَثُ إِلَى أَهْلِ بَدْرٍ حُلَلًا، فَيَبْعَثُ إِلَيْهِ وَيَشْتَرِي بِهَا رِقَابًا فَيُعْتِقُهُمْ. وَعَنْ رُقَيَّةَ بْنِ مَصْقَلَةَ، عَنِ الْحَكَمِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ: كَانَ مُعَاذُ بْنُ عَفْرَاءَ لَا يَدَعُ شَيْئًا إِلَّا تَصَدَّقَ بِهِ، فَلَمَّا وُلِدَ لَهُ اسْتَشْفَعَتْ عَلَيْهِ امْرَأَتُهُ أَخْوَالَهُ، فَكَلَّمُوهُ وَقَالُوا لَهُ: إِنَّكَ قَدْ أَعَلْتَ، فَلَوْ جَمَعْتَ لِوَلَدِكَ، قَالَ: أَبَتْ نَفْسِي إِلَّا أَنْ أَسْتَتِرَ بِكُلِّ شَيْءٍ أَجِدُهُ مِنَ النَّارِ، فَلَمَّا مَاتَ تَرَكَ أَرْضًا إِلَى جَنْبِ أَرْضٍ لِرَجُلٍ. قَالَ عَبْدُ الرَّحْمَنِ: وَعَلَيْهِ مِلَاءَةٌ صَفْرَاءُ مَا تُسَاوِي ثَلَاثَةَ دَرَاهِمَ، مَا تَسْتُرُنِي الْأَرْضُ بِمِلَاءَتِي هَذِهِ، فَامْتَنَعَ وَلِيُّ الصِّبْيَانِ وَاحْتَاجَ إِلَيْهَا جَارُ الْأَرْضِ، فَبَاعَهَا بِثَلَاثِمِائَةِ أَلْفٍ. فَصْلٌ ( ذِكْرُ مَنْ تُوُفِّيَ فِي زَمَانِ دَوْلَةِ عُثْمَانَ ) فِي ذِكْرِ مَنْ تُوُفِّيَ فِي زَمَانِ دَوْلَةِ عُثْمَانَ مِمَّنْ لَا يُعْرَفُ وَقْتُ وَفَاتِهِ عَلَى التَّعْيِينِ،  عَلَى مَا ذَكَرَهُ شَيْخُنَا أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ وَغَيْرُهُ. أَنَسُ بْنُ مُعَاذِ بْنِ أَنَسِ بْنِ قَيْسٍ الْأَنْصَارِيُّ النَّجَّارِيُّ أَنَسُ بْنُ مُعَاذِ بْنِ أَنَسِ بْنِ قَيْسٍ الْأَنْصَارِيُّ النَّجَّارِيُّ - وَيُقَالُ لَهُ: أُنَيْسٌ أَيْضًا، شَهِدَ الْمُشَاهِدَ كُلَّهَا، ؓ. أَوْسُ بْنُ الصَّامِتِ  ، أَخُو عُبَادَةَ بْنِ الصَّامِتِ الْأَنْصَارِيِّانِ، شَهِدَ بَدْرًا، وَأَوْسٌ هُوَ زَوْجُ الْمُجَادِلَةِ الْمَذْكُورُ فِي قَوْلِهِ تَعَالَى: قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ [ الْمُجَادَلَةِ: 1 ]. وَأَمْرَأَتُهُ خَوْلَةُ بِنْتُ ثَعْلَبَةَ. أَوْسُ بْنُ خَوَلِيٍّ الْأَنْصَارِيُّ، مِنْ بَنِي الْحُبَلَى، شَهِدَ بَدْرًا، وَهُوَ الْمُنْفَرِدُ مِنْ بَيْنِ الْأَنْصَارِ بِحُضُورِ غُسْلِ النَّبِيِّ، ﷺ، وَالنُّزُولِ مَعَ أَهْلِهِ فِي قَبْرِهِ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ. الْجَدُّ بْنُ قَيْسٍ الْجَدُّ بْنُ قَيْسٍ  ، كَانَ سَيِّدًا فِي الْأَنْصَارِ، وَلَكِنْ كَانَ بَخِيلًا وَمُتَّهَمًا بِالنِّفَاقِ، يُقَالُ: إِنَّهُ شَهِدَ يَوْمَ بَيْعَةِ الرِّضْوَانِ فَلَمْ يُبَايِعْ، وَاسْتَتَرَ بِبَعِيرٍ لَهُ. وَهُوَ الَّذِي نَزَلَ فِيهِ قَوْلُهُ تَعَالَى: وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ الْآيَةَ [ التَّوْبَةِ: 49 ]. وَقَدْ قِيلَ: إِنَّهُ تَابَ مِنْ ذَلِكَ وَأَقْلَعَ عَنْهُ. فَاللَّهُ أَعْلَمُ. الْحُطَيْئَةُ الشَّاعِرُ الْمَشْهُور الْحُطَيْئَةُ الشَّاعِرُ الْمَشْهُورُ، قِيلَ: اسْمُهُ جَرْوَلٌ. وَيُكَنَّى بِأَبِي مُلَيْكَةَ، مِنْ بَنِي عَبْسٍ، أَدْرَكَ أَيَّامَ الْجَاهِلِيَّةِ، وَأَدْرَكَ صَدْرًا مِنَ الْإِسْلَامِ، وَكَانَ يَطُوفُ فِي الْآفَاقِ يَمْتَدِحُ الرُّؤَسَاءَ مِنَ النَّاسِ، وَيَسْتَجْدِيهِمْ، وَيُقَالُ: كَانَ بَخِيلًا مَعَ ذَلِكَ. سَافَرَ مَرَّةً فَوَدَّعَ امْرَأَتَهُ فَقَالَ لَهَا: عُدِّي السِّنِينَ إِذَا خَرَجْتُ لِغَيْبَةٍ وَدَعِي الشُّهُورَ فَإِنَّهُنَّ قِصَارُ وَكَانَ مَدَّاحًا هَجَّاءً، وَلَهُ شِعْرٌ جَيِّدٌ، وَمِنْ شِعْرِهِ مَا قَالَهُ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ، ؓ، فَاسْتَجَادَ مِنْهُ قَوْلَهُ: مَنْ يَفْعَلِ الْخَيْرَ لَمْ يَعْدِمْ جَوَازِيَهُ     لَا يَذْهَبُ الْعُرْفُ بَيْنَ اللَّهِ وَالنَّاسِ عَبْدُ اللَّهِ بْنُ سُرَاقَةَ بْنِ الْمُعْتَمِرِ الْعَدَوِيُّ عَبْدُ اللَّهِ بْنُ سُرَاقَةَ بْنِ الْمُعْتَمِرِ الْعَدَوِيُّ، صَحَابِيٌّ أُحُدِيٌّ، وَزَعَمَ الزُّهْرِيُّ أَنَّهُ شَهِدَ بَدْرًا. فَاللَّهُ أَعْلَمُ. عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ خَالِدٍ الْأَنْصَارِيُّ النَّجَّارِيُّ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ خَالِدٍ الْأَنْصَارِيُّ النَّجَّارِيُّ، شَهِدَ بَدْرًا. عَبْدُ الرَّحْمَنِ بْنُ سَهْلِ بْنِ زَيْدٍ الْأَنْصَارِيُّ الْحَارِثِيُّ عَبْدُ الرَّحْمَنِ بْنُ سَهْلِ بْنِ زَيْدٍ الْأَنْصَارِيُّ الْحَارِثِيُّ، شَهِدَ أُحُدًا وَمَا بَعْدَهَا، وَقَالَ ابْنُ عَبْدِ الْبَرِّ: شَهِدَ بَدْرًا. اسْتَعْمَلَهُ عُمَرُ عَلَى الْبَصْرَةِ بَعْدَ مَوْتِ عُتْبَةَ بْنِ غَزْوَانَ، وَقَدْ نَهَشَتْهُ حَيَّةٌ فَرَقَاهُ عُمَارَةُ بْنُ حَزْمٍ، وَهُوَ الْقَائِلُ لِأَبِي بَكْرٍ، وَقَدْ جَاءَتْهُ جَدَّتَانِ فَأَعْطَى السُّدُسَ أُمَّ الْأُمِّ وَتَرَكَ الْأُخْرَى وَهِيَ أُمُّ الْأَبِ - فَقَالَ لَهُ: أَعْطَيْتَ الَّتِي لَوْ مَاتَتْ لَمْ يَرِثْهَا، وَتَرَكْتَ الَّتِي لَوْ مَاتَتْ لَوَرِثَهَا. فَشَرَكَ بَيْنَهُمَا. عُمَيْرُ بْنُ سَعْدٍ الْأَنْصَارِيُّ الْأَوْسِيُّ عُمَيْرُ بْنُ سَعْدٍ الْأَنْصَارِيُّ الْأَوْسِيُّ، صَحَابِيٌّ جَلِيلُ الْقَدْرِ كَبِيرُ الْمَحَلِّ، كَانَ يُقَالُ لَهُ: نَسِيجُ وَحْدِهِ. لِكَثْرَةِ زَهَادَتِهِ وَعِبَادَتِهِ، شَهِدَ فَتْحَ الشَّامِ مَعَ أَبِي عُبَيْدَةَ، وَنَابَ بِحِمْصَ وَبِدِمَشْقَ أَيْضًا فِي زَمَانِ عُمَرَ، فَلَمَّا كَانَتْ خِلَافَةُ عُثْمَانَ عَزَلَهُ وَوَلَّى مُعَاوِيَةَ الشَّامَ بِكَمَالِهِ، وَلَهُ أَخْبَارٌ يَطُولُ ذِكْرُهَا. عُرْوَةُ بْنُ حِزَامٍ أَبُو سَعِيدٍ الْعُذْرِيُّ عُرْوَةُ بْنُ حِزَامٍ، أَبُو سَعِيدٍ الْعُذْرِيُّ، كَانَ شَاعِرًا مُغْرَمًا فِي ابْنَةِ عَمٍّ لَهُ، وَهِيَ عَفْرَاءُ بِنْتُ مُهَاجِرٍ، يَقُولُ فِيهَا الشِّعْرَ، وَاشْتُهِرَ بِحُبِّهَا فَارْتَحَلَ أَهْلُهَا مِنَ الْحِجَازِ إِلَى الشَّامِ، فَتَبِعَهُمْ عُرْوَةُ فَخَطَبَهَا إِلَى عَمِّهِ فَامْتَنَعَ مِنْ تَزْوِيجِهِ لِفَقْرِهِ، وَزَوَّجَهَا بِابْنِ عَمِّهَا الْآخَرِ، فَهَلَكَ عُرْوَةُ هَذَا فِي مَحَبَّتِهَا، وَهُوَ مَذْكُورٌ فِي كِتَابِ " مُصَارِعِ الْعُشَّاقِ " وَمِنْ شِعْرِهِ فِيهَا قَوْلُهُ: وَمَا هُوَ إِلَّا أَنْ أَرَاهَا فُجَاءَةً     فَأُبْهَتُ حَتَّى مَا أَكَادُ أُجِيبُ وَأُصْرَفُ عَنْ رَأْيِي الَّذِي كُنْتُ أَرْتَئِي     وَأَنْسَى الَّذِي أَعْدَدْتُ حِينَ تَغِيبُ قَيْسُ بْنُ قَهْدِ بْنِ قَيْسِ بْنِ ثَعْلَبَةَ الْأَنْصَارِيُّ النَّجَّارِيُّ قَيْسُ بْنُ قَهْدِ بْنِ قَيْسِ بْنِ ثَعْلَبَةَ الْأَنْصَارِيُّ النَّجَّارِيُّ، لَهُ حَدِيثٌ فِي الرَّكْعَتَيْنِ قَبْلَ الْفَجْرِ. وَزَعَمَ ابْنُ مَاكُولَا أَنَّهُ شَهِدَ بَدْرًا. قَالَ مُصْعَبٌ الزُّبَيْرِيُّ: هُوَ جَدُّ يَحْيَى بْنِ سَعِيدٍ الْأَنْصَارِيِّ. وَقَالَ الْأَكْثَرُونَ: بَلْ هُوَ جَدُّ أَبِي مَرْيَمَ عَبْدِ الْغَفَّارِ بْنِ الْقَاسِمِ الْكُوفِيِّ، فَاللَّهُ أَعْلَمُ. لَبِيدُ بْنُ رَبِيعَةَ أَبُو عَقِيلٍ الْعَامِرِيُّ لَبِيدُ بْنُ رَبِيعَةَ أَبُو عَقِيلٍ الْعَامِرِيُّ الشَّاعِرُ الْمَشْهُورُ. صَحَّ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: أَصْدَقُ كَلِمَةٍ قَالَهَا شَاعِرٌ كَلِمَةُ لَبِيَدٍ ; أَلَا كُلُّ شَيْءٍ مَا خَلَا اللَّهُ بَاطِلُ. وَتَمَامُ الْبَيْتِ: وَكُلُّ نَعِيمٍ لَا مَحَالَةَ زَائِلُ فَقَالَ عُثْمَانُ بْنُ مَظْعُونٍ إِلَّا نَعِيمَ الْجَنَّةِ. وَقَدْ قِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ إِحْدَى وَأَرْبَعِينَ. فَاللَّهُ أَعْلَمُ. الْمُسَيَّبُ بْنُ حَزْنِ بْنِ أَبِي وَهْبٍ الْمَخْزُومِيُّ الْمُسَيَّبُ بْنُ حَزْنِ بْنِ أَبِي وَهْبٍ الْمَخْزُومِيُّ  ، شَهِدَ بَيْعَةَ الرِّضْوَانِ، وَهُوَ وَالِدُ سَعِيدِ بْنِ الْمُسَيَّبِ سَيِّدِ التَّابِعِينَ. مُعَاذُ بْنُ عَمْرِو بْنِ الْجَمُوحِ الْأَنْصَارِيُّ مُعَاذُ بْنُ عَمْرِو بْنِ الْجَمُوحِ الْأَنْصَارِيُّ، شَهِدَ بَدْرًا، وَضَرَبَ يَوْمَئِذٍ أَبَا جَهْلٍ بِسَيْفِهِ فَقَطَعَ رِجْلَهُ، وَحَمَلَ عِكْرِمَةُ بْنُ أَبِي جَهِلٍ عَلَى مُعَاذٍ هَذَا فَضَرَبَهُ بِالسَّيْفِ فَحَلَّ يَدَهُ مِنْ كَتِفِهِ، فَقَاتَلَ بَقِيَّةَ يَوْمِهِ وَهِيَ مُعَلَّقَةٌ يَسْحَبُهَا خَلْفَهُ، قَالَ مُعَاذٌ: فَلَمَّا آذَتْنِي وَضَعْتُ قَدَمِي عَلَيْهَا ثُمَّ تَمَطَّأْتُ عَلَيْهَا حَتَّى طَرَحْتُهَا، ؓ. وَعَاشَ بَعْدَ ذَلِكَ إِلَى هَذِهِ السَّنَةِ سَنَةِ خَمْسٍ وَثَلَاثِينَ. مُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ، الْقُرَشِيُّ الْهَاشِمِيُّ  ، وُلِدَ لِأَبِيهِ وَهُوَ بِالْحَبَشَةِ، فَلَمَّا هَاجَرَ إِلَى الْمَدِينَةِ سَنَةَ خَيْبَرَ، وَتُوُفِّيَ يَوْمَ مُؤْتَةَ شَهِيدًا، جَاءَ رَسُولُ اللَّهِ، ﷺ، إِلَى مَنْزِلِهِمْ، فَقَالَ لِأُمِّهِمْ أَسْمَاءَ بِنْتِ عُمَيْسٍ " ائْتِينِي بِبَنِي أَخِي ". فَجِيءَ بِهِمْ كَأَنَّهُمْ أَفْرُخٌ، فَجَعَلَ يُقَبِّلُهُمْ وَيَشُمُّهُمْ وَيَبْكِي، فَبَكَتْ أُمُّهُمْ فَقَالَ: " أَتَخَافِينَ عَلَيْهِمُ الْعَيْلَةَ وَأَنَا وَلِيُّهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ؟ ". ثُمَّ أَمَرَ الْحَلَّاقَ فَحَلَقَ رُءُوسَهُمْ. وَقَدْ مَاتَ مُحَمَّدٌ وَهُوَ شَابٌّ فِي أَيَّامِ عُثْمَانَ، كَمَا ذَكَرْنَا. وَزَعَمَ ابْنُ عَبْدِ الْبَرِّ أَنَّهُ تُوُفِّيَ فِي تُسْتَرَ. فَاللَّهُ أَعْلَمُ. مَعْبَدُ بْنُ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ مَعْبَدُ بْنُ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، ابْنُ عَمِّ رَسُولِ اللَّهِ، ﷺ. قُتِلَ شَابًّا بِإِفْرِيقِيَّةَ مِنْ بِلَادِ الْمَغْرِبِ. مُنْقِذُ بْنُ عَمْرٍو الْأَنْصَارِيُّ مُنْقِذُ بْنُ عَمْرٍو الْأَنْصَارِيُّ  ، أَحَدُ بَنِي مَازِنِ بْنِ النَّجَّارِ، كَانَ قَدْ أَصَابَتْهُ آمَّةٌ فِي رَأْسِهِ فَكَسَرَتْ لِسَانَهُ، وَضَعُفَ عَقْلُهُ، وَكَانَ يُكْثِرُ مِنَ الْبَيْعِ وَالشِّرَاءِ، وَكَانَ يُغْبَنُ، فَقَالَ لَهُ النَّبِيُّ، ﷺ: مَنْ بَايَعْتَ فَقُلْ: لَا خِلَابَةَ. ثُمَّ أَنْتَ بِالْخِيَارِ فِي كُلِّ مَا تَشْتَرِيهِ ثَلَاثَةَ أَيَّامٍ. قَالَ الشَّافِعِيُّ: كَانَ مُخَصَّصًا بِإِثْبَاتِ الْخِيَارِ ثَلَاثَةً فِي كُلِّ بَيْعٍ، سَوَاءٌ اشْتَرَطَ الْخِيَارَ أَمْ لَا. نُعَيْمُ بْنُ مَسْعُودٍ أَبُو سَلَمَةَ الْغَطَفَانِيُّ نُعَيْمُ بْنُ مَسْعُودٍ أَبُو سَلَمَةَ الْغَطَفَانِيُّ، وَهُوَ الَّذِي خَذَّلَ بَيْنَ الْأَحْزَابِ وَبَيْنَ بَنِي قُرَيْظَةَ، كَمَا قَدَّمْنَاهُ، فَلَهُ بِذَلِكَ الْيَدُ الْبَيْضَاءُ، وَالرَّايَةُ الْعُلْيَا. أَبُو ذُؤَيْبٍ خُوَيْلِدُ بْنُ خَالِدٍ الْهُذَلِيُّ أَبُو ذُؤَيْبٍ خُوَيْلِدُ بْنُ خَالِدٍ الْهُذَلِيُّ، الشَّاعِرُ الْمَشْهُورُ، أَدْرَكَ الْجَاهِلِيَّةَ، وَأَسْلَمَ بَعْدَ مَوْتِ النَّبِيِّ، ﷺ، وَشَهِدَ يَوْمَ السَّقِيفَةِ، وَصَلَّى عَلَى النَّبِيِّ، ﷺ، وَكَانَ أَشْعَرَ هُذَيْلٍ، وَهُذَيْلٌ أَشْعَرُ الْعَرَبِ، وَهُوَ الْقَائِلُ: وَإِذَا الْمَنِيَّةُ أَنْشَبَتْ أَظْفَارَهَا     أَلْفَيْتَ كُلَّ تَمِيمَةٍ لَا تَنْفَعُ وَتَجَلُّدِي لِلشَّامِتِينَ أُرِيهُمُ     أَنِّي لِرَيْبِ الدَّهْرِ لَا أَتَضَعْضَعُ تُوفِّيَ غَازِيًّا بِإِفْرِيقِيَّةَ فِي خِلَافَةِ عُثْمَانَ. أَبُو رُهْمٍ سَبْرَةُ بْنُ عَبْدِ الْعُزَّى أَبُو رُهْمٍ سَبْرَةُ بْنُ عَبْدِ الْعُزَّى، الْقُرَشِيُّ الْعَامِرِيُّ. ذَكَرَهُ فِي هَذَا الْفَصْلِ مُحَمَّدُ بْنُ سَعْدٍ وَحْدَهُ. أَبُو زُبَيْدٍ الطَّائِيُّ أَبُو زُبَيْدٍ الطَّائِيُّ، الشَّاعِرُ، اسْمُهُ حَرْمَلَةُ بْنُ الْمُنْذِرِ، كَانَ نَصْرَانِيًّا، وَكَانَ يُجَالِسُ الْوَلِيدَ بْنَ عُقْبَةَ، فَأَدْخَلَهُ عَلَى عُثْمَانَ، فَاسْتَنْشَدَهُ شَيْئًا مِنْ شِعْرِهِ، فَأَنْشَدَهُ قَصِيدَةً لَهُ فِي الْأَسَدِ بَدِيعَةً، فَقَالَ لَهُ عُثْمَانُ: تَفْتَأُ تَذْكُرُ الْأَسَدَ مَا حَيِيتَ ؟ إِنِّي لَأَحْسَبُكَ جَبَانًا نَصْرَانِيًّا. أَبُو سَبْرَةَ بْنُ أَبِي رُهْمٍ الْعَامِرِيُّ أَبُو سَبْرَةَ بْنُ أَبِي رُهْمٍ الْعَامِرِيُّ، أَخُو أَبِي سَلَمَةَ بْنِ عَبْدِ الْأَسَدِ، أُمُّهُمَا بَرَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ، هَاجَرَ إِلَى الْحَبَشَةِ وَشَهِدَ بَدْرًا وَمَا بَعْدَهَا. قَالَ الزُّبَيْرُ بْنُ بِكَّارٍ: لَا نَعْلَمُ بَدْرِيًّا سَكَنَ مَكَّةَ بَعْدَ النَّبِيِّ سِوَاهُ. قَالَ: وَأَهْلُهُ يُنْكِرُونَ ذَلِكَ. أَبُو لُبَابَةَ بْنُ عَبْدِ الْمُنْذِرِ أَبُو لُبَابَةَ بْنُ عَبْدِ الْمُنْذِرِ، أَحَدُ نُقَبَاءِ لَيْلَةِ الْعَقَبَةِ وَقِيلَ: إِنَّهُ تُوُفِّيَ فِي خِلَافَةِ عَلِيٍّ. وَاللَّهُ أَعْلَمُ. أَبُو هَاشِمِ بْنُ عُتْبَةَ أَبُو هَاشِمِ بْنُ عُتْبَةَ، تَقَدَّمَ وَفَاتُهُ فِي سَنَةِ إِحْدَى وَعِشْرِينَ. وَقِيلَ: فِي خِلَافَةِ عُثْمَانَ. وَاللَّهُ أَعْلَمُ.

     ✧ Mention of those who died in this year ʿUthmān b. ʿAffān ʿUthmān b. ʿAffān ؓ: His killing has already been mentioned. ʿĀmir b. Rabīʿah b. Mālik b. ʿĀmir Abū ʿAbd Allāh ʿĀmir b. Rabīʿah b. Mālik b. ʿĀmir, Abū ʿAbd Allāh: He was an ally of al-Khaṭṭāb b. Nufayl, and al-Khaṭṭāb adopted him. When the words of the Almighty were revealed: "Call them by their fathers' names" (Q 33:5), ʿĀmir returned to his lineage. He became a Muslim before the Messenger of Allah ﷺ entered the house of al-Arqam, and he migrated to Abyssinia in both migrations, accompanied by his wife Laylā bt. Abī Ḥathmah al-ʿAdawiyyah. He migrated to Madinah, and no one had arrived there before him except Abū Salamah, and his wife was the first woman to arrive in Madinah. He was present at Badr, Uḥud, and all the battles with the Messenger of Allah ﷺ. From Yaḥyā b. Saʿīd, who said: ʿAbd Allāh b. ʿĀmir b. Rabīʿah informed me, saying: ʿĀmir b. Rabīʿah stood to pray at night, and that was when the people began to criticize ʿUthmān. He prayed at night, then slept. He was visited in a dream and it was said to him: "Rise and ask Allah to protect you from the trial from which He protected His righteous servants." He rose and prayed, then fell ill, and nothing was brought out except his bier. Ibn Saʿd said: Muḥammad b. ʿUmar said: The death of ʿĀmir b. Rabīʿah was a few days after the killing of ʿUthmān. He had stayed in his house, and the people were not aware until his bier had been brought out. Muʿādh b. ʿAfrāʾ Muʿādh b. ʿAfrāʾ, his mother is the one to whom he is attributed, and his father is al-Ḥārith b. Rifāʿah: Muʿādh was present at the two ʿAqabahs and at Badr. ʿUmar b. al-Khaṭṭāb ؓ used to send robes to the people of Badr, and he would send to him, and he would buy slaves with them and set them free. From Ruqayyah b. Maṣqalah, from al-Ḥakam, from ʿAbd al-Raḥmān b. Abī Laylā, who said: Muʿādh b. ʿAfrāʾ would not leave anything without giving it as charity. When a child was born to him, his wife sought the intercession of his maternal uncles, so they spoke to him and said: "You have dependents now, so perhaps you should gather something for your child." He said: "My soul refuses anything but that I shield myself with everything I find from the Fire." When he died, he left a piece of land next to the land of a man. ʿAbd al-Raḥmān said: He had on a yellow wrap worth no more than three dirhams, and I would not be covered by the earth with this wrap of mine. The guardian of the children refused, and the neighbor of the land needed it, so he sold it for three hundred thousand. A section (mention of those who died in the time of the caliphate of ʿUthmān) In mention of those who died in the time of the caliphate of ʿUthmān whose exact dates of death are not known, as our shaykh Abū ʿAbd Allāh al-Dhahabī and others mentioned. Anas b. Muʿādh b. Anas b. Qays al-Anṣārī al-Najjārī Anas b. Muʿādh b. Anas b. Qays al-Anṣārī al-Najjārī – and he is also called Unays, he was present at all the battles, ؓ. Aws b. al-Ṣāmit, the brother of ʿUbādah b. al-Ṣāmit, the two Anṣārīs. He was present at Badr. Aws is the husband of the woman who disputed, mentioned in the words of the Almighty: "Allah has indeed heard the words of her who disputes with you concerning her husband and complains to Allah, and Allah hears your mutual conversation. Indeed, Allah is All-Hearing, All-Seeing" [al-Mujādilah: 1]. His wife was Khawlah bt. Thaʿlabah. Aws b. Khawlī al-Anṣārī, from Banū al-Ḥublā. He was present at Badr, and he alone among the Anṣār attended the washing of the Prophet ﷺ and descended with his family into his grave, peace and blessings be upon him. Al-Jadd b. Qays Al-Jadd b. Qays, he was a chief among the Anṣār, but he was miserly and suspected of hypocrisy. It is said that he was present on the day of the Pledge of al-Riḍwān but did not pledge, and hid behind a camel of his. He is the one about whom the words of the Almighty were revealed: "And among them is he who says, 'Permit me and do not put me to trial.' Unquestionably, into trial they have fallen. And indeed, Hell will surround the disbelievers" [al-Tawbah: 49]. It has also been said that he repented of that and desisted from it. And Allah knows best. Al-Ḥuṭayʾah the famous poet Al-Ḥuṭayʾah the famous poet. It is said his name was Jarwal, and he was called Abū Mulaykah, from Banū ʿAbs. He lived in the days of the Jāhiliyyah and the early period of Islam, and he used to travel about, praising the leaders of the people and seeking their gifts. It is said that despite that he was miserly. He once traveled and bade farewell to his wife, saying to her: Count the years when I am away on a journey / and leave aside the months, for they are short He was a eulogist and satirist, and he had good poetry. Among his poetry is what he recited before the Commander of the Faithful ʿUmar b. al-Khaṭṭāb ؓ, who admired his saying: Whoever does good will not lack its reward / kindness does not go unnoticed between Allah and the people ʿAbd Allāh b. Surāqah b. al-Muʿtamir al-ʿAdawī ʿAbd Allāh b. Surāqah b. al-Muʿtamir al-ʿAdawī, a Companion who was at Uḥud. Al-Zuhrī claimed that he was present at Badr, and Allah knows best. ʿAbd Allāh b. Qays b. Khālid al-Anṣārī al-Najjārī ʿAbd Allāh b. Qays b. Khālid al-Anṣārī al-Najjārī, he was present at Badr. ʿAbd al-Raḥmān b. Sahl b. Zayd al-Anṣārī al-Ḥārithī ʿAbd al-Raḥmān b. Sahl b. Zayd al-Anṣārī al-Ḥārithī, he was present at Uḥud and the battles after it. Ibn ʿAbd al-Barr said: he was present at Badr. ʿUmar appointed him over al-Baṣrah after the death of ʿUtbah b. Ghazwān. A snake had bitten him, so ʿUmārah b. Ḥazm recited a spell over him. He is the one who said to Abū Bakr when two grandmothers came to him: he gave a sixth to the mother of the mother and left the other, who was the mother of the father. He said to him: "You gave to the one who, if she died, would not inherit from her, and you left the one who, if she died, would inherit from her." So he made them share it between them. ʿUmayr b. Saʿd al-Anṣārī al-Awsī ʿUmayr b. Saʿd al-Anṣārī al-Awsī, a Companion of great esteem and high rank. He was called "unique of his kind" because of his great asceticism and devotion. He was present at the conquest of Syria with Abū ʿUbaydah, and he acted as deputy in Ḥimṣ and also in Damascus during the time of ʿUmar. When ʿUthmān became caliph, he dismissed him and appointed Muʿāwiyah over all of Syria. He has many accounts that would take long to mention. ʿUrwah b. Ḥizām Abū Saʿīd al-ʿUdhrī ʿUrwah b. Ḥizām, Abū Saʿīd al-ʿUdhrī. He was a poet passionately in love with his cousin, ʿAfrāʾ bt. Muhājir. He wrote poetry about her and became famous for his love for her. Her family moved from the Ḥijāz to Syria, so ʿUrwah followed them and asked her father for her hand, but he refused to marry her to him because of his poverty, and married her to another of his cousins. ʿUrwah perished in his love for her. He is mentioned in the book "Maṣāriʿ al-ʿUshshāq." Among his poetry about her is his saying: It is only that I see her suddenly / and I am struck dumb, so that I can hardly answer And I am turned away from the opinion I had formed / and I forget what I had prepared when she is absent Qays b. Qahd b. Qays b. Thaʿlabah al-Anṣārī al-Najjārī Qays b. Qahd b. Qays b. Thaʿlabah al-Anṣārī al-Najjārī. He has a ḥadīth about the two rakʿahs before dawn. Ibn Mākūlā claimed that he was present at Badr. Muṣʿab al-Zubayrī said: he is the grandfather of Yaḥyā b. Saʿīd al-Anṣārī. Most others said: rather, he is the grandfather of Abū Maryam ʿAbd al-Ghaffār b. al-Qāsim al-Kūfī, and Allah knows best. Labīd b. Rabīʿah Abū ʿAqīl al-ʿĀmirī Labīd b. Rabīʿah Abū ʿAqīl al-ʿĀmirī, the famous poet. It is authentically reported that the Messenger of Allah ﷺ said: "The truest word a poet has spoken is the word of Labīd: Indeed, everything other than Allah is false." And the rest of the verse is: And every delight will inevitably vanish. ʿUthmān b. Maẓʿūn said: "Except the delight of Paradise." It has also been said that he died in the year forty-one, and Allah knows best. Al-Musayyab b. Ḥazn b. Abī Wahb al-Makhzūmī Al-Musayyab b. Ḥazn b. Abī Wahb al-Makhzūmī, he was present at the Pledge of al-Riḍwān. He is the father of Saʿīd b. al-Musayyab, the chief of the Followers. Muʿādh b. ʿAmr b. al-Jamūḥ al-Anṣārī Muʿādh b. ʿAmr b. al-Jamūḥ al-Anṣārī, he was present at Badr and on that day struck Abū Jahl with his sword and cut off his leg. ʿIkrimah b. Abī Jahl attacked this Muʿādh and struck him with his sword, severing his hand from his shoulder. He fought for the rest of the day with it hanging, dragging it behind him. Muʿādh said: "When it bothered me, I put my foot on it and stretched until I threw it off," ؓ. He lived after that until this year, the year thirty-five. Muḥammad b. Jaʿfar b. Abī Ṭālib Muḥammad b. Jaʿfar b. Abī Ṭālib, the Qurashī Hāshimī. He was born to his father while he was in Abyssinia. When he migrated to Madinah in the year of Khaybar and died as a martyr on the day of Muʾtah, the Messenger of Allah ﷺ came to their house and said to their mother Asmāʾ bt. ʿUmays: "Bring me the sons of my brother." They were brought as if they were chicks, and he began to kiss them, smell them, and weep. Their mother wept, so he said: "Do you fear poverty for them, when I am their guardian in this world and the hereafter?" Then he ordered the barber, and he shaved their heads. Muḥammad died as a young man in the days of ʿUthmān, as we have mentioned. Ibn ʿAbd al-Barr claimed that he died in Tustar, and Allah knows best. Maʿbad b. al-ʿAbbās b. ʿAbd al-Muṭṭalib Maʿbad b. al-ʿAbbās b. ʿAbd al-Muṭṭalib, the cousin of the Messenger of Allah ﷺ. He was killed as a young man in Ifrīqiyyah in the lands of the Maghrib. Munqidh b. ʿAmr al-Anṣārī Munqidh b. ʿAmr al-Anṣārī, one of Banū Māzin b. al-Najjār. He had suffered a head wound that affected his tongue and weakened his mind. He used to buy and sell a lot and was often cheated. The Prophet ﷺ said to him: "When you make a purchase, say: 'No deception.' Then you have the option in everything you buy for three days." Al-Shāfiʿī said: he was specifically granted the option of three days in every sale, whether he stipulated the option or not. Nuʿaym b. Masʿūd Abū Salamah al-Ghaṭafānī Nuʿaym b. Masʿūd Abū Salamah al-Ghaṭafānī. He is the one who sowed discord between the confederates and Banū Qurayẓah, as we have mentioned earlier. For that he has the white hand and the highest banner. Abū Dhuʾayb Khuwaylid b. Khālid al-Hudhalī Abū Dhuʾayb Khuwaylid b. Khālid al-Hudhalī, the famous poet. He lived in the Jāhiliyyah and became a Muslim after the death of the Prophet ﷺ. He was present on the day of the Saqīfah and prayed over the Prophet ﷺ. He was the most poetic of Hudhayl, and Hudhayl is the most poetic of the Arabs. He is the one who said: When death sinks its claws / you will find that no amulet avails And my fortitude before the gloating ones, I show them / that I do not waver at the vicissitudes of time He died on a military campaign in Ifrīqiyyah during the caliphate of ʿUthmān. Abū Ruhm Sabrah b. ʿAbd al-ʿUzzā Abū Ruhm Sabrah b. ʿAbd al-ʿUzzā, the Qurashī ʿĀmirī. Only Muḥammad b. Saʿd mentioned him in this section. Abū Zubayd al-Ṭāʾī Abū Zubayd al-Ṭāʾī, the poet. His name was Ḥarmalah b. al-Mundhir. He was a Christian, and he used to sit with al-Walīd b. ʿUqbah, who brought him to ʿUthmān. ʿUthmān asked him to recite some of his poetry, so he recited a wonderful poem of his about the lion. ʿUthmān said to him: "You never cease mentioning the lion as long as you live? I think you are a cowardly Christian." Abū Sabrah b. Abī Ruhm al-ʿĀmirī Abū Sabrah b. Abī Ruhm al-ʿĀmirī, the brother of Abū Salamah b. ʿAbd al-Asad. Their mother was Barrah bt. ʿAbd al-Muṭṭalib. He migrated to Abyssinia and was present at Badr and the battles after it. Al-Zubayr b. Bakkār said: "We know of no Badrī who settled in Makkah after the Prophet except him." He said: "His family denies that." Abū Lubābah b. ʿAbd al-Mundhir Abū Lubābah b. ʿAbd al-Mundhir, one of the chiefs of the night of ʿAqabah. It is also said that he died in the caliphate of ʿAlī, and Allah knows best. Abū Hāshim b. ʿUtbah Abū Hāshim b. ʿUtbah, his death was mentioned earlier in the year twenty-one, and it is also said in the caliphate of ʿUthmān, and Allah knows best.

247. Tarikh (al-Tabari) 1976No grade recorded

     خِلَافَةُ عُثْمَانَ بْنِ عَفَّانَ ؓ اسْتُهِلَّتْ سَنَةُ أَرْبَعٍ وَعِشْرِينَ، وَفِي أَوَّلِ يَوْمٍ مِنْهَا دُفِنَ أَمِيرُ الْمُؤْمِنِينَ عُمَرُ ؓ وَأَرْضَاهُ وَبَعْدَ ثَلَاثَةِ أَيَّامٍ بُويِعَ لِأَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ ؓ، وَذَلِكَ أَنَّ عُمَرَ ؓ كَانَ قَدْ جَعَلَ أَمْرَ الْمُسْلِمِينَ إِلَى سِتَّةٍ مِنَ الصَّحَابَةِ رِضْوَانُ اللَّهِ عَلَيْهِمْ، وَهُمْ عَلِيٌّ وَعُثْمَانُ وَسَعْدٌ وَطَلْحَةُ وَالزُّبَيْرُ وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ عَلَى أَنْ يَخْتَارُوا مِنْ بَيْنِهِمْ مَنْ يَلِي الْخِلَافَةَ فَاجْتَمَعُوا بَعْدَ دَفْنِ عُمَرَ ؓ فِي دَارِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَتَبَاحَثُوا فَجَعَلُوا الْأَمْرَ إِلَى ثَلَاثَةٍ عَلِيٍّ وَعُثْمَانَ وَعَبْدِ الرَّحْمَنِ ثُمَّ خَلَعَ نَفْسَهُ مِنْهَا عَبْدُ الرَّحْمَنِ وَطَلَبُوا مِنْهُ أَنْ يَجْتَهِدَ فِي اخْتِيَارِ الْأَوْلَى بِالْخِلَافَةِ، فَاجْتَهَدَ وَسَأَلَ وَاسْتَشَارَ وَاسْتَقَرَّ الْأَمْرُ عَلَى تَوْلِيَةِ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ ؓ وَبَايَعَهُ عَلِيٌّ ؓ وَالنَّاسُ، وَقَدْ زَادَ فِي أُعْطِيَّةِ النَّاسِ وَخَطَبَ فِيهِمْ. وَفِي هَذِهِ السَّنَةِ عَزَلَ عُثْمَانُ سَعْدًا عَنِ الْكُوفَةِ وَوَلَّاهَا الْوَلِيدَ بْنَ عُقْبَةَ، وَفِيهِ أَيْضًا غَزَا الْوَلِيدُ بْنُ عُقْبَةَ أَذْرَبِيجَانَ وَأَرْمِينِيَّةَ حِينَ نَقَضُوا الْعَهْدَ فَوَطِئَ بِلَادَهُمْ فَغَنِمَ وَسَبَى فَصَالَحَهُ أَهْلُهَا عَلَى مَا كَانُوا صَالَحُوا عَلَيْهِ حُذَيْفَةَ بْنَ الْيَمَانِ ؓ. وَفِيهَا أَرْسَلَ جَيْشُ الشَّامِ يَسْتَمِدُّ عُثْمَانَ ؓ عَلَى جَيْشِ الرُّومِ فَأَرْسَلَ إِلَى الْوَلِيدِ بْنِ عُقْبَةَ أَنْ أَرْسِلْ رَجُلًا شُجَاعًا مَعَ ثَمَانِيَةِ آلَافٍ أَوْ أَكْثَرَ إِلَى مُعَاوِيَةَ ؓ فِي الشَّامِ فَأَمِدَّهُ وَأَمَّرَ سَلْمَانَ بْنَ رَبِيعَةَ، وَأَمَّرَ عَلَى الْجُنْدِ حَبِيبَ بْنَ مُسْلِمٍ الْفِهْرِيِّ، فَنَصَرَ اللَّهُ سُبْحَانَهُ أَهْلَ الْإِسْلَامِ عَلَى الرُّومِ، وَحَجَّ بِالنَّاسِ فِي هَذَا الْعَامِ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ لِمَرَضِ عُثْمَانَ ؓ بِالرُّعَافِ. وَفِيهَا افْتَتَحَ أَبُو مُوسَى الْأَشْعَرِيُّ الرَّيَّ بَعْدَمَا نَقَضُوا الْعَهْدَ الَّذِي كَانَ وَاثَقَهُمْ عَلَيْهِ حُذَيْفَةُ بْنُ الْيَمَانِ ؓ. وَقَدْ تُوُفِّيَ فِيهَا بَرَكَةُ أُمُّ أَيْمَنَ مَوْلَاةُ النَّبِيِّ ﷺ، وَلُبَابَةُ الْكُبْرَى بِنْتُ الْحَارِثِ ؓ، وَعُثْمَانُ بْنُ قَيْسِ بْنِ أَبِي الْعَاصِ، وَسُرَاقَةُ بْنُ مَالِكٍ الْمُدْلِجِيُّ. ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَعِشْرِينَ وَفِيهَا: خَالَفَ أَهْلُ الْإِسْكَنْدَرِيَّةِ وَنَقَضُوا صُلْحَهُمْ مَعَ الْمُسْلِمِينَ وَذَلِكَ أَنَّ الرُّومَ قَدْ كَاتَبُوا أَهْلَهَا وَحَثُّوهُمْ عَلَى ذَلِكَ، فَأَجَابُوهُمْ إِلَّا الْمُقَوْقِسَ فَقَدْ حَافَظَ عَلَى صُلْحِهِ، وَخَرَجَ الرُّومُ مِنَ الْقُسْطَنْطِينِيَّةِ بِجَيْشٍ كَبِيرٍ عَلَيْهِمْ مَنْوِيلُ الْخَصِيُّ فَالْتَقَاهُمْ عَمْرُو بْنُ الْعَاصِ وَالْمُسْلِمُونَ فَهَزَمَهُمُ الْمُسْلِمُونَ وَقَتَلُوا مَنْوِيلَ الْخَصِيَّ وَهَدَمَ عَمْرٌو سُورَ الْإِسْكَنْدَرِيَّةِ. وَفِيهَا وُجِّهَ سُلَيْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ إِلَى أَرَّانَ فَفَتَحَ الْبَيْلَقَانَ، وَبَرْذَعَةَ، وَفِيهَا غَزَا مُعَاوِيَةُ الرُّومَ حَتَّى بَلَغَ عَمُّورِيَّةَ، وَفِي هَذِهِ السَّنَةِ سَيَّرَ عَمْرُو بْنُ الْعَاصِ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ إِلَى أَطْرَافِ إِفْرِيقِيَّةِ، وَفِيهَا وُلِدَ يَزِيدُ بْنُ مُعَاوِيَةَ وَحَجَّ بِالنَّاسِ عُثْمَانُ ؓ. وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ أَبُو ذَرٍّ جُنْدُبُ بْنُ جُنَادَةَ، وَعَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ زِيَادَةَ بْنِ الْأَصَمِّ، وَعَمْرُو بْنُ عُتْبَةَ بْنِ فَرْقَدِ بْنِ حَبِيبٍ السُّلَمِيُّ، وَعُمَيْرُ بْنُ وَهْبٍ الْجُمَحِيُّ، وَعُرْوَةُ بْنُ حِزَامِ بْنِ مُهَاجِرٍ. ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَعِشْرِينَ: وَفِيهَا تَمَّ تَوْسِعَةُ الْمَسْجِدِ الْحَرَامِ، وَتَمَُ تَجْدِيدُ أَنْصَابِ الْحَرَمِ، وَفِيهَا تُوُفِّيَ خُبَيْبُ بْنُ يَسَافِ بْنِ عُتْبَةَ ؓ. ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَعِشْرِينَ: وَفِيهَا كَانَ عَزْلُ عَمْرِو بْنِ الْعَاصِ عَنْ إِفْرِيقِيَّةَ وَتَوَلِّي عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ، وَفِيهَا غَزَا ابْنُ أَبِي سَرْحٍ إِفْرِيقِيَّةَ، فَفَتَحَهَا اللَّهُ عَلَيْهِ، وَفِيهَا كَانَ فَتْحُ الْأَنْدَلُسِ، وَفِيهَا كَانَتْ هَزِيمَةُ جُرْجِيرَ وَقَتْلُهُ، وَفِيهَا مَاتَ أَبُو ذُؤَيْبٍ الْهُذَلِيُّ الشَّاعِرُ، وَأَبُو رِمْثَةَ الْبَلَوِيُّ، وَعَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ عَمْرِو بْنِ عَوْفِ بْنِ مَبْذُولٍ، أَبُو الْحَارِثِ، وَأُمُّ الْمُؤْمِنِينَ حَفْصَةُ بِنْتُ عُمَرَ ؓ. ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَعِشْرِينَ: وَفِيهَا كَانَ فَتْحُ قُبْرُسَ، وَفِيهَا تَزَوَّجَ أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ ؓ مِنْ نَائِلَةَ بِنْتِ الْفَرَافِصَةِ، وَفِيهَا تُوُفِّيَ عَمْرُو بْنُ سُرَاقَةَ بْنِ الْمُعْتَمِرِ، وَأُمُّ حَرَامٍ بِنْتُ مِلْحَانَ الْأَنْصَارِيَّةُ بِقُبْرُسَ. ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَعِشْرِينَ: وَفِيهَا عُزِلَ أَبُو مُوسَى الْأَشْعَرِيُّ عَنِ الْبَصْرَةِ وَاسْتُعْمِلَ عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ كُرَيْزٍ، وَقَدْ فَتَحَ اللَّهُ عَلَيْهِ الْعَدِيدَ مِنَ الْبُلْدَانِ وَقَدْ أَثْخَنَ فِي كَابُلَ وَخُرَسَانَ وَغَيْرِهِمَا، وَفِيهَا تُوُفِّيَ سَلْمَانُ بْنُ رَبِيعَةَ الْبَاهِلِيُّ. ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثِينَ: وَفِيهَا عَزَلَ عُثْمَانُ الْوَلِيدَ بْنَ عُقْبَةَ عَنِ الْكُوفَةِ وَجَلَدَهُ فِي الْخَمْرِ وَوَلَّاهَا سَعِيدَ بْنَ الْعَاصِ، وَفِيهَا كَانَ فَتْحُ طَبَرِسْتَانَ، وَفِيهَا غَزَا حُذَيْفَةُ الْبَابَ وَأَذْرَبِيجَانَ وَرَأَى اخْتِلَافَ أَهْلِ الْأَمْصَارِ فِي الْقُرْآنِ فَأَشَارَ عَلَى أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ ؓ بِجَمْعِهِ وَجَمْعِهِمْ عَلَى مُصْحَفٍ وَاحِدٍ مَنْعًا لِلْخِلَافِ. وَفِيهَا سَقَطَ خَاتَمُ النَّبِيِّ ﷺ مِنْ يَدِ عُثْمَانَ ؓ فِي بِئْرِ أَرِيسَ فَلَمْ يَعْثُرْ عَلَيْهِ. وَفِيهَا زَادَ عُثْمَانُ ؓ الْأَذَانَ الثَّالِثَ عَلَى الزَّوْرَاءِ، وَفِيهَا تُوُفِّيَ أُبَيُّ بْنُ كَعْبٍ ؓ، وَأَوْسُ بْنُ ثَابِتِ بْنِ الْمُنْذِرِ بْنِ حَرَامٍ ؓ. ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَثَلَاثِينَ: وَفِيهَا كَانَتْ هَزِيمَةُ قُسْطَنْطِينَ بْنِ هِرَقْلَ فِي غَزْوَةِ الصَّوَارِي، وَفِي هَذِهِ الْغَزْوَةِ كَانَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ وَمُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ فَأَظْهَرَا السَّبَّ لِأَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ ؓ. وَفِي هَذِهِ السَّنَةِ قُتِلَ يَزْدَجِرْدُ مَلِكُ الْفُرْسِ، وَفِيهَا كَانَ مَسِيرُ ابْنُ عَامِرٍ إِلَى خُرَسَانَ وَفَتْحِ كِرْمَانَ، وَسِجِسْتَانَ وَكَابُلَ وَغَيْرِهِمَا، وَفِيهَا مَاتَ أَبُو الدَّرْدَاءِ ؓ، وَنُعَيْمُ بْنُ مَسْعُودِ بْنِ عَامِرٍ، وَأَبُو طَلْحَةَ الْأَنْصَارِيُّ، وَأَبُو أُسَيْدٍ السَّاعِدِيُّ، وَأَبُو سُفْيَانَ بْنُ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، وَأَخُوهُ الطُّفَيْلُ، وَأَبُو سُفْيَانَ بْنُ حَرْبِ بْنِ أُمَيَّةَ، ؓ جَمِيعًا. ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَثَلَاثِينَ: وَفِيهَا كَانَ غَزْوُ مُعَاوِيَةَ ؓ مَضِيقَ الْقُسْطَنْطِينِيَّةِ، وَقِتَالُ التُّرْكِ وَالْخَزْرِ الْمُسْلِمِينَ، وَبَدْءُ الْفُرْقَةِ بَيْنَ أَهْلِ الْكُوفَةِ وَالشَّامِ، وَفِيهَا فَتَحَ ابْنُ عَامِرٍ مَرْوَ الرُّوذِ وَالطَّالِقَانَ وَالْفَارِيَابَ وَالْجُوزَجَانَ وَطَخَارِسْتَانَ، وَفِيهَا كَانَ جَمْعُ قَارِنَ وَخُرُوجُ ابْنُ خَازِمٍ لَهُ وَهَزِيمَتُهُ وَقَتْلُهُ، وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ ؓ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ ؓ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ؓ، وَالْحُصَيْنُ بْنُ الْحَارِثِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ ؓ، وَسَلْمَانُ الْفَارِسِيُّ ؓ، وَأَبُو ذَرٍّ الْغِفَارِيُّ عَلَى الْمَشْهُورِ وَقِيلَ فِي سَنَةِ خَمْسٍ وَعِشْرِينَ، وَأَبُو سُفْيَانَ صَخْرُ بْنُ حَرْبٍ، وَقِيلَ فِي الَّتِي قَبْلَهَا، وَعَبْدُ اهَِّ بْنُ حُذَافَةَ السَّهْمِيُّ، وَعَبْدُ اللَّهِ بْنُ نَضْلَةَ أَبُو بَرْزَةَ الْأَسْلَمِيُّ، وَعَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَبْدِ رَبِّهِ أَبُو مُحَمَّدٍ، وَقُطْبَةُ بْنُ عَامِرِ بْنِ حَدِيدَةَ، وَكَعْبُ الْأَحْبَارِ، وَمُعَيْقِيبُ بْنُ أَبِي فَاطِمَةَ الدَّوْسِيُّ، وَمُعَضِّدُ بْنُ يَزِيدَ أَبُو زِيَادٍ الْعِجْلِيُّ. ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَثَلَاثِينَ: وَفِيهَا كَانَتْ غَزْوَةُ مُعَاوِيَةَ إِلَى حِصْنِ الْمَرْأَةِ مِنْ أَرْضِ الرُّومِ، وَفِيهَا كَانَتْ غَزْوَةُ عَبْدِ اللَّهِ بْنِ سَعْدٍ إِفْرِيقِيَّةَ الثَّانِيَةَ حِينَ نَقَضَ أَهْلُهَا الْعَهْدَ، وَفِيهَا كَانَ تَسْيِيرُ مَنْ سُيِّرَ مِنْ أَهْلِ الْكُوفَةِ إِلَى الشَّامِ، وَتَسْيِيرُ مَنْ سُيِّرَ مِنْ أَهْلِ الْبَصْرَةِ إِلَى الشَّامِ، وَفِيهَا تُوُفِّيَ الْحَارِثُ بْنُ نَوْفَلِ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، وَالْمِقْدَادُ بْنُ الْأَسْوَدِ. ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَثَلَاثِينَ: وَفِيهَا كَانَ أَنْ تَكَاتَبَ الْمُنْحَرِفُونَ عَنْ عُثْمَانَ ؓ لِلِاجْتِمَاعِ لِمُنَاظَرَتِهِ فِيمَا كَانُوا يَذْكُرُونَ أَنَّهُمْ نَقِمُوا عَلَيْهِ، وَفِيهَا كَانَ ابْتِدَاءُ فِتْنَةِ السَّبَئِيِّينَ وَالَّتِي أَفْضَتْ إِلَى قَتْلِ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ ؓ. وَفِيهَا تُوُفِّيَ أَبُو طَلْحَةَ الْأَنْصَارِيُّ، وَسُوَيْدُ بْنُ شُعْبَةَ الْيَرْبُوعِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ جَبْرِ بْنِ عَمْرٍو أَبُو عَبْسٍ، وَعُبَادَةُ بْنُ الصَّامِتِ، وَعَوْفُ بْنُ أُثَاثَةَ بْنِ عُبَادَةَ بْنِ الْمُطَّلِبِ، وَأَبُو رُهْمٍ الْغِفَارِيُّ. ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَثَلَاثِينَ: وَفِيهَا كَانَتِ الْفِتْنَةُ الْكُبْرَى الَّتِي قُتِلَ فِيهَا أَمِيرُ الْمُؤْمِنِينَ عُثْمَانُ ؓ، وَجَاءَ أَحْزَابُ الْفِتْنَةِ مِنْ مِصْرَ وَالْكُوفَةِ وَالْبَصْرَةِ وَقَدْ زَوَّرُوا كُتُبًا عَلَى لِسَانِ الصَّحَابَةِ يَدْعُونَ النَّاسَ إِلَى الْجِهَادِ ضِدَّ عُثْمَانَ ؓ، وَقَدْ خَرَجُوا مُتَظَاهِرِينَ بِالْحَجِّ، ثُمَّ تَظَاهَرُوا بِالْعَوْدَةِ مِنْ حَيْثُ أَتَوْا لَمَّا رَدَّهُمْ مَنْ قَصَدُوهُ مِنَ الصَّحَابَةِ الْكِرَامِ ثُمَّ سُرَعَانَ مَا رَجَعُوا إِلَى الْمَدِينَةِ وَحَاصَرَ جُمْهُورُهُمْ دَارَ عُثْمَانَ ؓ، وَكَانَ يَخْرُجُ إِلَى الصَّلَاةِ ثُمَّ مَنَعُوهُ الْخُرُوجَ إِلَى الصَّلَاةِ وَشَدُّوا فِي حِصَارِهِمْ حَتَّى مَنَعُوا عَنْهُ الْمَاءَ، وَكَانَ أَبْنَاءُ الصَّحَابَةِ يَحْرُسُونَهُ حَتَّى عَزَمَ عَلَيْهِمْ أَنْ يَنْصَرِفُوا أَوْ أَلَّا يَرْفَعُوا سِلَاحًا فِي وَجْهِ أَحَدٍ وَكَانَ قَدْ رَأَى رُؤْيَا بِأَنَّهُ يُفْطِرُ عِنْدَ النَّبِيِّ ﷺ وَصَاحِبَيْهِ فَعَلِمَ أَنَّهُ مَقْتُولٌ مِنْ يَوْمِهِ فَصَبَرَ حَتَّى قُتِلَ وَحَرَّجَ عَلَى النَّاسِ أَنْ يُقَاتِلُوا دُونَهُ حَتَّى لَا يُرَاقَ بِسَبَبِهِ دَمُ أَحَدٍ مِنَ الْمُسْلِمِينَ، وَقَدْ دَخَلُوا عَلَيْهِ وَاقْتَحَمُوا دَارَهُ وَضَرَبُوهُ بِالسَّيْفِ وَطَعَنُوهُ ؓ وَسَالَ الدَّمُ مِنْ جَسَدِهِ ؓ وَأُصِيبَ فِي ذَلِكَ زَوْجَتُهُ نَائِلَةُ بِنْتُ الْفَرَافِصَةِ، وَعَدَدٌ مِنَ الْمُسْلِمِينَ وَبَعْضُ عَبِيدِهِ. وَكَانَتْ مُدَّةُ حِصَارِهِ فِيمَا ذُكِرَ أَرْبَعِينَ يَوْمًا وَقِيلَ غَيْرُ ذَلِكَ. وَهُوَ عُثْمَانُ بْنُ عَفَّانَ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ أَبُو عَمْرٍو وَأَبُو عَبْدِ اللَّهِ الْقُرَشِيُّ الْأُمَوِيُّ أَمِيرُ الْمُؤْمِنِينَ ذُو النُّورَيْنِ وَصَاحِبُ الْهِجْرَتَيْنِ، وَالْمُصَلِّي إِلَى الْقِبْلَتَيْنِ وَزَوْجُ بِنْتَيِ النَّبِيِّ ﷺ أَوَّلُ مَنْ هَاجَرَ بِأَهْلِهِ مِنْ بَعْدِ لُوطٍ عَلَيْهِ السَّلَامُ، وَهُوَ ثَالِثُ الْخُلَفَاءِ الرَّاشِدِينَ، وَقَدْ أَسْلَمَ قَدِيمًا، وَوَرَدَتِ الْأَحَادِيثُ الثَّابِتَةُ فِي فَضْلِهِ وَفَضَائِلِهِ وَمَنَاقِبِهِ، فَهُوَ مُجَهِّزُ جَيْشِ الْعُسْرَةِ وَالَّذِي قَالَ فِيهَا النَّبِيُّ ﷺ مَا ضَرَّ عُثْمَانُ مَا فَعَلَ بَعْدَ الْيَوْمِ إِلَى غَيْرِ ذَلِكَ مِنَ الْفَضَائِلِ الظَّاهِرَةِ الْبَاهِرَةِ. وَهُوَ أَوَّلُ مَنْ أَقْطَعَ الْقَطَائِعَ، وَأَوَّلُ مَنْ حَمَى الْحِمَى، وَأَوَّلُ مَنْ خَفَضَ صَوْتَهُ بِالتَّكْبِيرِ، وَأَوَّلُ مَنْ خَلَّقَ الْمَسْجِدَ، وَأَوَّلُ مَنْ أَمَرَ بِالْأَذَانِ الْأَوَّلِ فِي الْجُمُعَةِ، وَأَوَّلُ مَنْ رَزَقَ الْمُؤَذِّنِينَ. وَهُوَ الْمُبَشَّرُ بِالْجَنَّةِ عَلَى بَلْوَى تُصِيبُهُ، وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا ؓ وَأَرْضَاهُ.

     ✧ The Caliphate of ʿUthmān b. ʿAffān ؓ The year twenty-four commenced, and on its first day the Commander of the Faithful ʿUmar ؓ was buried, ؓ. After three days, allegiance was given to the Commander of the Faithful ʿUthmān ؓ. That was because ʿUmar ؓ had entrusted the affair of the Muslims to six of the Companions, ؓ: namely ʿAlī, ʿUthmān, Saʿd, Ṭalḥah, al-Zubayr, and ʿAbd al-Raḥmān b. ʿAwf, on the condition that they choose from among themselves one to assume the caliphate. They gathered after the burial of ʿUmar ؓ in the house of al-Miswar b. Makhramah and deliberated. They delegated the matter to three: ʿAlī, ʿUthmān, and ʿAbd al-Raḥmān. Then ʿAbd al-Raḥmān withdrew himself from it, and they asked him to exercise judgment in selecting the most deserving of the caliphate. He deliberated, asked, and consulted, and the matter settled on appointing the Commander of the Faithful ʿUthmān ؓ. ʿAlī ؓ and the people pledged allegiance to him. He increased the stipends of the people and delivered a sermon to them. In this year, ʿUthmān dismissed Saʿd from Kufa and appointed al-Walīd b. ʿUqbah to it. Also in it, al-Walīd b. ʿUqbah raided Azerbaijan and Armenia when they violated the pact. He trampled their lands, gained spoils, and took captives, and its people made peace with him on the terms they had previously made with Ḥudhayfah b. al-Yamān ؓ. In it, the army of Syria sought reinforcements from ʿUthmān ؓ against the Byzantine army. He sent word to al-Walīd b. ʿUqbah: "Send a brave man with eight thousand or more to Muʿāwiyah ؓ in Syria and reinforce him." He appointed Salmān b. Rabīʿah as commander and placed Ḥabīb b. Muslim al-Fihrī over the troops. Allah, glorified be He, granted victory to the people of Islam over the Byzantines. ʿAbd al-Raḥmān b. ʿAwf led the people in pilgrimage that year because ʿUthmān ؓ was ill with nosebleed. In it, Abū Mūsā al-Ashʿarī conquered al-Rayy after its people violated the pact that Ḥudhayfah b. al-Yamān ؓ had concluded with them. In it died Barakah, Umm Ayman, the freedwoman of the Prophet ﷺ ; Lubābah al-Kubrā bt. al-Ḥārith ؓ ; ʿUthmān b. Qays b. Abī al-ʿĀṣ; and Surāqah b. Mālik al-Mudlijī. Then the year twenty-five entered, and in it: The people of Alexandria rebelled and broke their peace treaty with the Muslims. That was because the Byzantines had written to its people and urged them to do so, and they responded to them, except al-Muqawqis, for he maintained his treaty. The Byzantines marched from Constantinople with a large army under Manuel the Eunuch. ʿAmr b. al-ʿĀṣ and the Muslims met them, and the Muslims defeated them and killed Manuel the Eunuch. ʿAmr demolished the wall of Alexandria. In it, Sulaymān b. Rabīʿah al-Bāhilī was dispatched to Arrān, and he conquered al-Baylaqān and Bardhaʿah. In it, Muʿāwiyah raided the Byzantines until he reached Amorium. In this year, ʿAmr b. al-ʿĀṣ sent ʿAbd Allāh b. Saʿd b. Abī Sarḥ to the regions of Africa. In it, Yazīd b. Muʿāwiyah was born, and ʿUthmān ؓ led the people in pilgrimage. Among those who died in this year were Abū Dharr Jundub b. Junādah; ʿAbd Allāh b. Qays b. Ziyādah b. al-Aṣamm; ʿAmr b. ʿUtbah b. Farqad b. Ḥabīb al-Sulamī; ʿUmayr b. Wahb al-Jumaḥī; and ʿUrwah b. Ḥizām b. Muhājir. Then the year twenty-six entered: In it, the expansion of the Sacred Mosque was completed, and the boundary markers of the sanctuary were renewed. In it, Khubayb b. Yasāf b. ʿUtbah ؓ died. Then the year twenty-seven entered: In it, ʿAmr b. al-ʿĀṣ was dismissed from Egypt and ʿAbd Allāh b. Saʿd b. Abī Sarḥ was appointed. In it, Ibn Abī Sarḥ raided Africa, and Allah granted him victory over it. In it was the conquest of al-Andalus. In it was the defeat of Jurjīr and his killing. In it died Abū Dhuʾayb al-Hudhalī, the poet; Abū Rimthah al-Balawī; ʿAbd Allāh b. Kaʿb b. ʿAmr b. ʿAwf b. Mabdhūl, Abū al-Ḥārith; and the Mother of the Believers Ḥafṣah bt. ʿUmar ؓ. Then the year twenty-eight entered: In it was the conquest of Cyprus. In it, the Commander of the Faithful ʿUthmān ؓ married Nāʾilah bt. al-Farāfiṣah. In it died ʿAmr b. Surāqah b. al-Muʿtamir, and Umm Ḥarām bt. Milḥān al-Anṣāriyyah in Cyprus. Then the year twenty-nine entered: In it, Abū Mūsā al-Ashʿarī was dismissed from Basra, and ʿAbd Allāh b. ʿĀmir b. Kurayz was appointed. Allah granted him conquest of many lands, and he wrought havoc in Kabul, Khurasan, and elsewhere. In it died Salmān b. Rabīʿah al-Bāhilī. Then the year thirty entered: In it, ʿUthmān dismissed al-Walīd b. ʿUqbah from Kufa and flogged him for wine-drinking, and appointed Saʿīd b. al-ʿĀṣ to it. In it was the conquest of Ṭabaristān. In it, Ḥudhayfah raided al-Bāb and Azerbaijan and saw the disagreement of the people of the garrison towns regarding the Qur'an. He advised the Commander of the Faithful ʿUthmān ؓ to compile it and unite them on a single codex to prevent discord. In it, the seal of the Prophet ﷺ fell from the hand of ʿUthmān ؓ into the well of Arīs and was not found. In it, ʿUthmān ؓ added the third call to prayer on al-Zawrāʾ. In it died Ubayy b. Kaʿb ؓ and Aws b. Thābit b. al-Mundhir b. Ḥarām ؓ. Then the year thirty-one entered: In it was the defeat of Constantine son of Heraclius in the Battle of the Masts. In this battle were Muḥammad b. Abī Bakr and Muḥammad b. Abī Ḥudhayfah, and they openly reviled the Commander of the Faithful ʿUthmān ؓ. In this year, Yazdegerd, king of the Persians, was killed. In it, Ibn ʿĀmir marched to Khurasan and conquered Kirmān, Sijistān, Kabul, and others. In it died Abū al-Dardāʾ ؓ, Nuʿaym b. Masʿūd b. ʿĀmir, Abū Ṭalḥah al-Anṣārī, Abū Usayd al-Sāʿidī, Abū Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim, and his brother al-Ṭufayl, and Abū Sufyān b. Ḥarb b. Umayyah, ؓ. Then the year thirty-two entered: In it was Muʿāwiyah ؓ 's raid on the Strait of Constantinople, and the fighting of the Turks and Khazars against the Muslims, and the beginning of discord between the people of Kufa and Syria. In it, Ibn ʿĀmir conquered Marw al-Rūdh, al-Ṭāliqān, al-Fāryāb, al-Jūzjān, and Ṭakhāristān. In it was the gathering of Qārin and the sally of Ibn Khāzim against him, and his defeat and killing. In this year died al-ʿAbbās b. ʿAbd al-Muṭṭalib ؓ, ʿAbd Allāh b. Masʿūd ؓ, ʿAbd al-Raḥmān b. ʿAwf ؓ, al-Ḥuṣayn b. al-Ḥārith b. al-Muṭṭalib b. ʿAbd Manāf ؓ, Salmān al-Fārisī ؓ, Abū Dharr al-Ghifārī according to the well-known view—though it is said in the year twenty-five—Abū Sufyān Ṣakhr b. Ḥarb, though it is said in the previous year, ʿAbd Allāh b. Ḥudhāfah al-Sahmī, ʿAbd Allāh b. Naḍlah Abū Barzah al-Aslamī, ʿAbd Allāh b. Zayd b. ʿAbd Rabbihi Abū Muḥammad, Quṭbah b. ʿĀmir b. Ḥadīdah, Kaʿb al-Aḥbār, Muʿayqīb b. Abī Fāṭimah al-Dawsī, and Muʿaḍḍid b. Yazīd Abū Ziyād al-ʿIjlī. Then the year thirty-three entered: In it was Muʿāwiyah's raid on the Fortress of the Woman in the land of the Byzantines. In it was the second raid of ʿAbd Allāh b. Saʿd on Africa when its people violated the pact. In it was the dispatching of some of the people of Kufa to Syria, and the dispatching of some of the people of Basra to Syria. In it died al-Ḥārith b. Nawfal b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim and al-Miqdād b. al-Aswad. Then the year thirty-four entered: In it, those who had deviated from ʿUthmān ؓ corresponded with each other to gather to debate with him regarding what they claimed to hold against him. In it was the beginning of the fitnah of the Sabaʾiyyah, which led to the killing of the Commander of the Faithful ʿUthmān ؓ. In it died Abū Ṭalḥah al-Anṣārī, Suwayd b. Shuʿbah al-Yarbūʿī, ʿAbd al-Raḥmān b. Jabr b. ʿAmr Abū ʿAbs, ʿUbādah b. al-Ṣāmit, ʿAwf b. Uthāthah b. ʿUbādah b. al-Muṭṭalib, and Abū Ruhm al-Ghifārī. Then the year thirty-five entered: In it was the great fitnah in which the Commander of the Faithful ʿUthmān ؓ was killed. The parties of sedition came from Egypt, Kufa, and Basra, and they had forged letters in the name of the Companions calling the people to jihad against ʿUthmān ؓ. They set out pretending to perform the pilgrimage. Then they pretended to return whence they came when the noble Companions they had approached turned them back. But soon they returned to Madinah, and the majority of them besieged the house of ʿUthmān ؓ. He used to go out to prayer, then they prevented him from going out to prayer and intensified their siege until they denied him water. The sons of the Companions were guarding him until he resolved that they should leave or not raise weapons against anyone. He had seen a vision that he would break his fast with the Prophet ﷺ and his two companions, so he knew he would be killed that day. He remained patient until he was killed, and he strictly forbade the people from fighting in his defense so that no Muslim blood would be shed because of him. They entered upon him, forced their way into his house, struck him with the sword, and stabbed him ؓ. Blood flowed from his body ؓ. In that, his wife Nāʾilah bt. al-Farāfiṣah was wounded, as were a number of Muslims and some of his slaves. The duration of his siege, as mentioned, was forty days, though other views are reported. He is ʿUthmān b. ʿAffān b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf, Abū ʿAmr and Abū ʿAbd Allāh al-Qurashī al-Umawī, the Commander of the Faithful, Dhū al-Nūrayn (possessor of the two lights), the companion of the two migrations, the one who prayed toward the two qiblahs, and the husband of the two daughters of the Prophet ﷺ. He was the first to migrate with his family after Lot ﷺ. He is the third of the Rightly Guided Caliphs. He embraced Islam early. Authentic hadiths have been narrated concerning his virtue, excellences, and merits. He equipped the army of hardship, about which the Prophet ﷺ said: "Nothing ʿUthmān does after today will harm him," besides other manifest and brilliant virtues. He was the first to grant land allotments, the first to establish protected pastures, the first to lower his voice in takbīr, the first to perfume the mosque, the first to order the first call to prayer on Friday, and the first to give stipends to the muezzins. He is one given glad tidings of Paradise despite a trial that would befall him. The decree of Allah was a determined decree, ؓ and grant him contentment.

248. Tarikh (al-Tabari) 2045No grade recorded

     خِلَافَةُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ [35 - 40 هـ]  اسمه ونسبه عَلِيُّ بْنُ أَبِي طَالِبٍ، وَاسْمُهُ: عَبْدُ مَنَافِ بْنِ عَبْدِ الْمُطَّلِبِ، وَاسْمُهُ: شَيْبَةُ بْنُ هَاشِمٍ، وَاسْمُهُ: عَمْرُو بْنُ عَبْدِ مَنَافٍ، وَاسْمُهُ: الْمُغِيرَةُ بْنُ قُصَيٍّ، وَاسْمُهُ: زَيْدُ بْنُ كِلَابِ بْنِ مُرَّةَ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبِ بْنِ فِهْرِ بْنِ مَالِكِ بْنِ النَّضْرِ بْنِ كِنَانَةَ. أَبُو الْحَسَنِ، وَأَبُو تُرَابٍ، كَنَّاهُ بِهَا النَّبِيُّ ﷺ. وَأُمُّهُ: فَاطِمَةُ بِنْتُ أَسَدِ بْنِ هِشَامٍ، وَهِيَ أَوَّلُ هَاشِمِيَّةٍ وَلَدَتْ هَاشِمِيًّا، وَقَدْ أَسْلَمَتْ وَهَاجَرَتْ. وَعَلِيٌّ ؓ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ،  وَأَخُو رَسُولِ اللَّهِ ﷺ بِالْمُؤَاخَاةِ، وَصِهْرُهُ عَلَى فَاطِمَةَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ ؓ، وَأَحَدُ السَّابِقِينَ إِلَى الْإِسْلَامِ، وَأَحَدُ الْعُلَمَاءِ الرَّبَّانِيِّينَ، وَالشُّجْعَانِ الْمَشْهُورِينَ، وَالزُّهَّادِ الْمَذْكُورِينَ، وَالْخُطَبَاءِ الْمَعْرُوفِينَ، وَأَحَدُ مَنْ جَمَعَ الْقُرْآنَ؛ عَرَضَهُ عَلَى رَسُولِ اللَّهِ ﷺ. وَعَرَضَ عَلَيْهِ: أَبُو الْأَسْوَدِ الدُّؤَلِيُّ، وَأَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى. وَهُوَ أَوَّلُ خَلِيفَةٍ مِنْ بَنِي هَاشِمٍ، وَأَبُو السِّبْطَيْنِ، أَسْلَمَ قَدِيمًا، بَلْ قَالَ ابْنُ عَبَّاسٍ وَأَنَسٌ وَزَيْدُ بْنُ أَرْقَمَ وَسَلْمَانُ الْفَارِسِيُّ وَجَمَاعَةٌ: (إِنَّهُ أَوَّلُ مَنْ أَسْلَمَ)، وَنَقَلَ بَعْضُهُمُ الْإِجْمَاعَ عَلَيْهِ. وَأَخْرَجَ أَبُو يَعْلَى عَنْ عَلِيٍّ ؓ قَالَ: (بُعِثَ رَسُولُ اللهِ ﷺ يَوْمَ الِاثْنَيْنِ، وَأَسْلَمْتُ يَوْمَ الثُّلَاثَاءِ). وَكَانَ عُمْرُهُ حِينَ أَسْلَمَ عَشْرَ سِنِينَ، وَقِيلَ: تِسْعٌ، وَقِيلَ: ثَمَانٌ، وَقِيلَ: دُونَ ذَلِكَ. قَالَ الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ: (وَلَمْ يَعْبُدِ الْأَوْثَانَ قَطُّ؛ لِصِغَرِهِ) أَخْرَجَهُ ابْنُ سَعْدٍ. وَلَمَّا هَاجَرَ ﷺ إِلَى الْمَدِينَةِ.. أَمَرَهُ أَنْ يُقِيمَ بَعْدَهُ بِمَكَّةَ أَيَّامًا؛ حَتَّى يُؤَدِّيَ عَنْهُ أَمَانَتَهُ وَالْوَدَائِعَ وَالْوَصَايَا الَّتِي كَانَتْ عِنْدَ النَّبِيِّ ﷺ، ثُمَّ يُلْحِقَهُ بِأَهْلِهِ، فَفَعَلَ ذَلِكَ. وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرًا وَأُحُدًا وَسَائِرَ الْمَشَاهِدِ إِلَّا تَبُوكَ؛ فَإِنَّ النَّبِيَّ ﷺ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ. وَلَهُ فِي جَمِيعِ الْمَشَاهِدِ آثَارٌ مَشْهُورَةٌ، وَأَعْطَاهُ النَّبِيُّ ﷺ اللِّوَاءَ فِي مَوَاطِنَ كَثِيرَةٍ. وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ: (أَصَابَتْ عَلِيًّا يَوْمَ أُحُدٍ سِتَّ عَشْرَةَ ضَرْبَةً). قِصَّةُ تَكْنِيَتِهِ بِأَبِي تُرَابٍ ؓ   وَرَوَى الْبُخَارِيُّ فِي «الْأَدَبِ» عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: إِنْ كَانَتْ أَحَبَّ أَسْمَاءِ عَلِيٍّ ؓ إِلَيْهِ لَأَبُو تُرَابٍ، وَإِنْ كَانَ لَيَفْرَحُ أَنْ يُدْعَى بِهَا، وَمَا سَمَّاهُ أَبَا تُرَابٍ إِلَّا النَّبِيُّ ﷺ، غَاضَبَ يَوْمًا فَاطِمَةَ، فَخَرَجَ فَاضْطَجَعَ إِلَى الْجِدَارِ فِي الْمَسْجِدِ، وَجَاءَهُ النَّبِيُّ ﷺ وَقَدِ امْتَلَأَ ظَهْرُهُ تُرَابًا، فَجَعَلَ النَّبِيُّ ﷺ يَمْسَحُ التُّرَابَ عَنْ ظَهْرِهِ وَيَقُولُ: «اجْلِسْ أَبَا تُرَابٍ». رُوِيَ لَهُ عَنِ رَسُولِ اللهِ ﷺ خَمْسُمِائَةِ حَدِيثٍ وَسِتَّةٌ وَثَمَانُونَ حَدِيثًا. رَوَى عَنْهُ: بَنُوهُ الثَّلَاثَةُ: الْحَسَنُ وَالْحُسَيْنُ وَمُحَمَّدُ ابْنُ الْحَنَفِيَّةِ، وَابْنُ مَسْعُودٍ، وَابْنُ عُمَرَ، وَابْنُ عَبَّاسٍ، وَابْنُ الزُّبَيْرِ، وَأَبُو مُوسَى، وَأَبُو سَعِيدٍ، وَزَيْدُ بْنُ أَرْقَمَ، وَجَابِرُ بْنُ عَبْدِ اللَّهِ، وَأَبُو أُمَامَةَ، وَأَبُو هُرَيْرَةَ، وَخَلَائِقُ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ رِضْوَانُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ.

     ✧ The Caliphate of the Commander of the Faithful ʿAlī b. Abī Ṭālib ؓ [35–40 AH] His name and lineage ʿAlī b. Abī Ṭālib—whose name is ʿAbd Manāf b. ʿAbd al-Muṭṭalib, whose name is Shaybah b. Hāshim, whose name is ʿAmr b. ʿAbd Manāf, whose name is al-Mughīrah b. Quṣayy, whose name is Zayd b. Kilāb b. Murrah b. Kaʿb b. Luʾayy b. Ghālib b. Fihr b. Mālik b. al-Naḍr b. Kinānah. He is Abū al-Ḥasan and Abū Turāb, the latter being the kunya given to him by the Prophet ﷺ. His mother was Fāṭimah bt. Asad b. Hāshim—the first Hāshimite woman to give birth to a Hāshimite—and she embraced Islam and emigrated. ʿAlī ؓ was one of the ten who were promised Paradise, the brother of the Messenger of Allah ﷺ through the bond of brotherhood, his son-in-law through Fāṭimah, the mistress of the women of the worlds ؓ, one of the foremost to embrace Islam, one of the divinely guided scholars, one of the renowned brave warriors, one of the well-known ascetics, one of the famous orators, and one of those who had memorized the Qurʾān; he presented it to the Messenger of Allah ﷺ. Those who presented it to him were Abū al-Aswad al-Duʾalī, Abū ʿAbd al-Raḥmān al-Sulamī, and ʿAbd al-Raḥmān b. Abī Laylā. He was the first caliph from the Banū Hāshim and the father of the two grandsons [of the Prophet]. He embraced Islam early; rather, Ibn ʿAbbās, Anas, Zayd b. Arqam, Salmān al-Fārisī, and a group said: “He was the first to embrace Islam,” and some of them transmitted consensus on that. Abū Yaʿlā reported from ʿAlī ؓ that he said: “The Messenger of Allah ﷺ was sent on Monday, and I embraced Islam on Tuesday.” His age when he embraced Islam was ten years; some said nine; some said eight; and some said less than that. Al-Ḥasan b. Zayd b. al-Ḥasan said: “He never worshipped idols at all, because of his young age.” This was reported by Ibn Saʿd. When the Prophet ﷺ emigrated to Madinah, he ordered him to remain after him in Makkah for some days so that he could discharge on his behalf the trusts, deposits, and instructions that were with the Prophet ﷺ, then join him with his family. He did that. He witnessed with the Messenger of Allah ﷺ Badr, Uḥud, and all the other battles except Tabūk, for the Prophet ﷺ appointed him as his deputy over Madinah. In all the battles, he had famous exploits, and the Prophet ﷺ gave him the banner on many occasions. Saʿīd b. al-Musayyib said: “ʿAlī received sixteen wounds on the day of Uḥud.” The story of his being given the kunya Abū Turāb ؓ Al-Bukhārī reported in al-Adab from Sahl b. Saʿd, who said: The name most beloved to ʿAlī ؓ was Abū Turāb, and he would rejoice to be called by it. No one called him Abū Turāb except the Prophet ﷺ. One day he became angry with Fāṭimah, so he went out and lay down against the wall in the mosque. The Prophet ﷺ came to him while his back was covered with dust, and the Prophet ﷺ began wiping the dust from his back and saying: “Sit up, Abū Turāb.” Five hundred and eighty-six ḥadīths were narrated from him on the authority of the Messenger of Allah ﷺ. Those who narrated from him include his three sons—al-Ḥasan, al-Ḥusayn, and Muḥammad b. al-Ḥanafiyyah—as well as Ibn Masʿūd, Ibn ʿUmar, Ibn ʿAbbās, Ibn al-Zubayr, Abū Mūsā, Abū Saʿīd, Zayd b. Arqam, Jābir b. ʿAbd Allāh, Abū Umāmah, Abū Hurayrah, and a great many Companions and Successors, ؓ.

249. Tarikh (al-Tabari) 2046No grade recorded

     حَمْلُهُ بَابَ خَيْبَرَ مِنْ كَرَامَاتِهِ ؓ   وَثَبَتَ فِي «الصَّحِيحَيْنِ»: (أَنَّهُ ﷺ أَعْطَاهُ الرَّايَةَ يَوْمَ خَيْبَرَ، وَأَخْبَرَ أَنَّ الْفَتْحَ يَكُونَ عَلَى يَدَيْهِ) وَأَحْوَالُهُ فِي الشَّجَاعَةِ، وَآثَارُهُ فِي الْحُرُوبِ مَشْهُورَةٌ. قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ: (حَمَلَ عَلِيٌّ الْبَابَ عَلَى ظَهْرِهِ يَوْمَ خَيْبَرَ حَتَّى صَعِدَ الْمُسْلِمُونَ عَلَيْهِ فَفَتَحُوهَا، وَإِنَّهُمْ جَرُّوهُ بَعْدَ ذَلِكَ، فَلَمْ يَحْمِلْهُ إِلَّا أَرْبَعُونَ رَجُلًا) عَنْ أَبِي رَافِعٍ،: (أَنَّ عَلِيًّا تَنَاوَلَ بَابًا عِنْدَ الْحِصْنِ حِصْنِ خَيْبَرَ، فَتَتَرَّسَ بِهِ عَنْ نَفْسِهِ، فَلَمْ يَزَلْ فِي يَدِهِ وَهُوَ يُقَاتِلُ حَتَّى فَتَحَ اللَّهُ عَلَيْنَا ثُمَّ أَلْقَاهُ، فَلَقَدْ رَأَيْتُنَا ثَمَانِيَةَ نَفَرٍ نَجْهَدُ أَنْ نَقْلِبَ ذَلِكَ الْبَابَ، فَمَا اسْتَطَعْنَا أَنْ نَقْلِبَهُ). وَمِنْ كَرَامَاتِهِ ؓ   أَخْرَجَ أَبُو نُعَيْمٍ فِي «الدَّلَائِلِ» عَنْ جَعْفَرَ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ قَالَ: (عَرَضَ لِعَلِيٍّ رَجُلَانِ فِي خُصُومَةٍ، فَجَلَسَ فِي أَصْلِ جِدَارٍ، فَقَالَ لَهُ رَجُلٌ: الْجِدَارُ يَقَعُ؟! فَقَالَ عَلِيٌّ: امْضِ، كَفَى بِاللَّهِ حَارِسًا، فَقَضَى بَيْنَهُمَا، فَقَامَ ثُمَّ سَقَطَ الْجِدَارُ). وَفِي «الطِّيُورِيَّاتِ» بِسَنَدِهِ إِلَى جَعْفَرَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: قَالَ رَجُلٌ لِعَلِيِّ بْنِ أَبِي طَالِبٍ: نَسْمَعُكَ تَقُولُ فِي الْخُطْبَةِ: اللَّهُمَّ؛ أَصْلِحْنَا بِمَا أَصْلَحْتَ بِهِ الْخُلَفَاءَ الرَّاشِدِينَ الْمَهْدِيِّينَ، فَمَنْ هُمْ؟ فَاغْرَوْرَقَتْ عَيْنَاهُ، فَقَالَ: (هُمْ حَبِيبَايَ: أَبُو بَكْرٍ وَعُمَرُ، إِمَامَا الْهُدَى، وَشَيْخَا الْإِسْلَامِ، وَرَجُلَا قُرَيْشٍ، وَالْمُقْتَدَى بِهِمَا بَعْدَ رَسُولِ اللَّهِ ﷺ؛ مَنِ اقْتَدَى بِهِمَا... عُصِمَ، وَمَنِ اتَّبَعَ آثَارَهُمَا... هُدِيَ الصِّرَاطَ الْمُسْتَقِيمَ، وَمَنْ تَمَسَّكَ بِهِمَا... فَهُوَ مِنْ حِزْبِ اللَّهِ). وَأَخْرَجَ عَبْدُ الرَّزَّاقِ عَنْ حُجْرٍ الْمَدَرِيِّ قَالَ: (قَالَ لِي عَلِيُّ بْنُ أَبِي طَالِبٍ: كَيْفَ بِكَ إِذَا أُمِرْتَ أَنْ تَلْعَنِّي؟ قُلْتُ: وَكَائِنٌ ذَلِكَ؟! قَالَ: نَعَمْ، قُلْتُ: فَكَيْفَ أَصْنَعُ؟ قَالَ: الْعَنِّي، وَلَا تَبْرَأْ مِنِّي، قَالَ: فَأَمَرَنِي مُحَمَّدُ بْنُ يُوسُفَ أَخُو الْحَجَّاجِ وَكَانَ أَمِيرًا عَلَى الْيَمَنِ، أَنْ أَلْعَنَ عَلِيًّا، فَقُلْتُ: إِنَّ الْأَمِيرَ أَمَرَنِي أَنْ أَلْعَنَ عَلِيًّا، فَالْعَنُوهُ لَعَنَهُ اللَّهُ، فَمَا فَطِنَ لَهَا إِلَّا رَجُلٌ). وَأَخْرَجَ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ» وَأَبُو نُعَيْمٍ فِي «الدَّلَائِلِ» عَنْ زَاذَانَ: (أَنَّ عَلِيًّا حَدَّثَ بِحَدِيثٍ فَكَذَّبَهُ رَجُلٌ، فَقَالَ لَهُ عَلِيٌّ: أَدْعُو عَلَيْكَ إِنْ كُنْتَ كَاذِبًا؟ قَالَ: ادْعُ، فَدَعَا عَلَيْهِ، فَلَمْ يَبْرَحْ حَتَّى ذَهَبَ بَصَرُهُ).

     ✧ His carrying the gate of Khaybar is among his miracles ؓ It is established in the two Ṣaḥīḥs: (that he ﷺ gave him the banner on the day of Khaybar, and informed that the conquest would be at his hands) And his circumstances in courage, and his traces in the wars are well known. Jābir b. ʿAbd Allāh said: (ʿAlī carried the gate on his back on the day of Khaybar until the Muslims climbed upon it and opened it, and indeed they dragged it after that, and none could carry it except forty men) On the authority of Abū Rāfiʿ,: (that ʿAlī took hold of a gate near the fortress, the fortress of Khaybar, and shielded himself with it, and it remained in his hand while he fought until Allah granted us victory, then he threw it away. I saw us, eight men, striving to turn over that gate, and we were not able to turn it over). And among his miracles ؓ Abū Nuʿaym narrated in al-Dalāʾil from Jaʿfar b. Muḥammad, from his father, who said: (Two men presented a dispute to ʿAlī, and he sat at the base of a wall. A man said to him: The wall is falling?! ʿAlī said: Go on, Allah suffices as a guardian. He judged between them, then he stood up, and the wall fell). And in al-Ṭuyūriyyāt with its chain to Jaʿfar b. Muḥammad, from his father, who said: A man said to ʿAlī b. Abī Ṭālib: We hear you say in the sermon: O Allah, set us right as You set right the rightly guided, divinely guided caliphs. Who are they? His eyes brimmed with tears, and he said: (They are my two beloved ones: Abū Bakr and ʿUmar, the two imams of guidance, the two elders of Islam, the two men of Quraysh, and the ones to be followed after the Messenger of Allah ﷺ; whoever follows them is protected, and whoever follows their traces is guided to the straight path, and whoever holds fast to them is of the party of Allah). And ʿAbd al-Razzāq narrated from Ḥujr al-Madarī, who said: (ʿAlī b. Abī Ṭālib said to me: How will you be when you are commanded to curse me? I said: Will that happen?! He said: Yes. I said: Then what should I do? He said: Curse me, but do not disavow me. He said: Then Muḥammad b. Yūsuf, the brother of al-Ḥajjāj, who was governor over Yemen, commanded me to curse ʿAlī. I said: The governor has commanded me to curse ʿAlī, so curse him, may Allah curse him. No one understood it except one man). And al-Ṭabarānī narrated in al-Awsaṭ and Abū Nuʿaym in al-Dalāʾil from Zādhān: (that ʿAlī related a ḥadīth and a man called him a liar. ʿAlī said to him: Shall I supplicate against you if you are lying? He said: Supplicate. So he supplicated against him, and he did not leave until his sight was gone).

250. Tarikh (al-Tabari) 2047No grade recorded

     فَصْلٌ فِي الْأَحَادِيثِ الْوَارِدَةِ فِي فَضْلِهِ   قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: (مَا وَرَدَ لِأَحَدٍ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ مِنَ الْفَضَائِلِ مَا وَرَدَ لِعَلِيٍّ ؓ ) أَخْرَجَهُ الْحَاكِمُ. وَأَخْرَجَ الشَّيْخَانِ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ: أَنَّ رَسُولَ اللَّهِ ﷺ خَلَفَ عَلِيَّ بْنَ أَبِي طَالِبٍ فِي غَزْوَةِ تَبُوكَ، فَقَالَ: يَا رَسُولَ اللَّهِ؛ تُخْلِفُنِي فِي النِّسَاءِ وَالصِّبْيَانِ؟! فَقَالَ: «أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى؛ غَيْرَ أَنَّهُ لَا نَبِيَّ بَعْدِي؟». وَعَنْ سَهْلِ بْنِ سَعْدٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ يَوْمَ خَيْبَرَ: «لَأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يَفْتَحُ اللَّهُ عَلَى يَدَيْهِ؛ يُحِبُّ اللَّهَ وَرَسُولَهُ،  وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ» فَبَاتَ النَّاسُ يَدُوكُونَ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَاهَا؟ فَلَمَّا أَصْبَحَ النَّاسُ.. غَدَوْا عَلَى رَسُولِ اللَّهِ ﷺ كُلُّهُمْ يَرْجُو أَنْ يُعْطَاهَا، فَقَالَ: «أَيْنَ عَلِيُّ بْنُ أَبِي طَالِبٍ؟» فَقِيلَ: هُوَ يَشْتَكِي عَيْنَيْهِ، قَالَ: «فَأَرْسِلُوا إِلَيْهِ» فَأُتِيَ بِهِ، فَبَصَقَ رَسُولُ اللَّهِ ﷺ فِي عَيْنَيْهِ وَدَعَا لَهُ، فَبَرَأَ حَتَّى كَأَنَّ لَمْ يَكُنْ بِهِ وَجَعٌ، فَأَعْطَاهُ الرَّايَةَ. يَدُوكُونَ: أَيْ يَخُوضُونَ وَيَتَحَدَّثُونَ. وَأَخْرَجَ مُسْلِمٌ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: { نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ }..دَعَا رَسُولُ اللَّهِ ﷺ عَلِيًّا، وَفَاطِمَةَ، وَحَسَنًا، وَحُسَيْنًا فَقَالَ: «اللَّهُمَّ هَؤُلَاءِ أَهْلِي». [دُعَاءُ النَّبِيِّ ﷺ لِسَيِّدِنَا عَلِيٍّ ؓ ]   وَأَخْرَجَ التِّرْمِذِيُّ عَنْ أَبِي سَرِيحَةَ أَوْ زَيْدِ بْنِ أَرْقَمَ، عَنِ النَّبِيِّ ﷺ قَالَ: «مَنْ كُنْتُ مَوْلَاهُ.. فَعَلِيٌّ مَوْلَاهُ». [أَرْبَعَةٌ يُحِبُّهُمُ اللَّهُ وَرَسُولُهُ]   وَأَخْرَجَ التِّرْمِذِيُّ وَالْحَاكِمُ وَصَحَّحَهُ عَنْ بُرَيْدَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ اللَّهَ أَمَرَنِي بِحُبِّ أَرْبَعَةٍ، وَأَخْبَرَنِي أَنَّهُ يُحِبُّهُمْ» قِيلَ: يَا رَسُولَ اللَّهِ؛ سَمِّهِمْ لَنَا، قَالَ: «عَلِيٌّ مِنْهُمْ - يَقُولُ ذَلِكَ ثَلَاثًا - وَأَبُو ذَرٍّ، وَالْمِقْدَادُ، وَسَلْمَانُ». وَأَخْرَجَ التِّرْمِذِيُّ وَالنِّسَائِيُّ وَابْنُ مَاجَهْ عَنْ حَبَشِيِّ بْنِ جُنَادَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «عَلِيٌّ مِنِّي، وَأَنَا مِنْ عَلِيٍّ». وَأَخْرَجَ التِّرْمِذِيُّ عَنِ ابْنِ عُمَرَ قَالَ: آخَى رَسُولُ اللَّهِ ﷺ بَيْنَ أَصْحَابِهِ،  فَجَاءَ عَلِيٌّ تَدْمَعُ عَيْنَاهُ، فَقَالَ: يَا رَسُولَ اللَّهِ، آخَيْتَ بَيْنَ أَصْحَابِكَ، وَلَمْ تُؤَاخِ بَيْنِي وَبَيْنَ أَحَدٍ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: «أَنْتَ أَخِي فِي الدُّنْيَا وَالْآخِرَةِ». وَأَخْرَجَ مُسْلِمٌ عَنْ عَلِيٍّ قَالَ: (وَالَّذِي فَلَقَ الْحَبَّةَ، وَبَرَأَ النَّسَمَةَ إِنَّهُ لَعَهْدُ النَّبِيِّ الْأُمِّيِّ إِلَيَّ أَلَّا يُحِبُّنِي إِلَّا مُؤْمِنٌ، وَلَا يُبْغِضُنِي إِلَّا مُنَافِقٌ). وَأَخْرَجَ التِّرْمِذِيُّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: (كُنَّا نَعْرِفُ الْمُنَافِقِينَ بِبُغْضِهِمْ عَلِيًّا). وَأَخْرَجَهُ الْبَزَّارُ، وَالطَّبَرَانِيُّ فِي «الْأَوْسَطِ» عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ. وَأَخْرَجَ التِّرْمِذِيُّ وَالْحَاكِمُ عَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «أَنَا مَدِينَةُ الْعِلْمِ، وَعَلِيٌّ بَابُهَا». هَذَا حَدِيثٌ حَسَنٌ عَلَى الصَّوَابِ، لَا صَحِيحٌ كَمَا قَالَ الْحَاكِمُ، وَلَا مَوْضُوعٌ كَمَا قَالَهُ جَمَاعَةٌ مِنْهُمُ ابْنُ الْجَوْزِيِّ وَالنَّوَوِيُّ، وَقَدْ بَيَّنْتُ حَالَهُ فِي «التَّعَقُّبَاتِ عَلَى الْمَوْضُوعَاتِ». وَأَخْرَجَ الْحَاكِمُ وَصَحَّحَهُ عَنْ عَلِيٍّ قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ﷺ إِلَى الْيَمَنِ، فَقُلْتُ: يَا رَسُولَ اللَّهِ، بَعَثْتَنِي وَأَنَا شَابٌّ أَقْضِي بَيْنَهُمْ، وَلَا أَدْرِي مَا الْقَضَاءُ، فَضَرَبَ صَدْرِي بِيَدِهِ ثُمَّ قَالَ: «اللَّهُمَّ اهْدِ قَلْبَهُ، وَثَبِّتْ لِسَانَهُ». فَوَالَّذِي فَلَقَ الْحَبَّةَ؛ مَا شَكَّكْتُ فِي قَضَاءٍ بَيْنَ اثْنَيْنِ». وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عَلِيٍّ أَنَّهُ قِيلَ لَهُ: مَا لَكَ أَكْثَرُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ حَدِيثًا؟ قَالَ: (إِنِّي كُنْتُ إِذَا سَأَلْتُهُ.. أَنْبَأَنِي، وَإِذَا سَكَتُّ.. ابْتَدَأَنِي). [تَقَدَّمَهُ بِالْقَضَاءِ وَالْعِلْمِ عَلَى غَيْرِهِ ؓ   وَأُخْرِجَ عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ: (عَلِيٌّ أَقْضَانَا). وَأَخْرَجَ الْحَاكِمُ عَنِ ابْنِ مَسْعُودٍ - ؓ قَالَ: (كُنَّا نَتَحَدَّثُ أَنْ أَقَضَى أَهْلِ الْمَدِينَةِ عَلِيٌّ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: (إِذَا حَدَّثَنَا ثِقَةٌ عَنْ عَلِيٍّ بِفُتْيَا.. لَا نَعْدُوهَا). وَأُخْرِجَ عَنْ سَعِيدِ ابْنِ الْمُسَيِّبِ قَالَ: (كَانَ عُمَرُ بْنُ الْخَطَّابِ يَتَعَوَّذُ بِاللَّهِ مِنْ مُعْضِلَةٍ لَيْسَ لَهَا أَبُو حَسَنٍ). وَأُخْرِجَ عَنْهُ قَالَ: (لَمْ يَكُنْ أَحَدٌ مِنَ الصَّحَابَةِ يَقُولُ: سَلُونِي إِلَّا عَلِيٌّ). وَأُخْرِجَ عَنْ عَائِشَةَ ؓ: أَنَّ عَلِيًّا ذُكِرَ عِنْدَهَا فَقَالَتْ: (أَمَا إِنَّهُ أَعْلَمُ مَنْ بَقِيَ بِالسُّنَّةِ). وَقَالَ مَسْرُوقٌ: (انْتَهَى عِلْمُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ إِلَى: عُمَرَ، وَعَلِيٍّ، وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ. وَقَالَ عَبْدُ اللَّهِ بْنُ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ: (كَانَ لَعَلِيٍّ مَا شِئْتَ مِنْ ضِرْسٍ قَاطِعٍ فِي الْعِلْمِ، وَكَانَ لَهُ السِّطَةُ فِي الْعَشِيرَةِ، وَالْقَدَمُ فِي الْإِسْلَامِ وَالصِّهْرُ بِرَسُولِ اللَّهِ ﷺ وَالْفِقْهُ فِي السُّنَّةِ، وَالنَّجْدَةُ فِي الْحَرْبِ، وَالْجُودُ فِي الْمَالِ). وَأَخْرَجَ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ» بِسَنَدٍ ضَعِيفٍ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «النَّاسُ مِنْ شَجَرٍ شَتَّى، وَأَنَا وَعَلِيٌّ مِنْ شَجَرَةٍ وَاحِدَةٍ». [مَا نَزَلَ فِيهِ مِنَ الْقُرْآنِ وَمَا خُصَّ بِهِ ؓ   وَأَخْرَجَ الطَّبَرَانِيُّ وَابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: (مَا أَنْزَلَ اللَّهُ: { يَا أَيُّهَا الَّذِينَ آمَنُوا } إِلَّا وَعَلِيٌّ أَمِيرُهَا وَشَرِيفُهَا، وَلَقَدْ عَاتَبَ اللَّهُ أَصْحَابَ مُحَمَّدٍ فِي غَيْرِ مَكَانٍ وَمَا ذَكَرَ عَلِيًّا إِلَّا بِخَيْرٍ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ عَبَّاسٍ قَالَ: (مَا نَزَلَ فِي أَحَدٍ مِنْ كِتَابِ اللَّهِ تَعَالَى مَا نَزَلَ فِي عَلِيٍّ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ ابْنِ عَبَّاسٍ قَالَ: (نَزَلَتْ فِي عَلِيٍّ ثَلَاثُمِائَةِ آيَةٍ). وَأَخْرَجَ الْبَزَّارُ عَنْ سَعْدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لَعَلِّي: «لَا يَحِلُّ لِأَحَدٍ أَنْ يُجْنِبَ فِي هَذَا الْمَسْجِدِ غَيْرِي وَغَيْرُكَ». وَأَخْرَجَ الطَّبَرَانِيُّ، وَالْحَاكِمُ وَصَحَّحَهُ، عَنْ أُمِّ سَلَمَةَ ؓ قَالَتْ: (كَانَ رَسُولُ اللَّهِ ﷺ إِذَا غَضِبَ.. لَمْ يَجْتَرِئْ أَحَدٌ أَنْ يُكَلِّمَهُ إِلَّا عَلِيٌّ).   وَأَخْرَجَ الطَّبَرَانِيُّ وَالْحَاكِمُ عَنِ ابْنِ مَسْعُودٍ ؓ أَنَّ النَّبِيَّ ﷺ: قَالَ: «النَّظَرُ إِلَى عَلِيٍّ عِبَادَةٌ»، إِسْنَادُهُ حَسَنٌ. وَأَخْرَجَ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ» عَنِ ابْنِ عَبَّاسٍ قَالَ: (كَانَتْ لَعَلِيٍّ ثَمَانِيَ عَشْرَةَ مَنْقَبَةً  مَا كَانَتْ لِأَحَدٍ مِنْ هَذِهِ الْأُمَّةِ). وَأَخْرَجَ أَبُو يَعْلَى عَنْ أَبِي هُرَيْرَةَ قَالَ: (قَالَ عُمَرُ بْنُ الْخَطَّابِ: لَقَدْ أُعْطِيَ عَلِيٌّ ثَلَاثَ خِصَالٍ؛ لَأَنْ تَكُونَ لِي خَصْلَةٌ مِنْهَا.. أَحَبُّ إِلَيَّ مِنْ أَنْ أُعْطَى حُمْرَ النَّعَمِ، قِيلَ: وَمَا هِيَ؟ قَالَ: تَزْوِيجُهُ ابْنَتَهُ، وَسُكْنَاهُ الْمَسْجِدَ، لَا يَحِلُّ لِي فِيهِ مَا يَحِلُّ لَهُ، وَالرَّايَةُ يَوْمَ خَيْبَرَ)، وَأَخْرَجَ أَحْمَدُ وَأَبُو يَعْلَى بِسَنَدٍ صَحِيحٍ عَنْ عَلِيٍّ قَالَ: (مَا رَمَدْتُ وَلَا صُدِعْتُ مُنْذُ مَسَحَ رَسُولُ اللَّهِ ﷺ وَجْهِي، وَتَفَلَ فِي عَيْنِي يَوْمَ خَيْبَرَ حِينَ أَعْطَانِي الرَّايَةَ). وَأَخْرَجَ أَبُو يَعْلَى وَالْبَزَّارُ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ: قَالَ:قَالَ رَسُولُ اللَّهِ ﷺ: «مَنْ آذَى عَلِيًّا.. فَقَدْ آذَانِي». وَأَخْرَجَ الطَّبَرَانِيُّ بِسَنَدٍ حَسَنٍ عَنْ أُمِّ سَلَمَةَ عَنْ رَسُولِ اللَّهِ ﷺ قَالَ: «مَنْ أَحَبَّ عَلِيًّا.. فَقَدْ أَحَبَّنِي، وَمَنْ أَحَبَّنِي فَقَدْ أَحَبَّ اللَّهَ، وَمَنْ أَبْغَضَ عَلِيًّا... فَقَدْ أَبْغَضَنِي، وَمَنْ أَبْغَضَنِي.. فَقَدْ أَبْغَضَ اللَّهَ». وَأَخْرَجَ أَحْمَدُ وَالْحَاكِمُ وَصَحَّحَهُ، عَنْ أُمِّ سَلَمَةَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «مَنْ سَبَّ عَلِيًّا.. فَقَدْ سَبَّنِي». وَأَخْرَجَ أَحْمَدُ وَالْحَاكِمُ بِسَنَدٍ صَحِيحٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَعَلِيٍّ: «إِنَّكَ تُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتَ عَلَى تَنْزِيلِهِ». [يَهْلِكُ فِيكَ اثْنَانِ   وَأَخْرَجَ الْبَزَّارُ وَأَبُو يَعْلَى وَالْحَاكِمُ عَنْ عَلِيٍّ قَالَ: دَعَانِي رَسُولُ اللَّهِ ﷺ قَالَ: « إِنَّ فِيكَ مَثَلًا مِنْ عِيسَى: أَبْغَضَتْهُ الْيَهُودُ حَتَّى بَهَتُوا أُمَّهُ، وَأَحَبَّتْهُ النَّصَارَى حَتَّى أَنْزَلُوهُ بِالْمَنْزِلِ الَّذِي لَيْسَ بِهِ». أَلَا وَإِنَّهُ يَهْلِكُ فِيَّ اثْنَانِ: مُحِبٌّ مُفْرِطٌ يُفْرِطُنِي بِمَا لَيْسَ فِيَّ، وَمُبْغِضٌ يَحْمِلُهُ شَنَآنِي عَلَى أَنْ يَبْهَتَنِي. وَأَخْرَجَ الطَّبَرَانِيُّ فِي «الْأَوْسَطِ» وَ«الصَّغِيرِ» عَنْ أُمِّ سَلَمَةَ قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: «عَلِيٌّ مَعَ الْقُرْآنِ، وَالْقُرْآنُ مَعَ عَلِيٍّ، لَا يَفْتَرِقَانِ حَتَّى يَرِدَا عَلَيَّ الْحَوْضَ». وَأَخْرَجَ أَحْمَدُ وَالْحَاكِمُ بِسَنَدٍ صَحِيحٍ عَنْ عَمَّارِ بْنِ يَاسِرٍ أَنَّ النَّبِيَّ ﷺ قَالَ لَعَلِيٍّ: «أَشْقَى النَّاسِ رَجُلَانِ: أُحَيْمِرُ ثَمُودَ الَّذِي عَقَرَ النَّاقَةَ، وَالَّذِي يَضْرِبُكَ يَا عَلِيُّ عَلَى هَذِهِ - يَعْنِي: قَرْنَهُ - حَتَّى تَبْتَلَّ مِنْهُ هَذِهِ» يَعْنِي: لِحْيَتَهُ.. وَأَخْرَجَ الْحَاكِمُ وَصَحَّحَهُ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: اشْتَكَى النَّاسُ عَلِيًّا، فَقَامَ رَسُولُ اللَّهِ ﷺ فِينَا خَطِيبًا فَقَالَ: «لَا تَشْكُوا عَلِيًّا، فَوَاللَّهِ إِنَّهُ لَأَخْشَنُ فِي ذَاتِ اللَّهِ، أَوْ سَبِيلِ اللَّهِ». حَدِيثٌ آخَرُ: عَنْ أَبِي الْبَخْتَرِيِّ، عَنْ عَلِيٍّ قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ﷺ إِلَى الْيَمَنِ وَأَنَا حَدِيثُ السِّنِّ، لَيْسَ لِي عِلْمٌ بِالْقَضَاءِ. قَالَ: فَضَرَبَ فِي صَدْرِي وَقَالَ: " إِنَّ اللَّهَ سَيَهْدِي قَلْبَكَ وَيُثَبِّتُ لِسَانَكَ ". قَالَ: فَمَا شَكَكْتُ فِي قَضَاءٍ بَيْنَ اثْنَيْنِ بَعْدُ. وَقَدْ ثَبَتَ عَنْ عُمَرَ أَنَّهُ كَانَ يَقُولُ: عَلِيٌّ أَقْضَانَا، وَأُبَيٌّ أَقْرَؤُنَا لِلْقُرْآنِ. حَدِيثٌ آخَرُ: عَنْ أُمِّ سَلَمَةَ قَالَتْ: وَالَّذِي أَحْلِفُ بِهِ إِنْ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ لَأَقْرَبُ النَّاسِ عَهْدًا بِرَسُولِ اللَّهِ ﷺ ; عُدْنَا رَسُولَ اللَّهِ ﷺ غَدَاةً بَعْدَ غَدَاةٍ يَقُولُ: " جَاءَ عَلِيٌّ ؟ " مِرَارًا، وَأَظُنُّهُ كَانَ بَعَثَهُ فِي حَاجَةٍ. قَالَتْ: فَجَاءَ بَعْدُ، فَظَنَنْتُ أَنَّ لَهُ إِلَيْهِ حَاجَةً، فَخَرَجْنَا مِنَ الْبَيْتِ فَقَعَدْنَا عِنْدَ الْبَابِ، فَكُنْتُ مِنْ أَدْنَاهُمْ إِلَى الْبَابِ، فَأَكَبَّ عَلَيْهِ عَلِيٌّ، فَجَعَلَ يُسَارُّهُ وَيُنَاجِيهِ، ثُمَّ قُبِضَ مِنْ يَوْمِهِ ذَلِكَ، فَكَانَ أَقْرَبَ النَّاسِ بِهِ عَهْدًا. حَدِيثٌ آخَرُ: عَنْ زَيْدِ بْنِ يُثَيْعٍ، عَنْ عَلِيٍّ قَالَ: قِيلَ: يَا رَسُولَ اللَّهِ، مَنْ نُؤَمِّرُ بَعْدَكَ ؟ قَالَ: " إِنْ تُؤَمِّرُوا أَبَا بَكْرٍ تَجِدُوهُ أَمِينًا زَاهِدًا فِي الدُّنْيَا رَاغِبًا فِي الْآخِرَةِ، وَإِنْ تُؤَمِّرُوا عُمَرَ تَجِدُوهُ قَوِيًّا أَمِينًا لَا يَخَافُ فِي اللَّهِ لَوْمَةَ لَائِمٍ، وَإِنْ تُؤَمِّرُوا عَلِيًّا، وَلَا أُرَاكُمْ فَاعِلِينَ، تَجِدُوهُ هَادِيًا مَهْدِيًّا يَأْخُذُ بِكُمُ الطَّرِيقَ الْمُسْتَقِيمَ ". حَدِيثٌ آخَرُ: عَنْ عَلِيٍّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " رَحِمَ اللَّهُ أَبَا بَكْرٍ، زَوَّجَنِي ابْنَتَهُ، وَحَمَلَنِي إِلَى دَارِ الْهِجْرَةِ، وَأَعْتَقَ بِلَالًا مِنْ مَالِهِ، رَحِمَ اللَّهُ عُمَرَ، يَقُولُ الْحَقَّ وَإِنْ كَانَ مُرًّا، تَرَكَهُ الْحَقُّ وَمَا لَهُ مِنْ صَدِيقٍ، رَحِمَ اللَّهُ عُثْمَانَ، تَسْتَحِيهِ الْمَلَائِكَةُ، رَحِمَ اللَّهُ عَلِيًّا، اللَّهُمَّ أَدِرِ الْحَقَّ مَعَهُ حَيْثُ دَارَ ". وَقَدْ وَرَدَ عَنْ أَبِي سَعِيدٍ وَأُمِّ سَلَمَةَ أَنَّ الْحَقَّ مَعَ عَلِيٍّ، ؓ، وَفِي كُلٍّ مِنْهُمَا نَظَرٌ. وَاللَّهُ أَعْلَمُ. حَدِيثٌ آخَرُ عَنْ أَبِي سَعِيدٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ ". فَقَالَ أَبُو بَكْرٍ: أَنَا هُوَ يَا رَسُولَ اللَّهِ ؟ قَالَ: " لَا ". فَقَالَ عُمَرُ: أَنَا هُوَ يَا رَسُولَ اللَّهِ ؟ قَالَ: " لَا، وَلَكِنَّهُ خَاصِفُ النَّعْلِ ". وَكَانَ قَدْ أَعْطَى عَلِيًّا نَعْلَهُ يَخْصِفُهُ. وَأَيْضًا حَدِيثَ عَلِيٍّ لِلزُّبَيْرِ: إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَكَ إِنَّكَ تُقَاتِلُنِي وَأَنْتَ ظَالِمٌ. فَرَجَعَ الزُّبَيْرُ، وَذَلِكَ يَوْمَ الْجَمَلِ، ثُمَّ قُتِلَ بَعْدَ مَرْجِعِهِ فِي وَادِي السِّبَاعِ. وَقَدَّمْنَا صَبْرَهُ وَصَرَامَتَهُ وَشَجَاعَتَهُ فِي يَوْمَيِ الْجَمَلِ وَصِفِّينَ، وَبَسَالَتَهُ وَفَضْلَهُ فِي يَوْمِ النَّهْرَوَانِ، وَمَا وَرَدَ فِي فَضْلِ طَائِفَتِهِ الَّذِينَ قَتَلُوا الْخَوَارِجَ، مِنَ الْأَحَادِيثِ. تَزْوِيجُ عَلِيٍّ فَاطِمَةَ الزَّهْرَاءَ، ؓ   قَالَ سُفْيَانُ الثَّوْرِيُّ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ أَبِيهِ: سَمِعَ رَجُلٌ عَلِيًّا عَلَى مِنْبَرِ الْكُوفَةِ يَقُولُ: أَرَدْتُ أَنْ أَخْطُبَ إِلَى رَسُولِ اللَّهِ ﷺ ابْنَتَهُ، ثُمَّ ذَكَرْتُ أَنْ لَا شَيْءَ لِي، ثُمَّ ذَكَرْتُ عَائِدَتَهُ وَصِلَتَهُ، فَخَطَبْتُهَا، فَقَالَ: " هَلْ عِنْدَكَ شَيْءٌ ؟ " قُلْتُ: لَا. قَالَ: " فَأَيْنَ دِرْعُكَ الْحُطَمِيَّةُ الَّتِي أَعْطَيْتُكَ يَوْمَ كَذَا وَكَذَا ؟ " قُلْتُ: عِنْدِي. قَالَ: " فَأَعْطِهَا ". فَأَعْطَيْتُهَا فَزَوَّجَنِي، فَلَمَّا كَانَ لَيْلَةً دَخَلْتُ عَلَيْهَا قَالَ: " لَا تُحَدِّثَا شَيْئًا حَتَّى آتِيَكُمَا ". قَالَ: فَأَتَانَا وَعَلَيْنَا قَطِيفَةٌ أَوْ كِسَاءٌ فَتَحَشْحَشْنَا، فَقَالَ: " مَكَانَكُمَا ". ثُمَّ دَعَا بِقَدَحٍ مِنْ مَاءٍ، فَدَعَا فِيهِ، ثُمَّ رَشَّهُ عَلَيَّ وَعَلَيْهَا، فَقُلْتُ: يَا رَسُولَ اللَّهِ، أَنَا أَحَبُّ إِلَيْكَ أَمْ هِيَ ؟ قَالَ: " هِيَ أَحَبُّ إِلَيَّ، وَأَنْتَ أَعَزُّ عَلَيَّ مِنْهَا ". وَعَنِ ابْنِ بُرَيْدَةَ، عَنْ أَبِيهِ، فَذَكَرَهُ بِأَبْسَطِ مِنْ هَذَا السِّيَاقِ، وَفِيهِ أَنَّهُ أَوْلَمَ عَلَيْهَا بِكَبْشٍ مِنْ عِنْدِ سَعْدٍ، وَآصُعٍ مِنَ الذُّرَةِ مِنْ عِنْدِ جَمَاعَةٍ مِنَ الْأَنْصَارِ، وَأَنَّهُ دَعَا لَهُمَا بَعْدَ مَا صَبَّ عَلَيْهِمَا الْمَاءَ، فَقَالَ: اللَّهُمَّ بَارِكْ فِيهِمَا، وَبَارِكْ عَلَيْهِمَا، وَبَارِكْ لَهُمَا فِي شَمْلِهِمَا ". يَعْنِي الْجِمَاعَ. وَعَنِ الشَّعْبِيِّ قَالَ: قَالَ عَلِيٌّ: مَا كَانَ لَنَا إِلَّا إِهَابُ كَبْشٍ نَنَامُ عَلَى نَاحِيَتِهِ وَتَعْجِنُ فَاطِمَةُ عَلَى نَاحِيَتِهِ. وَفِي رِوَايَةِ مُجَالِدٍ عَنِ الشَّعْبِيِّ: وَنَعْلِفُ عَلَيْهِ النَّاضِحَ بِالنَّهَارِ، وَمَا لِي خَادِمٌ عَلَيْهَا غَيْرَهَا. حَدِيثُ الطَّيْرِ  : عَنْ أَنَسٍ قَالَ: كَانَ عِنْدَ النَّبِيِّ ﷺ طَيْرٌ فَقَالَ: " اللَّهُمَّ ائْتِنِي بِأَحَبِّ خَلْقِكَ إِلَيْكَ يَأْكُلُ مَعِي هَذَا الطَّيْرَ ". فَجَاءَ عَلِيٌّ فَأَكَلَ مَعَهُ. ثُمَّ قَالَ التِّرْمِذِيُّ: غَرِيبٌ، لَا نَعْرِفُهُ مِنْ حَدِيثِ السُّدِّيِّ إِلَّا مِنْ هَذَا الْوَجْهِ. حَدِيثٌ آخَرُ: فِي فَضْلِ عَلِيٍّ، ؓ  : عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: خَرَجْتُ مَعَ رَسُولِ اللَّهِ ﷺ إِلَى امْرَأَةٍ مِنَ الْأَنْصَارِ فِي نَخْلٍ لَهَا يُقَالُ لَهُ: الْأَسْوَافُ. فَفَرَشَتْ لِرَسُولِ اللَّهِ ﷺ تَحْتَ صَوْرٍ لَهَا مَرْشُوشٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: " الْآنَ يَأْتِيكُمْ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ ". فَجَاءَ أَبُو بَكْرٍ، ثُمَّ قَالَ: " الْآنَ يَأْتِيكُمْ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ ". فَجَاءَ عُمَرُ، ثُمَّ قَالَ: " الْآنَ يَأْتِيكُمْ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ ". قَالَ: فَلَقَدْ رَأَيْتُهُ مُطَأْطِئًا رَأْسَهُ مِنْ تَحْتِ الصَّوْرِ، ثُمَّ يَقُولُ: " اللَّهُمَّ إِنْ شِئْتَ جَعَلَتْهُ عَلِيًّا ". فَجَاءَ عَلِيٌّ، ثُمَّ إِنَّ الْأَنْصَارِيَّةَ ذَبَحَتْ لِرَسُولِ اللَّهِ ﷺ شَاةً وَصَنَعَتْهَا، فَأَكَلَ وَأَكَلْنَا، فَلَمَّا حَضَرَتِ الظَّهْرُ قَامَ يُصَلِّي وَصَلَّيْنَا، مَا تَوَضَّأَ وَلَا تَوَضَّأْنَا، فَلَمَّا حَضَرَتِ الْعَصْرُ صَلَّى، وَمَا تَوَضَّأَ وَلَا تَوَضَّأْنَا. حَدِيثٌ آخَرُ: عَنْ جَابِرٍ قَالَ: دَعَا رَسُولُ اللَّهِ ﷺ عَلِيًّا يَوْمَ الطَّائِفِ فَانْتَجَاهُ، فَقَالَ النَّاسُ: لَقَدْ طَالَ نَجْوَاهُ مَعَ ابْنِ عَمِّهِ. فَقَالَ رَسُولُ اللَّهِ ﷺ: " مَا انْتَجَيْتُهُ وَلَكِنَّ اللَّهَ انْتَجَاهُ ". ثُمَّ قَالَ: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ الْأَجْلَحِ، وَعَنْ جَابِرِ بْنِ صُبْحٍ، حَدَّثَتْنِي أُمِّي أُمُّ شَرَاحِيلَ، حَدَّثَتْنِي أُمُّ عَطِيَّةَ قَالَتْ: بَعَثَ رَسُولُ اللَّهِ ﷺ جَيْشًا فِيهِمْ عَلِيٌّ. قَالَتْ: فَسَمِعْتُ رَسُولَ اللَّهِ ﷺ وَهُوَ رَافِعٌ يَدَيْهِ يَقُولُ: " اللَّهُمَّ لَا تُمِتْنِي حَتَّى تُرِيَنِي عَلِيًّا ". ثُمَّ قَالَ: هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، إِنَّمَا نَعْرِفُهُ مِنْ هَذَا الْوَجْهِ. حَدِيثٌ آخَرُ: عَنْ عَبْدِ اللَّهِ بْنِ ظَالِمٍ الْمَازِنِيِّ قَالَ: لَمَّا خَرَجَ مُعَاوِيَةُ مِنَ الْكُوفَةِ اسْتَعْمَلَ الْمُغِيرَةَ بْنَ شُعْبَةَ. قَالَ: فَأَقَامَ خُطَبَاءَ يَقَعُونَ فِي عَلِيٍّ. قَالَ: وَأَنَا إِلَى جَنْبِ سَعِيدِ بْنِ زَيْدِ بْنِ عُمَرَ بْنِ نُفَيْلٍ. قَالَ: فَغَضِبَ، فَقَامَ وَأَخَذَ بِيَدِي فَتَبِعْتُهُ، فَقَالَ: أَلَا تَرَى إِلَى هَذَا الرَّجُلِ الظَّالِمِ لِنَفَسِهِ الَّذِي يَأْمُرُ بِلَعْنِ رَجُلٍ مِنْ أَهْلِ الْجَنَّةِ ! وَأَشْهَدُ عَلَى التِّسْعَةِ أَنَّهُمْ مِنْ أَهْلِ الْجَنَّةِ، وَلَوْ شَهِدْتُ عَلَى الْعَاشِرِ لَمْ آثَمْ. قَالَ: قُلْتُ: وَمَا ذَاكَ ؟ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " اثْبُتْ حِرَاءُ، فَلَيْسَ عَلَيْكَ إِلَّا نَبِيٌّ أَوْ صِدِّيقٌ أَوْ شَهِيدٌ ". قَالَ: قُلْتُ: مَنْ هُمْ ؟ فَقَالَ: رَسُولُ اللَّهِ ﷺ، وَأَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٍّ، وَالزُّبَيْرُ، وَطَلْحَةُ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَسَعْدُ بْنُ مَالِكٍ. قَالَ: قُلْتُ: وَمَنِ الْعَاشِرُ ؟ قَالَ: قَالَ: أَنَا. حَدِيثٌ آخَرُ: عَنْ حُبْشِيِّ بْنِ جُنَادَةَ السَّلُولِيِّ - وَكَانَ قَدْ شَهِدَ حَجَّةَ الْوَدَاعِ - قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: عَلِيٌّ مِنِّي وَأَنَا مِنْهُ، وَلَا يُؤَدِّي عَنِّي إِلَّا أَنَا أَوْ عَلِيٌّ ". حَدِيثٌ آخَرُ: عَنْ أَبِي بَكْرٍ، أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَهُ بِ " بَرَاءَةٌ " إِلَى أَهْلِ مَكَّةَ: لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ، وَلَا يَدْخُلُ الْجَنَّةَ إِلَّا نَفْسٌ مُؤْمِنَةٌ، مَنْ كَانَ بَيْنَهُ وَبَيْنَ رَسُولِ اللَّهِ ﷺ مُدَّةٌ فَأَجَلُهُ إِلَى مُدَّتِهِ، وَاللَّهُ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولُهُ. قَالَ: فَسَارَ بِهَا ثَلَاثًا، ثُمَّ قَالَ لِعَلِيٍّ: " الْحَقْهُ وَرُدَّ عَلَيَّ أَبَا بَكْرٍ، وَبَلِّغْهَا أَنْتَ ". قَالَ: فَلَمَّا قَدِمَ أَبُو بَكْرٍ عَلَى رَسُولِ اللَّهِ ﷺ بَكَى وَقَالَ: يَا رَسُولَ اللَّهِ، حَدَثَ فِيَّ شَيْءٌ ؟ قَالَ: " مَا حَدَثَ فِيكَ إِلَّا خَيْرٌ، وَلَكِنْ أُمِرْتُ أَنْ لَا يُبَلِّغَهُ إِلَّا أَنَا أَوْ رَجُلٌ مِنْ أَهْلِ بَيْتِي ". ذِكْرُ تَقَدُّمِ إِسْلَامِهِ عَنْ جَعْفَرُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ، قَالَ: بُعِثَ النَّبِيُّ ﷺ وَعَلِيُّ ابْنُ سَبْعِ سِنِينَ. قَالَ ابنُ الجوزيّ: وَفِي رِوَايَةٍ أُخْرَى أَنَّهُ كَانَ ابْنَ ثَمَانِ سِنِينَ. وَعَنِ الْحَسَنِ بْنِ زَيْدٍ: أَنَّ عَلِيًّا حِينَ دَعَاهُ النَّبِيُّ ﷺ إِلَى الْإِسْلَامِ كَانَ ابْنَ تِسْعِ سِنِينَ. قَالَ الْحَسَنُ بْنُ زَيْدٍ: وَيُقَالُ: دُونَ تِسْعِ سِنِينَ، وَلَمْ يَعْبُدِ الْأَوْثَانَ قَطُّ لِصِغَرِهِ. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: وَأَخْبَرَنَا مُحَمَّدُ بْنُ عُمَرَ، قَالَ: وَأَصْحَابُنَا مُجْمِعُونَ أَنَّ أَوَّلَ أَهْلِ الْقِبْلَةِ الَّذِي اسْتَجَابَ لِرَسُولِ اللَّهِ ﷺ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ  ، ثُمَّ اخْتُلِفَ عِنْدَنَا فِي ثَلَاثَةِ نَفَرٍ، أَيُّهُمْ أَسْلَمَ أَوَّلًا، فِي أَبِي بَكْرٍ، وَعَلِيٍّ، وَزَيْدِ بْنِ حَارِثَةَ، وَمَا نَجِدُ إِسْلَامَ عَلِيٍّ صَحِيحًا إِلَّا وَهُوَ ابْنُ إِحْدَى عَشْرَةِ سَنَةً.

     ✧ Section On the hadiths related concerning his merit Aḥmad b. Ḥanbal said: “No virtues have been related for any of the Companions of the Messenger of God ﷺ like those related for ʿAlī ؓ.” Al-Ḥākim cited it. Al-Bukhārī and Muslim cited from Saʿd b. Abī Waqqāṣ: that the Messenger of God ﷺ left ʿAlī b. Abī Ṭālib behind during the expedition of Tabūk, and he said: “O Messenger of God, are you leaving me behind among the women and children?” He said: “Are you not content to be to me as Hārūn was to Mūsā, except that there is no prophet after me?” And from Sahl b. Saʿd: that the Messenger of God ﷺ said on the day of Khaybar: “I will certainly give the banner tomorrow to a man through whose hands God will grant victory, one who loves God and His Messenger, and whom God and His Messenger love.” The people spent that night wondering which of them would be given it. When morning came, the people went to the Messenger of God ﷺ, every one of them hoping to be given it. He said: “Where is ʿAlī b. Abī Ṭālib?” It was said: “He is complaining of pain in his eyes.” He said: “Send for him.” He was brought, and the Messenger of God ﷺ spat into his eyes and prayed for him, and he recovered as if he had had no pain, and he gave him the banner. yadūkūna: that is, they discussed and conversed. Muslim cited from Saʿd b. Abī Waqqāṣ, who said: When this verse came down: “Let us call our sons and your sons” … the Messenger of God ﷺ called ʿAlī, Fāṭimah, Ḥasan, and Ḥusayn and said: “O God, these are my family.” [The Prophet's ﷺ supplication for our master ʿAlī ؓ] Al-Tirmidhī cited from Abū Sarīḥah or Zayd b. Arqam, from the Prophet ﷺ, that he said: “Whoever I am his mawlā, ʿAlī is his mawlā.” [Four whom God and His Messenger love] Al-Tirmidhī and al-Ḥākim, who declared it authentic, cited from Buraydah, who said: The Messenger of God ﷺ said: “God has commanded me to love four, and He has informed me that He loves them.” It was said: “O Messenger of God, name them for us.” He said: “ʿAlī is one of them — he said that three times — and Abū Dharr, al-Miqdād, and Salmān.” Al-Tirmidhī, al-Nasāʾī, and Ibn Mājah cited from Ḥabashī b. Junādah, who said: The Messenger of God ﷺ said: “ʿAlī is from me, and I am from ʿAlī.” Al-Tirmidhī cited from Ibn ʿUmar, who said: The Messenger of God ﷺ established brotherhood between his Companions, and ʿAlī came with tears flowing from his eyes and said: “O Messenger of God, you have made brotherhood between your Companions but you have not made brotherhood between me and anyone.” The Messenger of God ﷺ said to him: “You are my brother in this world and the Hereafter.” Muslim cited from ʿAlī, who said: “By Him who split the grain and created the soul, it is indeed the covenant of the unlettered Prophet to me that none loves me but a believer, and none hates me but a hypocrite.” Al-Tirmidhī cited from Abū Saʿīd al-Khudrī, who said: “We used to recognize the hypocrites by their hatred of ʿAlī.” Al-Bazzār and al-Ṭabarānī in al-Awsaṭ cited it from Jābir b. ʿAbd Allāh. Al-Tirmidhī and al-Ḥākim cited from ʿAlī, who said: The Messenger of God ﷺ said: “I am the city of knowledge, and ʿAlī is its gate.” This is a ḥasan hadith according to what is correct, not ṣaḥīḥ as al-Ḥākim said, and not fabricated as a number of scholars, including Ibn al-Jawzī and al-Nawawī, said. I have explained its status in al-Taʿaqqubāt ʿalā al-Mawḍūʿāt. Al-Ḥākim, who declared it authentic, cited from ʿAlī, who said: The Messenger of God ﷺ sent me to Yemen, and I said: “O Messenger of God, you have sent me while I am a young man to judge between them, and I do not know what judgment is.” He struck my chest with his hand and then said: “O God, guide his heart and make firm his tongue.” By Him who split the grain, I have never doubted in a judgment between two people since. Ibn Saʿd cited from ʿAlī that it was said to him: “Why do you have more hadiths than the rest of the Companions of the Messenger of God ﷺ?” He said: “When I asked him, he informed me, and when I was silent, he began with me.” [He was distinguished in judgment and knowledge above others ؓ] It is cited from Abū Hurayrah ؓ, who said: ʿUmar b. al-Khaṭṭāb said: “ʿAlī is the best judge among us.” Al-Ḥākim cited from Ibn Masʿūd ؓ, who said: “We used to say that the best judge among the people of Madinah was ʿAlī.” Ibn Saʿd cited from Ibn ʿAbbās, who said: “When a trustworthy person relates to us a legal opinion from ʿAlī, we do not go beyond it.” It is cited from Saʿīd b. al-Musayyib, who said: “ʿUmar b. al-Khaṭṭāb used to seek refuge with God from a difficult problem for which Abū Ḥasan was not present.” It is cited from him that he said: “None of the Companions used to say, ‘Ask me,’ except ʿAlī.” It is cited from ʿĀʾishah ؓ: that ʿAlī was mentioned in her presence and she said: “Indeed, he is the most knowledgeable of those who remain concerning the Sunnah.” Masrūq said: “The knowledge of the Companions of the Messenger of God ﷺ ended with ʿUmar, ʿAlī, and ʿAbd Allāh b. Masʿūd.” ʿAbd Allāh b. ʿAyyāsh b. Abī Rabīʿah said: “ʿAlī had as much as you could wish of incisive knowledge, and he had prominence in his clan, precedence in Islam, marriage ties with the Messenger of God ﷺ, understanding of the Sunnah, courage in war, and generosity with wealth.” Al-Ṭabarānī in al-Awsaṭ cited with a weak chain from Jābir b. ʿAbd Allāh, who said: The Messenger of God ﷺ said: “People are from different trees, but I and ʿAlī are from one tree.” [What was revealed concerning him in the Qurʾān and what he was singled out for ؓ] Al-Ṭabarānī and Ibn Abī Ḥātim cited from Ibn ʿAbbās, who said: “God did not reveal ‘O you who believe’ except that ʿAlī was its chief and its noble one, and God reproached the Companions of Muḥammad in more than one place, but He never mentioned ʿAlī except with good.” Ibn ʿAsākir cited from Ibn ʿAbbās, who said: “Nothing was revealed in the Book of God, Exalted is He, about anyone like what was revealed about ʿAlī.” Ibn ʿAsākir cited from Ibn ʿAbbās, who said: “Three hundred verses were revealed concerning ʿAlī.” Al-Bazzār cited from Saʿd, who said: The Messenger of God ﷺ said to ʿAlī: “It is not lawful for anyone to be in a state of major ritual impurity in this mosque except me and you.” Al-Ṭabarānī and al-Ḥākim, who declared it authentic, cited from Umm Salamah ؓ, who said: “When the Messenger of God ﷺ was angry, no one dared to speak to him except ʿAlī.” Al-Ṭabarānī and al-Ḥākim cited from Ibn Masʿūd ؓ that the Prophet ﷺ said: “Looking at ʿAlī is an act of worship.” Its chain is ḥasan. Al-Ṭabarānī in al-Awsaṭ cited from Ibn ʿAbbās, who said: “ʿAlī had eighteen merits that no one else in this community had.” Abū Yaʿlā cited from Abū Hurayrah, who said: “ʿUmar b. al-Khaṭṭāb said: ʿAlī was given three qualities; if I had one of them, it would be dearer to me than being given red camels. It was said: ‘What are they?’ He said: ‘His marriage to his daughter, his dwelling in the mosque — it is not lawful for me in it what is lawful for him — and the banner on the day of Khaybar.’” Aḥmad and Abū Yaʿlā cited with a sound chain from ʿAlī, who said: “I have not suffered inflammation of the eyes or headache since the Messenger of God ﷺ wiped my face and spat into my eye on the day of Khaybar when he gave me the banner.” Abū Yaʿlā and al-Bazzār cited from Saʿd b. Abī Waqqāṣ, who said: The Messenger of God ﷺ said: “Whoever harms ʿAlī has harmed me.” Al-Ṭabarānī cited with a ḥasan chain from Umm Salamah, from the Messenger of God ﷺ, that he said: “Whoever loves ʿAlī has loved me, and whoever loves me has loved God, and whoever hates ʿAlī has hated me, and whoever hates me has hated God.” Aḥmad and al-Ḥākim, who declared it authentic, cited from Umm Salamah: I heard the Messenger of God ﷺ say: “Whoever reviles ʿAlī has reviled me.” Aḥmad and al-Ḥākim cited with a sound chain from Abū Saʿīd al-Khudrī: that the Messenger of God ﷺ said to ʿAlī: “You will fight for the interpretation of the Qurʾān as you fought for its revelation.” [Two will perish because of you] Al-Bazzār, Abū Yaʿlā, and al-Ḥākim cited from ʿAlī, who said: The Messenger of God ﷺ called me and said: “In you there is a likeness to ʿĪsā: the Jews hated him until they slandered his mother, and the Christians loved him until they placed him in a station that was not his. Indeed, two will perish because of me: an excessive lover who attributes to me what is not in me, and a hater whose hatred of me drives him to slander me.” Al-Ṭabarānī in al-Awsaṭ and al-Ṣaghīr cited from Umm Salamah, who said: I heard the Messenger of God ﷺ say: “ʿAlī is with the Qurʾān, and the Qurʾān is with ʿAlī; they will not separate until they return to me at the Ḥawḍ.” Aḥmad and al-Ḥākim cited with a sound chain from ʿAmmār b. Yāsir that the Prophet ﷺ said to ʿAlī: “The most wretched of people are two men: the reddish one of Thamūd who hamstrung the she-camel, and the one who strikes you on this” — meaning his head — “until this” — meaning his beard — “is moistened with it.” Al-Ḥākim, who declared it authentic, cited from Abū Saʿīd al-Khudrī, who said: The people complained about ʿAlī, and the Messenger of God ﷺ stood among us as a preacher and said: “Do not complain about ʿAlī, for by God, he is indeed harsh in the cause of God, or in the path of God.” Another hadith: from Abū al-Bakhtarī, from ʿAlī, who said: The Messenger of God ﷺ sent me to Yemen when I was young and had no knowledge of judgment. He said: “He struck my chest and said: ‘God will guide your heart and make firm your tongue.’” He said: “After that I never doubted in a judgment between two people.” It is established from ʿUmar that he used to say: “ʿAlī is the best judge among us, and Ubayy is the best reciter of the Qurʾān among us.” Another hadith: From Umm Salamah, who said: By the One by whom I swear, ʿAlī b. Abī Ṭālib was indeed the closest of people in covenant with the Messenger of God ﷺ. We visited the Messenger of God ﷺ morning after morning, and he would say: “Has ʿAlī come?” repeatedly, and I think he had sent him on an errand. She said: He came later, and I thought he had a need with him, so we left the house and sat by the door, and I was the nearest of them to the door. ʿAlī leaned over him and began to whisper to him and converse secretly with him. Then he passed away that very day, and he was the closest of people in covenant with him. Another hadith: From Zayd b. Yuthayʿ, from ʿAlī, who said: It was said: “O Messenger of God, whom shall we appoint as leader after you?” He said: “If you appoint Abū Bakr, you will find him trustworthy, abstinent in this world, desirous of the Hereafter. If you appoint ʿUmar, you will find him strong, trustworthy, not fearing in God the reproach of any reproacher. If you appoint ʿAlī — and I do not think you will do so — you will find him a guide, rightly guided, who will take you along the straight path.” Another hadith: From ʿAlī, who said: The Messenger of God ﷺ said: “May God have mercy on Abū Bakr; he married me to his daughter, carried me to the abode of emigration, and freed Bilāl from his wealth. May God have mercy on ʿUmar; he speaks the truth even if it is bitter, and the truth has left him without any friend. May God have mercy on ʿUthmān; the angels are shy of him. May God have mercy on ʿAlī; O God, turn the truth with him wherever he turns.” It has been related from Abū Saʿīd and Umm Salamah that the truth is with ʿAlī, ؓ, but in each of them there is something to consider. And God knows best. Another hadith: From Abū Saʿīd, who said: I heard the Messenger of God ﷺ say: “Among you there is one who will fight for the interpretation of the Qurʾān as I fought for its revelation.” Abū Bakr said: “Am I he, O Messenger of God?” He said: “No.” ʿUmar said: “Am I he, O Messenger of God?” He said: “No, but it is the mender of the sandal.” He had given ʿAlī his sandal to mend. And also the hadith of ʿAlī to al-Zubayr: that the Messenger of God ﷺ said to you: “You will fight me while you are a wrongdoer.” So al-Zubayr turned back, and that was on the day of the Camel, and then he was killed after his return in the Valley of al-Sibāʿ. We have already presented his patient endurance, resoluteness, and courage on the days of the Camel and Ṣiffīn, and his valor and excellence on the day of al-Nahrawān, and the hadiths related concerning the merit of his party who killed the Khawārij. The marriage of ʿAlī to Fāṭimah al-Zahrāʾ, ؓ Sufyān al-Thawrī said, from Ibn Abī Najīḥ, from his father: A man heard ʿAlī on the pulpit of Kufa saying: I wanted to ask the Messenger of God ﷺ for his daughter in marriage, then I remembered that I had nothing, then I remembered his kindness and his connection, so I asked for her. He said: “Do you have anything?” I said: “No.” He said: “Where is your Ḥuṭamī coat of mail that I gave you on such-and-such a day?” I said: “I have it.” He said: “Give it.” I gave it, and he married me to her. When it was the night I entered upon her, he said: “Do not say anything until I come to you.” He said: He came to us while we were under a velvet cloth or a blanket, and we made room for him, and he said: “Stay where you are.” Then he called for a cup of water, invoked over it, and then sprinkled it on me and on her. I said: “O Messenger of God, am I more beloved to you or she?” He said: “She is more beloved to me, and you are dearer to me than her.” And from Ibn Buraydah, from his father, he mentioned it in more detail than this account, and in it is that he held a wedding feast for her with a ram from Saʿd and measures of corn from a group of the Anṣār, and that he supplicated for them after he had poured the water on them, saying: “O God, bless them, bless upon them, and bless for them in their union” — meaning sexual intercourse. And from al-Shaʿbī, who said: ʿAlī said: “We had nothing but a ram's hide; we slept on one side of it, and Fāṭimah kneaded dough on the other side.” In Mujālid's narration from al-Shaʿbī: “And during the day we fed the water-carrying camel on it, and I had no servant for her other than that.” The hadith of the bird: from Anas, who said: The Prophet ﷺ had a bird, and he said: “O God, bring me the most beloved of Your creation to You to eat with me this bird.” ʿAlī came and ate with him. Then al-Tirmidhī said: It is gharīb; we do not know it from the hadith of al-Suddī except through this route. Another hadith on the merit of ʿAlī, ؓ: from Jābir b. ʿAbd Allāh, who said: I went out with the Messenger of God ﷺ to a woman of the Anṣār in a palm grove of hers called al-Aswāf. She spread for the Messenger of God ﷺ beneath a palm tree of hers that had been sprinkled with water, and the Messenger of God ﷺ said: “Now a man from the people of Paradise will come to you.” Abū Bakr came, then he said: “Now a man from the people of Paradise will come to you.” ʿUmar came, then he said: “Now a man from the people of Paradise will come to you.” He said: I saw him lower his head beneath the palm tree, then say: “O God, if You will, make it ʿAlī.” ʿAlī came. Then the Anṣārī woman slaughtered a sheep for the Messenger of God ﷺ and prepared it, and he ate and we ate. When the time for the noon prayer came, he stood and prayed, and we prayed, and he did not perform ablution, nor did we. When the time for the afternoon prayer came, he prayed, and he did not perform ablution, nor did we. Another hadith: from Jābir, who said: The Messenger of God ﷺ called ʿAlī on the day of al-Ṭāʾif and had a private conversation with him. The people said: “His private conversation with his cousin has lasted long.” The Messenger of God ﷺ said: “I did not have a private conversation with him, but God had a private conversation with him.” Then he said: This is a ḥasan gharīb hadith; we do not know it except from the hadith of al-Ajlaḥ. And from Jābir b. Ṣubḥ, my mother Umm Sharāḥīl related to me, Umm ʿAṭiyyah related to me, saying: The Messenger of God ﷺ sent an army in which ʿAlī was included. She said: I heard the Messenger of God ﷺ while he was raising his hands, saying: “O God, do not let me die until You show me ʿAlī.” Then he said: This is a ḥasan gharīb hadith; we know it only through this route. Another ḥadīth: From ʿAbd Allāh b. Ẓālim al-Māzinī, who said: When Muʿāwiyah left al-Kūfah, he appointed al-Mughīrah b. Shuʿbah as governor. He said: He set up preachers who reviled ʿAlī. He said: I was beside Saʿīd b. Zayd b. ʿUmar b. Nufayl. He said: He became angry, stood up, took me by the hand, and I followed him. He said: Do you not see this man who wrongs himself, who commands the cursing of a man from the people of Paradise! I bear witness that the nine are from the people of Paradise, and if I were to bear witness about the tenth, I would not be sinning. He said: I said: And what is that? He said: The Messenger of Allah ﷺ said: "Be still, Ḥirāʾ, for upon you is none but a prophet, a ṣiddīq, or a martyr." He said: I said: Who are they? He said: The Messenger of Allah ﷺ, Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, al-Zubayr, Ṭalḥah, ʿAbd al-Raḥmān b. ʿAwf, and Saʿd b. Mālik. He said: I said: And who is the tenth? He said: He said: I am. Another ḥadīth: From Ḥubshī b. Junādah al-Salūlī — and he had witnessed the Farewell Pilgrimage — who said: The Messenger of Allah ﷺ said: "ʿAlī is from me and I am from him, and none delivers on my behalf except me or ʿAlī." Another ḥadīth: From Abū Bakr, that the Messenger of Allah ﷺ sent him with "Barāʾah" to the people of Makkah: "No polytheist shall perform pilgrimage after this year, and no one shall circumambulate the House naked, and none shall enter Paradise except a believing soul. Whoever has a treaty with the Messenger of Allah ﷺ, its term is until its appointed time. And Allah is free from disavowal of the polytheists, and His Messenger." He said: He traveled with it for three days, then said to ʿAlī: "Catch up with him and send Abū Bakr back to me, and you convey it." He said: When Abū Bakr came to the Messenger of Allah ﷺ, he wept and said: O Messenger of Allah, has something occurred concerning me? He said: "Nothing has occurred concerning you except good, but I was commanded that none should convey it except me or a man from my household." Mention of the earliness of his Islam From Jaʿfar b. Muḥammad, from his father, who said: The Prophet ﷺ was sent and ʿAlī was seven years old. Ibn al-Jawzī said: In another narration, he was eight years old. From al-Ḥasan b. Zayd: That ʿAlī, when the Prophet ﷺ called him to Islam, was nine years old. Al-Ḥasan b. Zayd said: It is also said: less than nine years old, and he never worshipped idols at all because of his young age. Muḥammad b. Saʿd said: Muḥammad b. ʿUmar informed us, saying: Our companions are unanimous that the first of the people of the qiblah to respond to the Messenger of Allah ﷺ was Khadījah bt. Khuwaylid, then they disagreed among us about three men: which of them embraced Islam first — Abū Bakr, ʿAlī, and Zayd b. Ḥārithah. And we do not find ʿAlī's Islam to be sound except that he was eleven years old.

251. Tarikh (al-Tabari) 2048No grade recorded

     فَصْلٌ فِي ذِكْرِ شَيْءٍ مِنْ سِيرَتِهِ الْعَادِلَةِ وَطَرِيقَتِهِ الْفَاضِلَةِ وَمَوَاعِظِهِ وَقَضَايَاهُ الْفَاصِلَةِ  ، وَخُطَبِهِ الْكَامِلَةِ وَحِكَمِهِ الَّتِي هِيَ إِلَى الْقُلُوبِ وَاصِلَةٌ قَالَ عَبْدُ الْوَارِثِ عَنْ أَبِي عَمْرِو بْنِ الْعَلَاءِ، عَنْ أَبِيهِ قَالَ: خَطَبَ عَلِيٌّ فَقَالَ: أَيُّهَا النَّاسُ، وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا رَزَأْتُ مِنْ مَالِكُمْ قَلِيلًا وَلَا كَثِيرًا إِلَّا هَذِهِ. وَأَخْرَجَ قَارُورَةً مِنْ كُمِّ قَمِيصِهِ فِيهَا طِيبٌ. فَقَالَ: أَهْدَاهَا إِلَى الدِّهْقَانُ. ثُمَّ أَتَى بَيْتَ الْمَالِ فَقَالَ: خُذُوا. وَأَنْشَأَ يَقُولُ: أَفْلَحَ مَنْ كَانَتْ لَهُ قَوْصَرَّهْ يَأْكُلُ مِنْهَا كُلَّ يَوْمٍ تَمْرَهْ وَفِي رِوَايَةٍ: مَرَّهْ. وَفِي رِوَايَةٍ: طُوبَى لِمَنْ كَانَتْ لَهُ قَوْصَرَّهْ................................ وَعَنْ عَبْدِ اللَّهِ بْنِ زُرَيْرٍ الْغَافِقِيِّ قَالَ: دَخَلْنَا مَعَ عَلِيٍّ يَوْمَ الْأَضْحَى، فَقَرَّبَ إِلَيْنَا خَزِيرَةً، فَقُلْنَا: أَصْلَحَكَ اللَّهُ، لَوْ قَدَّمْتَ إِلَيْنَا هَذَا الْبَطَّ وَالْإِوَزَّ، فَإِنَّ اللَّهَ قَدْ أَكْثَرَ الْخَيْرَ. فَقَالَ: يَا ابْنَ زُرَيْرٍ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " لَا يَحِلُّ لِلْخَلِيفَةِ مِنْ مَالِ اللَّهِ إِلَّا قَصْعَتَانِ ; قَصْعَةٌ يَأْكُلُهَا هُوَ وَأَهْلُهُ، وَقَصْعَةٌ يُطْعِمُهَا النَّاسَ ". وَعَنْ هَارُونَ بْنِ عَنْتَرَةَ عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْخَوَرْنَقِ وَعَلَيْهِ قَطِيفَةٌ وَهُوَ يُرْعِدُ مِنَ الْبَرْدِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ اللَّهَ قَدْ جَعَلَ لَكَ وَلِأَهْلِ بَيْتِكَ نَصِيبًا فِي هَذَا الْمَالِ، وَأَنْتَ تَفْعَلُ بِنَفْسِكَ هَذَا ؟ ! فَقَالَ: إِنِّي وَاللَّهِ لَا أَرْزَأُ مِنْ مَالِكُمْ شَيْئًا، وَهَذِهِ الْقَطِيفَةُ هِيَ الَّتِي خَرَجْتُ بِهَا مِنْ بَيْتِي. أَوْ قَالَ: مِنَ الْمَدِينَةِ. وَقَالَ أَبُو نُعَيْمٍ: سَمِعْتُ سُفْيَانَ الثَّوْرِيَّ يَقُولُ: مَا بَنَى عَلِيٌّ لَبِنَةً عَلَى لَبِنَةٍ، وَلَا قَصَبَةً عَلَى قَصَبَةٍ، وَإِنْ كَانَ لَيُؤْتَى بِجَبُوبِهِ مِنَ الْمَدِينَةِ فِي جِرَابٍ. وَعَنْ مُجِمِّعِ بْنِ سَمْعَانَ التَّيْمِيِّ قَالَ: خَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ بِسَيْفِهِ إِلَى السُّوقِ فَقَالَ: مَنْ يَشْتَرِي مِنِّي سَيْفِي هَذَا ؟ فَلَوْ كَانَ عِنْدِي أَرْبَعَةُ دَرَاهِمَ أَشْتَرِي بِهَا إِزَارًا مَا بِعْتُهُ. وَعَنْ جَعْفَرٍ - قَالَ: أَظُنُّهُ عَنْ أَبِيهِ - أَنَّ عَلِيًّا كَانَ إِذَا لَبِسَ قَمِيصًا مَدَّ يَدَهُ فِي كُمِّهِ، فَمَا فَضَلَ مِنَ الْكُمِّ عَنِ الْأَصَابِعِ قَطَعَهُ، وَقَالَ: لَيْسَ لِلْكُمِّ فَضْلٌ عَنِ الْأَصَابِعِ. وَعَنِ ابْنِ عَبَّاسٍ قَالَ: اشْتَرَى عَلِيٌّ قَمِيصًا بِثَلَاثَةِ دَرَاهِمَ وَهُوَ خَلِيفَةٌ، وَقَطَعَ كُمَّهُ مِنْ مَوْضِعِ الرُّسْغَيْنِ، وَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي هَذَا مِنْ رِيَاشِهِ. وَعَنْ مَوْلًى لِأَبِي عُصَيْفِيرٍ قَالَ: رَأَيْتُ عَلِيًّا خَرَجَ فَأَتَى رَجُلًا مِنْ أَصْحَابِ الْكَرَابِيسِ، فَقَالَ لَهُ: عِنْدَكَ قَمِيصٌ سُنْبُلَانِيٌّ ؟ قَالَ: فَأَخْرُجُ إِلَيْهِ قَمِيصًا فَلَبِسَهُ، فَإِذَا هُوَ إِلَى نِصْفِ سَاقَيْهِ، فَنَظَرَ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ فَقَالَ: مَا أَرَى إِلَّا قَدْرًا حَسَنًا، بِكَمْ هُوَ ؟ قَالَ: بِأَرْبَعَةِ دَرَاهِمَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: فَحَلَّهَا مِنْ إِزَارِهِ فَدَفَعَهَا إِلَيْهِ، ثُمَّ انْطَلَقَ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: أَنَا الْفَضْلُ بْنُ دُكَيْنٍ، أَنَا الْحَسَنُ بْنُ جُرْمُوزٍ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ عَلِيًّا وَهُوَ يَخْرُجُ مِنَ الْقَصْرِ وَعَلَيْهِ قِطْرِيَّتَانِ ; إِزَارٌ إِلَى نِصْفِ السَّاقِ، وَرِدَاءٌ مُشَمَّرٌ قَرِيبٌ مِنْهُ، وَمَعَهُ دِرَّةٌ لَهُ يَمْشِي بِهَا فِي الْأَسْوَاقِ، وَيَأْمُرُ النَّاسَ بِتَقْوَى اللَّهِ وَحُسْنِ الْبَيْعِ، وَيَقُولُ: أَوْفُوا الْكَيْلَ وَالْمِيزَانَ. وَيَقُولُ: لَا تَنْفُخُوا اللَّحْمَ. وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ فِي " الزُّهْدِ ": أَنَا رَجُلٌ، حَدَّثَنِي صَالِحُ بْنُ مِيثَمٍ، ثَنَا زَيْدُ بْنُ وَهْبٍ الْجُهَنِيُّ قَالَ: خَرَجَ عَلَيْنَا عَلِيُّ بْنُ أَبِي طَالِبٍ ذَاتَ يَوْمٍ وَعَلَيْهِ بُرْدَانِ، مُتَّزِرٌ بِأَحَدِهِمَا مُرْتَدٍ بِالْآخَرِ، قَدْ أَرْخَى جَانِبَ إِزَارِهِ وَرَفَعَ جَانِبًا، وَقَدْ رَفَعَ رِدَاءَهُ بِخِرْقَةٍ، فَمَرَّ بِهِ أَعْرَابِيٌّ فَقَالَ: أَيُّهَا الْإِنْسَانُ، الْبَسْ مِنْ هَذِهِ الثِّيَابِ فَإِنَّكَ مَيِّتٌ أَوْ مَقْتُولٌ. فَقَالَ: أَيُّهَا الْأَعْرَابِيُّ، إِنَّمَا أَلْبَسُ هَذَيْنِ الثَّوْبَيْنِ لِيَكُونَا أَبْعَدَ لِي مِنَ الزَّهْوِ، وَخَيْرًا لِي فِي صَلَاتِي، وَسُنَّةً لِلْمُؤْمِنِ. وَعَنْ أَبِي مَطَرٍ قَالَ: خَرَجْتُ مِنَ الْمَسْجِدِ فَإِذَا رَجُلٌ يُنَادِي مِنْ خَلْفِي: ارْفَعْ إِزَارَكَ ; فَإِنَّهُ أَنْقَى لِثَوْبِكَ وَأَتْقَى لَكَ، وَخُذْ مِنْ رَأْسِكَ إِنْ كُنْتَ مُسْلِمًا. فَمَشَيْتُ خَلْفَهُ وَهُوَ بَيْنَ يَدَيَّ مُؤْتَزِرٌ بِإِزَارٍ مُرْتَدٍ بِرِدَاءٍ وَمَعَهُ الدِّرَّةُ، كَأَنَّهُ أَعْرَابِيٌّ بَدَوِيٌّ، فَقُلْتُ: مَنْ هَذَا ؟ فَقَالَ لِي رَجُلٌ: أَرَاكَ غَرِيبًا بِهَذَا الْبَلَدِ. فَقُلْتُ: أَجَلْ، أَنَا رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ. فَقَالَ: هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ. حَتَّى انْتَهَى إِلَى دَارِ بَنَى أَبِي مُعَيْطٍ وَهِيَ سُوقُ الْإِبِلِ، فَقَالَ: بِيعُوا وَلَا تَحْلِفُوا ; فَإِنَّ الْيَمِينَ تُنْفِقُ السِّلْعَةَ وَتَمْحَقُ الْبَرَكَةَ. ثُمَّ أَتَى أَصْحَابَ التَّمْرِ، فَإِذَا خَادِمٌ تَبْكِي فَقَالَ: مَا يُبْكِيكِ ؟ فَقَالَتْ: بَاعَنِي هَذَا الرَّجُلُ تَمْرًا بِدِرْهَمٍ فَرَدَّهُ مَوَالِيَّ، فَأَبَى أَنْ يَقْبَلَهُ. فَقَالَ لَهُ عَلِيٌّ: خُذْ تَمْرَكَ وَأَعْطِهَا دِرْهَمَهَا ; فَإِنَّهَا لَيْسَ لَهَا أَمْرٌ. فَدَفَعَهُ، فَقُلْتُ: أَتَدْرِي مَنْ هَذَا ؟ فَقَالَ: لَا. فَقُلْتُ: هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ. فَصَبَّتْ تَمْرَهُ وَأَعْطَاهَا دِرْهَمَهَا، ثُمَّ قَالَ الرَّجُلُ: أُحِبُّ أَنْ تَرْضَى عَنِّي يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: مَا أَرْضَانِي عَنْكَ إِذَا أَوْفَيْتَ النَّاسَ حُقُوقَهُمْ. ثُمَّ مَرَّ مُجْتَازًا بِأَصْحَابِ التَّمْرِ فَقَالَ: يَا أَصْحَابَ التَّمْرِ، أَطْعِمُوا الْمَسَاكِينَ يَرْبُ كَسْبُكُمْ. ثُمَّ مَرَّ مُجْتَازًا وَمَعَهُ الْمُسْلِمُونَ، حَتَّى انْتَهَى إِلَى أَصْحَابِ السَّمَكِ، فَقَالَ: لَا يُبَاعُ فِي سُوقِنَا طَافٍ. ثُمَّ أَتَى دَارَ فُرَاتٍ وَهِيَ سُوقُ الْكَرَابِيسِ، فَأَتَى شَيْخًا فَقَالَ: يَا شَيْخُ، أَحْسِنْ بَيْعِي فِي قَمِيصٍ بِثَلَاثَةِ دَرَاهِمَ. فَلَمَّا عَرَفَهُ لَمْ يَشْتَرِ مِنْهُ شَيْئًا، ثُمَّ آخَرَ، فَلَمَّا عَرَفَهُ لَمْ يَشْتَرِ مِنْهُ شَيْئًا، فَأَتَى غُلَامًا حَدَثًا فَاشْتَرَى مِنْهُ قَمِيصًا بِثَلَاثَةِ دَرَاهِمَ، وَكُمُّهُ مَا بَيْنَ الرُّسْغَيْنِ إِلَى الْكَفَّيْنِ يَقُولُ فِي لُبْسِهِ: الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنِي مِنَ الرِّيَاشِ مَا أَتَجَمَّلُ بِهِ فِي النَّاسِ، وَأُوَارِي بِهِ عَوْرَتِي. فَقِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا شَيْءٌ تَرْوِيهِ عَنْ نَفْسِكَ، أَوْ شَيْءٌ سَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ﷺ ؟ فَقَالَ: لَا، بَلْ شَيْءٌ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ يَقُولُهُ عِنْدَ الْكِسْوَةِ. فَجَاءَ أَبُو الْغُلَامِ صَاحِبُ الثَّوْبِ فَقِيلَ لَهُ: يَا فُلَانُ، قَدْ بَاعَ ابْنُكَ الْيَوْمَ مِنْ أَمِيرِ الْمُؤْمِنِينَ قَمِيصًا بِثَلَاثَةِ دَرَاهِمَ. قَالَ: أَفَلَا أَخَذْتَ مِنْهُ دِرْهَمَيْنِ ؟ فَأَخَذَ مِنْهُ أَبُوهُ دِرْهَمًا، ثُمَّ جَاءَ بِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ وَهُوَ جَالِسٌ مَعَ الْمُسْلِمِينَ عَلَى بَابِ الرَّحْبَةِ، فَقَالَ: أَمْسِكْ هَذَا الدِّرْهَمَ. فَقَالَ: مَا شَأْنُ هَذَا الدِّرْهَمِ ؟ فَقَالَ: كَانَ قَمِيصًا ثُمِّنَ دِرْهَمَيْنِ. فَقَالَ: بَاعَنِي رِضَايَ وَأَخَذَ رِضَاهُ. وَعَنِ الشَّعْبِيِّ قَالَ: وَجَدَ عَلِيُّ بْنُ أَبِي طَالِبٍ دِرْعَهُ عِنْدَ رَجُلٍ نَصْرَانِيٍّ، فَأَقْبَلَ بِهِ إِلَى شُرَيْحٍ يُخَاصِمُهُ. قَالَ: فَجَاءَ عَلِيٌّ حَتَّى جَلَسَ إِلَى جَنْبِ شُرَيْحٍ وَقَالَ: يَا شُرَيْحُ، لَوْ كَانَ خَصْمِي مُسْلِمًا مَا جَلَسْتُ إِلَّا مَعَهُ، وَلَكِنَّهُ نَصْرَانِيٌّ، وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ " إِذَا كُنْتُمْ وَإِيَّاهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُمْ إِلَى مَضَايِقِهِ، وَصَغِّرُوا بِهِمْ كَمَا صَغَّرَ اللَّهُ بِهِمْ مِنْ غَيْرِ أَنْ تَطْغَوْا ". ثُمَّ قَالَ: هَذَا الدِّرْعُ دِرْعِي وَلَمْ أَبِعْ وَلَمْ أَهَبْ. فَقَالَ شُرَيْحٌ لِلنَّصْرَانِيِّ: مَا تَقَولُ فِيمَا يَقُولُ أَمِيرُ الْمُؤْمِنِينَ ؟ فَقَالَ النَّصْرَانِيُّ: مَا الدِّرْعُ إِلَّا دِرْعِي، وَمَا أَمِيرُ الْمُؤْمِنِينَ عِنْدِي بِكَاذِبٍ. فَالْتَفَتَ شُرَيْحٌ إِلَى عَلِيٍّ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَلْ مِنْ بَيِّنَةٍ ؟ فَضَحِكَ عَلِيٌّ وَقَالَ: أَصَابَ شُرَيْحٌ، مَا لِي بَيِّنَةٌ. فَقَضَى بِهَا شُرَيْحٌ لِلنَّصْرَانِيِّ. قَالَ: فَأَخْذُهَا النَّصْرَانِيُّ، وَمَشَى خُطًى ثُمَّ رَجَعَ فَقَالَ: أَمَّا أَنَا فَأَشْهَدُ أَنَّ هَذِهِ أَحْكَامُ الْأَنْبِيَاءِ، أَمِيرُ الْمُؤْمِنِينَ قَدَّمَنِي إِلَى قَاضِيهِ، وَقَاضِيهِ يَقْضِي عَلَيْهِ ! أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، الدِّرْعُ وَاللَّهِ دِرْعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ، اتَّبَعْتُ الْجَيْشَ وَأَنْتَ مُنْطَلِقٌ إِلَى صِفِّينَ فَخَرَجَتْ مِنْ بَعِيرِكَ الْأَوْرَقِ. فَقَالَ: أَمَا إِذْ أَسْلَمْتَ فَهِيَ لَكَ. وَحَمَلَهُ عَلَى فَرَسٍ. قَالَ الشَّعْبِيُّ: فَأَخْبَرَنِي مَنْ رَآهُ يُقَاتِلُ الْخَوَارِجَ مَعَ عَلِيٍّ يَوْمَ النَّهْرَوَانِ. وَقَالَ سَعِيدُ بْنُ عُبَيْدٍ، عَنْ عَلِيِّ بْنِ رَبِيعَةَ: جَاءَ جَعْدَةُ بْنُ هُبَيْرَةَ إِلَى عَلِيٍّ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، يَأْتِيكَ الرَّجُلَانِ أَنْتَ أَحَبُّ إِلَى أَحَدِهِمَا مِنْ أَهْلِهِ وَمَالِهِ، وَالْآخَرُ لَوْ يَسْتَطِيعُ أَنْ يَذْبَحَكَ لَذَبَحَكَ، فَتَقْضِي لِهَذَا عَلَى هَذَا ! قَالَ: فَلَهَزَهُ عَلِيٌّ وَقَالَ: إِنَّ هَذَا شَيْءٌ لَوْ كَانَ لِي فَعَلْتُ، وَلَكِنْ إِنَّمَا ذَا شَيْءٌ لِلَّهِ. وَعَنْ صَالِحٍ بَيَّاعِ الْأَكْسِيَةِ، عَنْ جَدَّتِهِ قَالَتْ: رَأَيْتُ عَلِيًّا اشْتَرَى تَمْرًا بِدِرْهَمٍ، فَحَمَلَهُ فِي مِلْحَفَتِهِ، فَقَالَ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَلَا نَحْمِلُهُ عَنْكَ. فَقَالَ: أَبُو الْعِيَالِ أَحَقُّ بِحَمْلِهِ. وَعَنْ أَبِي هَاشِمٍ، عَنْ زَاذَانَ قَالَ: كَانَ عَلِيٌّ يَمْشِي فِي الْأَسْوَاقِ وَحْدَهُ وَهُوَ خَلِيفَةٌ، يُرْشِدُ الضَّالَّ وَيُعِينُ الضَّعِيفَ، وَيَمُرُّ بِالْبَيَّاعِ وَالْبَقَّالِ فَيَفْتَحُ عَلَيْهِ الْقُرْآنَ، وَيَقْرَأُ تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا [ الْقَصَصِ: 83 ]. ثُمَّ يَقُولُ: نَزَلَتْ هَذِهِ الْآيَةُ فِي أَهْلِ الْعَدْلِ وَالتَّوَاضُعِ مِنَ الْوُلَاةِ وَأَهْلِ الْقُدْرَةِ مِنْ سَائِرِ النَّاسِ. وَعَنْ عُبَادَةَ بْنِ زِيَادٍ، عَنْ صَالِحِ بْنِ أَبِي الْأَسْوَدِ، عَمَّنْ حَدَّثَهُ، أَنَّهُ رَأَى عَلِيًّا قَدْ رَكِبَ حِمَارًا وَدَلَّى رِجْلَيْهِ إِلَى مَوْضِعٍ وَاحِدٍ، ثُمَّ قَالَ: أَنَا الَّذِي أَهَنْتُ الدُّنْيَا. وَعَنِ الْحَسَنِ بْنِ صَالِحٍ قَالَ: تَذَاكَرُوا الزُّهَّادَ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَقَالَ قَائِلُونَ: فُلَانٌ. وَقَالَ قَائِلُونَ: فُلَانٌ. فَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: أَزْهَدُ النَّاسِ فِي الدُّنْيَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَقَالَ هِشَامُ بْنُ حَسَّانَ: بَيْنَا نَحْنُ عِنْدَ الْحَسَنِ الْبَصْرِيِّ إِذْ أَقْبَلَ رَجُلٌ مَنِ الْأَزَارِقَةِ فَقَالَ: يَا أَبَا سَعِيدٍ، مَا تَقُولُ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ ؟ قَالَ: فَاحْمَرَّتْ وَجْنَتَا الْحَسَنِ، وَقَالَ: رَحِمَ اللَّهُ عَلِيًّا، إِنَّ عَلِيًّا كَانَ سَهْمًا لِلَّهِ صَائِبًا فِي أَعْدَائِهِ، وَكَانَ فِي مَحَلَّةِ الْعِلْمِ أَشْرَفَهَا وَأَقْرَبَهَا مِنْ رَسُولِ اللَّهِ ﷺ، وَكَانَ رَبَّانِيَّ هَذِهِ الْأُمَّةِ، لَمْ يَكُنْ لَمِالِ اللَّهِ بِالسَّرُوقَةِ، وَلَا فِي أَمْرِ اللَّهِ بِالنَّئُومَةِ، أَعْطَى الْقُرْآنَ عَزَائِمَهُ وَعَمَلَهُ وَعِلْمَهُ، فَكَانَ مِنْهُ فِي رِيَاضٍ مُونِقَةٍ، وَأَعْلَامٍ بَيِّنَةٍ، ذَاكَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَا لُكَعُ. وَعَنْ أَبِي مَكِينٍ قَالَ: مَرَرْتُ أَنَا وَخَالِي أَبُو أُمَيَّةَ عَلَى دَارٍ فِي مَحَلِّ حَيٍّ مِنْ مُرَادٍ، فَقَالَ: تَرَى هَذِهِ الدَّارَ ؟ قُلْتُ: نَعَمْ. قَالَ: فَإِنَّ عَلِيًّا مَرَّ عَلَيْهَا وَهُمْ يَبْنُونَهَا، فَسَقَطَتْ عَلَيْهِ قِطْعَةٌ فَشَجَّتْهُ، فَدَعَا اللَّهَ أَنْ لَا يَكْمُلَ بِنَاؤُهَا. قَالَ: فَمَا وُضِعَتْ عَلَيْهَا لَبِنَةٌ. قَالَ: فَكُنْتُ أَمُرُّ عَلَيْهَا لَا تُشْبِهُ الدُّورَ. وَعَنْ أَبِي بَشِيرٍ الشَّيْبَانِيِّ قَالَ: شَهِدْتُ الْجَمَلَ مَعَ مَوْلَايَ، فَمَا رَأَيْتُ يَوْمًا قَطُّ أَكْثَرَ سَاعِدًا نَادِرًا وَقَدَمًا نَادِرَةً مِنْ يَوْمَئِذٍ، وَلَا مَرَرْتُ بِدَارِ الْوَلِيدِ قَطُّ إِلَّا ذَكَرْتُ يَوْمَ الْجَمَلِ. قَالَ: فَحَدَّثَنِي الْحَكَمُ بْنُ عُتَيْبَةَ أَنَّ عَلِيًّا دَعَا يَوْمَ الْجُمَلَ فَقَالَ: اللَّهُمَّ خُذْ أَيْدِيَهُمْ وَأَقْدَامَهُمْ. مِنْ كَلَامِهِ الْحَسَنِ ؓ وَمِنْ كَلَامِهِ الْحَسَنِ، ؓ: عن أَبِي أَرَاكَةَ يَقُولُ: صَلَّيْتُ مَعَ عَلِيٍّ صَلَاةَ الْفَجْرِ، فَلَمَّا انْفَتَلَ عَنْ يَمِينِهِ مَكَثَ كَأَنَّ عَلَيْهِ كَآبَةً، حَتَّى إِذَا كَانَتِ الشَّمْسُ عَلَى حَائِطِ الْمَسْجِدِ قَيْدَ رُمْحٍ صَلَّى رَكْعَتَيْنِ، ثُمَّ قَلَّبَ يَدَهُ، فَقَالَ: وَاللَّهِ لَقَدْ رَأَيْتُ أَصْحَابَ مُحَمَّدٍ ﷺ فَمَا أَرَى الْيَوْمَ شَيْئًا يُشْبِهُهُمْ، لَقَدْ كَانُوا يُصْبِحُونَ صُفْرًا شُعْثًا غُبْرًا، بَيْنَ أَعْيُنِهِمْ كَأَمْثَالِ رُكَبِ الْمِعْزَى، قَدْ بَاتُوا لِلَّهِ سُجَّدًا وَقِيَامًا، يَتْلُونَ كِتَابَ اللَّهِ، يُرَاوِحُونَ بَيْنَ جِبَاهِهِمْ وَأَقْدَامِهِمْ، فَإِذَا أَصْبَحُوا فَذَكَرُوا اللَّهَ مَادُوا كَمَا يَمِيدُ الشَّجَرُ فِي يَوْمِ الرِّيحِ، وَهَمَلَتْ أَعْيُنُهُمْ حَتَّى تَبُلَّ ثِيَابَهُمْ، وَاللَّهِ لَكَأَنَّ الْقَوْمَ بَاتُوا غَافِلِينَ. ثُمَّ نَهَضَ، فَمَا رُئِيَ بَعْدَ ذَلِكَ مُفْتَرًّا يَضْحَكُ، حَتَّى قَتَلَهُ ابْنُ مُلْجَمٍ عَدُوُّ اللَّهِ الْفَاسِقُ. وَقَالَ وَكِيعٌ، عَنْ عَمْرِو بْنِ مُنَبِّهٍ، عَنْ أَوْفَى بْنِ دَلْهَمٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ قَالَ: تَعَلَّمُوا الْعِلْمَ تُعْرَفُوا بِهِ، وَاعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ، فَإِنَّهُ يَأْتِي مِنْ بَعْدِكُمْ زَمَانٌ يُنْكَرُ فِيهِ مِنَ الْحَقِّ تِسْعَةُ أَعْشَارِهِ، وَإِنَّهُ لَا يَنْجُو مِنْهُ إِلَّا كُلُّ نُوَمَةٍ مُنْبَتِّ الدَّاءِ، أُولَئِكَ أَئِمَّةُ الْهُدَى وَمَصَابِيحُ الْعِلْمِ، لَيْسُوا بِالْعُجُلِ الْمَذَايِيعِ الْبُذُرِ. ثُمَّ قَالَ: إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً، وَإِنَّ الْآخِرَةَ قَدْ أَتَتْ مُقْبِلَةً، وَلِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ، فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ، وَلَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا، أَلَّا وَإِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطًا، وَالتُّرَابَ فِرَاشًا، وَالْمَاءَ طِيبًا، أَلَا مَنِ اشْتَاقَ إِلَى الْآخِرَةِ سَلَا عَنِ الشَّهَوَاتِ، وَمَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْحُرُمَاتِ، وَمَنْ طَلَبَ الْجَنَّةَ سَارَعَ إِلَى الطَّاعَاتِ، وَمَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ، أَلَا إِنَّ لِلَّهِ عِبَادًا كَمَنْ رَأَى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ، وَأَهْلَ النَّارِ فِي النَّارِ مُعَذَّبِينَ، شُرُورُهُمْ مَأْمُونَةٌ، وَقُلُوبُهُمْ مَحْزُونَةٌ، وَأَنْفُسُهُمْ عَفِيفَةٌ، وَحَوَائِجُهُمْ خَفِيفَةٌ، صَبَرُوا أَيَّامًا قَلِيلَةً لِعُقْبَى رَاحَةٍ طَوِيلَةٍ، أَمَّا اللَّيْلُ فَصَافُّونَ أَقْدَامَهُمْ، تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ، يَجْأَرُونَ إِلَى رَبِّهِمْ: رَبَّنَا رَبَّنَا. يَطْلُبُونَ فِكَاكَ رِقَابِهِمْ، وَأَمَّا النَّهَارُ فَعُلَمَاءُ حُلَمَاءُ، بَرَرَةٌ أَتْقِيَاءُ، كَأَنَّهُمُ الْقِدَاحُ، يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَقُولُ: مَرْضَى. وَمَا بِالْقَوْمِ مِنْ مَرَضٍ، وَخُولِطُوا. وَلَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ. وَعَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: صَعِدَ عَلِيٌّ ذَاتَ يَوْمٍ الْمِنْبَرَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَذَكَرَ الْمَوْتَ، فَقَالَ: عِبَادَ اللَّهِ، الْمَوْتُ لَيْسَ مِنْهُ فَوْتٌ، إِنْ أَقَمْتُمْ لَهُ أَخَذَكُمْ، وَإِنْ فَرَرْتُمْ مِنْهُ أَدْرَكَكُمْ، فَالنَّجَاءَ النَّجَاءَ، وَالْوَحَاءَ الْوَحَاءَ، وَرَاءَكُمْ طَالِبٌ حَثِيثٌ ; الْقَبْرُ، فَاحْذَرُوا ضَغْطَتَهُ وَظُلْمَتَهُ وَوَحْشَتَهُ، أَلَا وَإِنَّ الْقَبْرَ حُفْرَةٌ مِنْ حُفَرِ النَّارِ، أَوْ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ، أَلَّا وَإِنَّهُ يَتَكَلَّمُ فِي كُلِّ يَوْمٍ ثَلَاثَ مَرَّاتٍ فَيَقُولُ: أَنَا بَيْتُ الظُّلْمَةِ، أَنَا بَيْتُ الدُّودِ، أَنَا بَيْتُ الْوَحْشَةِ. أَلَا وَإِنَّ وَرَاءَ ذَلِكَ يَوْمًا يَشِيبُ فِيهِ الصَّغِيرُ، وَيَسْكَرُ فِيهِ الْكَبِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، وَتَرَى النَّاسَ سُكَارَى، وَمَا هُمْ بِسُكَارَى وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ، أَلَا وَإِنَّ وَرَاءَ ذَلِكَ مَا هُوَ أَشَدُّ مِنْهُ ; نَارٌ حَرُّهَا شَدِيدٌ، وَقَعْرُهَا بَعِيدٌ، وَحَلْيُهَا حَدِيدٌ، وَمَاؤُهَا صَدِيدٌ، وَخَازِنُهَا مَلَكٌ لَيْسَ لِلَّهِ فِيهِ رَحْمَةٌ. قَالَ: ثُمَّ بَكَى وَبَكَى الْمُسْلِمُونَ حَوْلَهُ، ثُمَّ قَالَ: أَلَا وَإِنَّ وَرَاءَ ذَلِكَ جَنَّةً، عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ، جَعَلَنَا اللَّهُ وَإِيَّاكُمْ مِنَ الْمُتَّقِينَ، وَأَجَارَنَا وَإِيَّاكُمْ مِنَ الْعَذَابِ الْأَلِيمِ. وَعَنْ أَوْفَى بْنِ دَلْهَمٍ قَالَ: خَطَبَ عَلِيٌّ فَقَالَ: أَمَّا بَعْدُ، فَإِنَّ الدُّنْيَا قَدْ أَدْبَرَتْ وَآذَنَتْ بِوَدَاعٍ، وَإِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ وَأَشْرَفَتْ بِاطِّلَاعٍ، وَإِنَّ الْمِضْمَارَ الْيَوْمَ، وَغَدًا السِّبَاقُ، أَلَا وَإِنَّكُمْ فِي أَيَّامِ أَمَلٍ مِنْ وَرَائِهِ أَجْلٌ، فَمَنْ قَصَّرَ فِي أَيَّامِ أَمَلِهِ قَبْلَ حُضُورِ أَجْلِهِ فَقَدْ خُيِّبَ عَمَلُهُ، أَلَا فَاعْمَلُوا لِلَّهِ فِي الرَّغْبَةِ كَمَا تَعْمَلُونَ لَهُ فِي الرَّهْبَةِ، أَلَا وَإِنِّي لَمْ أَرَ كَالْجَنَّةِ نَامَ طَالِبُهَا، وَلَمْ أَرَ كَالنَّارِ نَامَ هَارِبُهَا، أَلَا وَإِنَّهُ مَنْ لَمْ يَنْفَعْهُ الْحَقُّ ضَرَّهُ الْبَاطِلُ، وَمَنْ لَمْ يَسْتَقِمْ بِهِ الْهُدَى حَارَ بِهِ الضَّلَالُ، أَلَا وَإِنَّكُمْ قَدْ أُمِرْتُمْ بِالظَّعْنِ، وَدُلْلِتُمْ عَلَى الزَّادِ، أَلَا أَيُّهَا النَّاسُ، إِنَّمَا الدُّنْيَا عَرَضٌ حَاضِرٌ، يَأْكُلُ مِنْهَا الْبَرُّ وَالْفَاجِرُ، وَإِنَّ الْآخِرَةَ وَعْدٌ صَادِقٌ، يَحْكُمُ فِيهَا مَلِكٌ قَادِرٌ، أَلَا إِنَّ الشَّيْطَانَ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُمْ بِالْفَحْشَاءِ، وَاللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَفَضْلًا، وَاللَّهُ وَاسِعٌ عَلِيمٌ، أَيُّهَا النَّاسُ، أَحْسِنُوا فِي عُمْرِكُمْ تُحْفَظُوا فِي عَقِبِكُمْ، فَإِنَّ اللَّهَ وَعَدَ جَنَّتَهُ مَنْ أَطَاعَهُ، وَأَوْعَدَ نَارَهُ مَنْ عَصَاهُ، إِنَّهَا نَارٌ لَا يَهْدَأُ زَفِيرُهَا، وَلَا يُفَكُّ أَسِيرُهَا، وَلَا يُجْبَرُ كَسِيرُهَا، حَرُّهَا شَدِيدٌ، وَقَعْرُهَا بَعِيدٌ، وَمَاؤُهَا صَدِيدٌ، وَإِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ اتِّبَاعُ الْهَوَى وَطُولُ الْأَمَلِ. وَفِي رِوَايَةٍ: فَإِنَّ اتِّبَاعَ الْهَوَى يَصُدُّ عَنِ الْحَقِّ، وَطُولُ الْأَمَلِ يُنْسِي الْآخِرَةَ. وَعَنْ عَاصِمِ بْنِ ضَمْرَةَ قَالَ: ذَمَّ رَجُلٌ الدُّنْيَا عِنْدَ عَلِيٍّ، فَقَالَ عَلِيٌّ: الدُّنْيَا دَارُ صِدْقٍ لِمَنْ صَدَقَهَا، وَدَارُ نَجَاةٍ لِمَنْ فَهِمَ عَنْهَا، وَدَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا، مَهْبِطُ وَحْيِ اللَّهِ، وَمُصَلَّى مَلَائِكَتِهِ، وَمَسْجِدِ أَنْبِيَائِهِ، وَمَتْجَرُ أَوْلِيَائِهِ، رَبِحُوا فِيهَا الرَّحْمَةَ، وَاكْتَسَبُوا فِيهَا الْجَنَّةَ، فَمَنْ ذَا يَذُمُّهَا وَقَدْ آذَنَتْ بِبَيْنِهَا، وَنَادَتْ بِفِرَاقِهَا، وَشَبَّهَتْ بِشُرُورِهَا السُّرُورَ، وَبِبَلَائِهَا إِلَيْهِ تَرْغِيبًا وَتَرْهِيبًا، فَيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا الْمُعَلِّلُ نَفْسَهُ، مَتَى خَدَعَتْكَ الدُّنْيَا، أَوْ مَتَى اسْتَذَمَّتْ إِلَيْكَ ؟ أَبِمَصَارِعِ آبَائِكَ فِي الْبِلَى ؟ أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى ؟ ! كَمْ مَرِضْتَ بِيَدَيْكَ، وَعَلَّلَتْ بِكَفَّيْكَ، تَطْلُبُ لَهُ الشِّفَاءَ، وَتَسْتَوْصِفُ لَهُ الْأَطِبَّاءَ، لَا يُغْنِي عَنْكَ دَوَاؤُكَ، وَلَا يَنْفَعُكَ بُكَاؤُكَ. وَعَنْ أَبِي الْبَخْتَرِيِّ قَالَ: جَاءَ رَجُلٌ إِلَى عَلِيٍّ فَأَطْرَاهُ، وَكَانَ يُبْغِضُ عَلِيًّا، فَقَالَ لَهُ: لَسْتُ كَمَا تَقُولُ، وَأَنَا فَوْقَ مَا فِي نَفْسِكَ. وَرَوَى ابْنُ عَسَاكِرَ أَنَّ رَجُلًا قَالَ لِعَلِيٍّ: ثَبَّتَكَ اللَّهُ. قَالَ: عَلَى صَدْرِكَ. وَعَنْ يَحْيَى بْنِ يَعْمَرَ قَالَ: قَالَ عَلِيٌّ: إِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ كَقَطْرِ الْمَطَرِ، لِكُلِّ نَفْسٍ مَا كَتَبَ اللَّهُ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ، فِي نَفْسٍ أَوْ أَهْلٍ أَوْ مَالٍ، فَمَنْ رَأَى نَقَصَا فِي نَفْسِهِ أَوْ أَهْلِهِ أَوْ مَالِهِ، وَرَأَى لِغَيْرِهِ غَفِيرَةً فَلَا يَكُونَنَّ ذَلِكَ لَهُ فِتْنَةً، فَإِنَّ الْمُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً يُظْهِرُ تَخَشُّعًا لَهَا إِذَا ذُكِرَتْ، وَتُغْرِي بِهِ لِئَامَ النَّاسِ، كَالْيَاسِرِ الْفَالِجِ يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ تُوجِبُ لَهُ الْمَغْنَمَ وَتَدْفَعُ عَنْهُ الْمَغْرَمَ، فَكَذَلِكَ الْمُسْلِمُ الْبَرِيءُ مِنَ الْخِيَانَةِ بَيْنَ إِحْدَى الْحُسْنَيَيْنِ إِذَا مَا دَعَا اللَّهَ، فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ، وَإِمَّا أَنْ يَرْزُقَهُ اللَّهُ مَالًا فَإِذَا هُوَ ذُو أَهْلٍ وَمَالٍ، وَمَعَهُ حَسَبُهُ وَدِينُهُ، الْحَرْثُ حَرْثَانِ ; فَحَرْثُ الدُّنْيَا الْمَالُ وَالْبَنُونَ، وَحَرْثُ الْآخِرَةِ الْبَاقِيَاتُ الصَّالِحَاتُ، وَقَدْ يَجْمَعُهُمَا اللَّهُ تَعَالَى لِأَقْوَامٍ. قَالَ سُفْيَانُ: وَمَنْ يُحْسِنُ أَنْ يَتَكَلَّمَ بِهَذَا الْكَلَامِ إِلَّا عَلِيٌّ ؟ ! وَعَنْ مُهَاجِرٍ الْعَامِرِيِّ قَالَ: كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَهْدًا لِبَعْضِ أَصْحَابِهِ عَلَى بَلَدٍ، فِيهِ: أَمَّا بَعْدُ، فَلَا تُطَوِّلَنَّ حِجَابَكَ عَلَى رَعِيَّتِكَ، فَإِنَّ احْتِجَابَ الْوُلَاةِ عَنِ الرَّعِيَّةِ شُعْبَةُ الضِّيقِ، وَقِلَّةُ عِلْمٍ بِالْأُمُورِ، وَالِاحْتِجَابُ يَقْطَعُ عَنْهُمْ عِلْمَ مَا احْتُجِبُوا دُونَهُ، فَيَضْعُفُ عِنْدَهُمُ الْكَبِيرُ، وَيَعْظُمُ الصَّغِيرُ، وَيَقْبُحُ الْحَسَنُ، وَيَحْسُنُ الْقَبِيحُ، وَيُشَابُ الْحَقُّ بِالْبَاطِلِ، وَإِنَّمَا الْوَالِي بَشَرٌ لَا يَعْرِفُ مَا تَوَارَى عَنْهُ النَّاسُ بِهِ مِنَ الْأُمُورِ، وَلَيْسَ عَلَى الْقَوْلِ سِمَاتٌ يُعْرَفُ بِهَا ضُرُوبُ الصِّدْقِ مِنَ الْكَذِبِ، فَتَحَصَّنْ مِنَ الْإِدْخَالِ فِي الْحُقُوقِ بِلِينِ الْحِجَابِ، فَإِنَّمَا أَنْتَ أَحَدُ الرَّجُلَيْنِ ; إِمَّا امْرُؤٌ سَخَتْ نَفْسُكَ بِالْبَذْلِ فِي الْحَقِّ، فَفِيمَ احْتِجَابُكَ مِنْ حَقٍّ وَاجِبٍ أَنْ تُعْطِيَهُ، أَوْ خُلُقٍ كَرِيمٍ تُسَدِّدُ بِهِ ؟ وَإِمَّا مُبْتَلًى بِالْمَنْعِ وَالشُّحِّ، فَمَا أَسْرَعَ كَفَّ النَّاسِ عَنْ مَسْأَلَتِكَ إِذَا يَئِسُوا مِنْ خَيْرِكِ، مَعَ أَنَّ أَكْثَرَ حَاجَاتِ النَّاسِ إِلَيْكَ مَا لَا مُؤْنَةَ فِيهِ عَلَيْكَ ; مِنْ شَكَاةِ مَظْلَمَةٍ، أَوْ طَلَبِ إِنْصَافٍ، فَانْتَفِعْ بِمَا وَصَفْتُ لَكَ، وَاقْتَصِرْ عَلَى حَظِّكَ وَرُشْدِكَ، إِنْ شَاءَ اللَّهُ. وَقَالَ الْمَدَائِنِيُّ: كَتَبَ عَلِيٌّ إِلَى بَعْضِ عُمَّالِهِ: رُوَيْدًا، فَكَأَنْ قَدْ بَلَغْتَ الْمَدَى، وَعُرِضَتْ عَلَيْكَ أَعْمَالُكَ بِالْمَحَلِّ الَّذِي يُنَادِي الْمُغْتَرُّ بِالْحَسْرَةِ، وَيَتَمَنَّى الْمُضَيِّعُ التَّوْبَةَ، وَالظَّالِمُ الرَّجْعَةَ. شعر علي بن أبي طالب وَعَنِ الشَّعْبِيِّ قَالَ: كَانَ أَبُو بَكْرٍ يَقُولُ الشِّعْرَ، وَكَانَ عُمَرُ يَقُولُ الشِّعْرَ، وَكَانَ عَلِيٌّ يَقُولُ الشِّعْرَ، وَكَانَ عَلِيٌّ أَشْعَرَ الثَّلَاثَةِ. وَعَنْ أَبِي عُبَيْدَةَ قَالَ: كَتَبَ مُعَاوِيَةُ إِلَى عَلِيٍّ: يَا أَبَا الْحَسَنِ، إِنَّ لِي فَضَائِلَ كَثِيرَةً، وَكَانَ أَبِي سَيِّدًا فِي الْجَاهِلِيَّةِ، وَصِرْتُ مَلِكًا فِي الْإِسْلَامِ، وَأَنَا صِهْرُ رَسُولِ اللَّهِ ﷺ، وَخَالُ الْمُؤْمِنِينَ، وَكَاتِبُ الْوَحْيِ. فَقَالَ عَلِيٌّ: أَبَالْفَضَائِلِ يَفْخَرُ عَلَيَّ ابْنُ آكِلَةِ الْأَكْبَادِ ؟ ! ثُمَّ قَالَ: اكْتُبْ يَا غُلَامُ: مُحَمَّدٌ النَّبِيُّ أَخِي وَصِهْرِي     وَحَمْزَةُ سَيِّدُ الشُّهَدَاءِ عَمِّي وَجَعْفَرٌ الَّذِي يُمْسِي وَيُضْحِي     يَطِيرُ مَعَ الْمَلَائِكَةِ ابْنُ أُمِّي وَبِنْتُ مُحَمَّدٍ سَكَنِي وَعِرْسِي     مَسُوطٌ لَحْمُهَا بِدَمِي وَلَحْمِي وَسِبْطَا أَحْمَدَ وَلَدَايَ مِنْهَا     فَأَيُّكُمُ لَهُ سَهْمٌ كَسَهْمِي سَبَقْتُكُمْ إِلَى الْإِسْلَامِ طُرًّا     صَغِيرًا مَا بَلَغْتُ أَوَانَ حُلْمِي قَالَ: فَقَالَ مُعَاوِيَةُ: أَخْفُوا هَذَا الْكِتَابَ لَا يَقْرَؤُهُ أَهْلُ الشَّامِ فَيَمِيلُوا إِلَى ابْنِ أَبِي طَالِبٍ. وَعَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ، عَنْ عَلِيٍّ أَنَّهُ جَاءَهُ رَجُلٌ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ لِي إِلَيْكَ حَاجَةً قَدْ رَفَعْتُهَا إِلَى اللَّهِ قَبْلَ أَنْ أَرْفَعَهَا إِلَيْكَ، فَإِنْ أَنْتَ قَضَيْتَهَا حَمِدْتُ اللَّهَ وَشَكَرْتُكَ، وَإِنْ أَنْتَ لَمْ تَقْضِهَا حَمِدْتُ اللَّهَ وَعَذَرْتُكَ. فَقَالَ عَلِيٌّ: اكْتُبْ عَلَى الْأَرْضِ ; فَإِنِّي أَكْرَهُ أَنْ أَرَى ذُلَّ السُّؤَالِ فِي وَجْهِكَ. فَكَتَبَ: إِنِّي مُحْتَاجٌ. فَقَالَ عَلِيٌّ: عَلِيَّ بِحُلَّةٍ. فَأَتَى بِهَا، فَأَخَذَهَا الرَّجُلُ فَلَبِسَهَا، ثُمَّ أَنْشَأَ يَقُولُ: كَسَوْتَنِي حُلَّةً تَبْلَى مَحَاسِنُهَا     فَسَوْفَ أَكْسُوكَ مِنْ حُسْنِ الثَّنَا حُلَلَا إِنْ نِلْتَ حَسَنَ ثَنَائِي نِلْتَ مَكْرُمَةً     وَلَسْتَ تَبْغِي بِمَا قَدْ قُلْتُهُ بَدَلًا إِنَّ الثَّنَاءَ لَيُحْيِي ذِكْرَ صَاحِبِهِ     كَالْغَيْثِ يُحْيِي نَدَاهُ السَّهْلَ وَالْجَبَلَا لَا تَزْهَدِ الدَّهْرَ فِي خَيْرٍ تُوَاقِعُهُ     فَكُلُّ عَبْدٍ سَيُجْزَى بِالَّذِي عَمِلَا فَقَالَ عَلِيٌّ: عَلَيَّ بِالدَّنَانِيرِ. فَأُتِيَ بِمِائَةِ دِينَارٍ، فَدَفَعَهَا إِلَيْهِ. قَالَ الْأَصْبَغُ: فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، حُلَّةً وَمِائَةَ دِينَارٍ ؟ ! قَالَ: نَعَمْ. سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " أَنْزِلُوا النَّاسَ مَنَازِلَهُمْ ". وَهَذِهِ مَنْزِلَةُ هَذَا الرَّجُلِ عِنْدِي. وَمِمَّا أَنْشَدَهُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ يَحْيَى الصُّولِيُّ لِأَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ: أَلَّا فَاصْبِرْ عَلَى الْحَدَثِ الْجَلِيلِ     وَدَاوِ جَوَاكَ بِالصَّبْرِ الْجَمِيلِ وَلَا تَجْزَعْ فَإِنْ أَعْسَرْتَ يَوْمًا     فَقَدْ أَيْسَرْتَ فِي الدَّهْرِ الطَّوِيلِ وَلَا تَظْنُنْ بِرَبِّكَ ظَنَّ سَوْءٍ     فَإِنَّ اللَّهَ أَوْلَى بِالْجَمِيلِ فَإِنَّ الْعُسْرَ يَتْبَعُهُ يَسَارٌ     وَقَوْلُ اللَّهِ أَصْدَقُ كُلِّ قِيلِ فَلَوْ أَنَّ الْعُقُولَ تَجُرُّ رِزْقًا     لَكَانَ الرِّزْقُ عِنْدَ ذَوِي الْعُقُولِ فَكَمْ مِنْ م?ؤْمِنٍ قَدْ جَاعَ يَوْمًا     سَيُرْوَى مِنْ رَحِيقِ السَّلْسَبِيلِ فَمِنْ هَوَانِ الدُّنْيَا عَلَى اللَّهِ أَنَّهُ سُبْحَانَهُ يُجِيعُ الْمُؤْمِنَ مِنْ نَفَاسَتِهِ، وَيُشْبِعُ الْكَلْبَ مَعَ خَسَاسَتِهِ، وَالْكَافِرُ يَأْكُلُ وَيَشْرَبُ، وَيَلْبَسُ وَيَتَمَتَّعُ، وَالْمُؤْمِنُ يَجُوعُ وَيَعْرَى، وَذَلِكَ لِحِكْمَةٍ اقْتَضَتْهَا حِكْمَةُ أَحْكَمِ الْحَاكِمِينَ. وَمِمَّا أَنْشَدَهُ عَلِيُّ بْنُ جَعْفَرٍ الْوَرَّاقُ لِأَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ: أَجِدِ الثِّيَابَ إِذَا اكْتَسَيْتَ فَإِنَّهَا     زَيْنُ الرِّجَالِ بِهَا تُعَزُّ وَتُكْرَمُ وَدَعِ التَّوَاضُعَ فِي الثِّيَابِ تَخَوُّفًا     فَاللَّهُ يَعْلَمُ مَا تُجِنُّ وَتَكْتُمُ فَرَثَاثُ ثَوْبِكَ لَا يَزِيدُكَ زُلْفَةً     عِنْدَ الْإِلَهِ وَأَنْتَ عَبْدٌ مُجْرِمٌ وَبَهَاءُ ثَوْبِكَ لَا يَضُرُّكَ بَعْدَ أَنْ     تَخْشَى الْإِلَهَ وَتَتَّقِي مَا يَحْرُمُ وَهَذَا كَمَا جَاءَ فِي الْحَدِيثِ: " إِنَّ اللَّهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَلَا إِلَى ثِيَابِكُمْ، وَإِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ ". وَقَالَ الثَّوْرِيُّ: لَيْسَ الزُّهْدُ فِي الدُّنْيَا بِلُبْسِ الْعَبَاءِ وَلَا بِأَكْلِ الْخَشِنِ، إِنَّمَا الزُّهْدُ فِي الدُّنْيَا قِصَرُ الْأَمَلِ. وَعَنْ عَمْرِو بْنِ الْعَلَاءِ، عَنْ أَبِيهِ قَالَ: وَقَفَ عَلِيٌّ عَلَى قَبْرِ فَاطِمَةَ، فَأَنْشَأَ يَقُولُ: ذَكَرْتُ أَبَا أَرْوَى فَبِتُّ كَأَنَّنِي     بِرَدِّ الْهُمُومِ الْمَاضِيَاتِ وَكِيلُ لِكُلِّ اجْتِمَاعٍ مِنْ خَلِيلَيْنِ فُرْقَةٌ     وَكُلِّ الَّذِي قَبْلَ الْمَمَاتِ قَلِيلُ وَإِنَّ افْتِقَادِي وَاحِدًا بَعْدَ وَاحِدٍ     دَلِيلٌ عَلَى أَنْ لَا يَدُومَ خَلِيلُ سَيُعْرَضُ عَنْ ذِكْرِي وَتُنْسَى مَوَدَّتِي     وَيَحْدُثُ بَعْدِي لِلْخَلِيلِ خَلِيلُ إِذَا انْقَطَعَتْ يَومًا مِنَ الْعَيْشِ مُدَّتِي     فَإِنَّ عَنَاءَ الْبَاكِيَاتِ قَلِيلُ وَأَنْشَدَ بَعْضُهُمْ لِعَلِيٍّ ؓ: حَقِيقٌ بِالتَّوَاضُعِ مَنْ يَمُوتُ     وَيَكْفِي الْمَرْءَ مِنْ دُنْيَاهُ قُوتُ فَمَا لِلْمَرِءِ يُصْبِحُ ذَا هُمُومٍ     وَحِرْصٍ لَيْسَ تُدْرِكُهُ النُّعُوتِ صَنِيعُ مَلِيكِنَا حَسَنٌ جَمِيلٌ     وَمَا أَرْزَاقُهُ عَنَّا تَفُوتُ فَيَا هَذَا سَتَرْحَلُ عَنْ قَلِيلٍ     إِلَى قَومٍ كَلَامُهُمُ السُّكُوتُ وَهَذَا الْفَصْلُ يَطُولُ اسْتِقْصَاؤُهُ، وَقَدْ ذَكَرْنَا مِنْهُ مَا فِيهِ مَقْنَعٌ لِمَنْ أَرَادَهُ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وعَنْ أَيُّوبَ السَّخْتِيَانِيِّ، أَنَّهُ قَالَ: مَنْ أَحَبَّ أَبَا بَكْرٍ فَقَدْ أَقَامَ الدِّينَ، وَمَنْ أَحَبَّ عُمَرَ فَقَدْ أَوْضَحَ السَّبِيلَ، وَمَنْ أَحَبَّ عُثْمَانَ فَقَدِ اسْتَنَارَ بِنُورِ اللَّهِ، وَمَنْ أَحَبَّ عَلِيًّا فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى، وَمَنْ قَالَ الْحُسْنَى فِي أَصْحَابِ رَسُولِ اللَّهِ ﷺ فَقَدْ بَرِئَ مِنَ النِّفَاقِ. غَرِيبَةٌ مِنَ الْغَرَائِبِ وَآبِدَةٌ مِنَ الْأَوَابِدِ قَالَ: عَبْدُ الرَّزَّاقِ قَالَ مَعْمَرٌ مَرَّةً وَأَنَا مُسْتَقْبِلُهُ، وَتَبَسَّمَ وَلَيْسَ مَعَنَا أَحَدٌ فَقُلْتُ لَهُ: مَا شَأْنُكَ ؟ قَالَ: عَجِبْتُ مِنْ أَهْلِ الْكُوفَةِ، كَأَنَّ الْكُوفَةَ إِنَّمَا بُنِيَتْ عَلَى حُبِّ عَلِيٍّ، مَا كَلَّمْتُ أَحَدًا مِنْهُمْ إِلَّا وَجَدْتُ الْمُقْتَصِدَ مِنْهُمُ الَّذِي يُفَضِّلُ عَلِيًّا عَلَى أَبَى بَكْرٍ وَعُمَرَ، مِنْهُمْ سُفْيَانُ الثَّوْرِيُّ. قَالَ: فَقُلْتُ لِمَعْمَرٍ: وَرَأَيْتَهُ ؟ - كَأَنِّي أَعْظَمْتُ ذَاكَ - فَقَالَ مَعْمَرٌ: وَمَا ذَاكَ ؟ ! لَوْ أَنَّ رَجُلًا قَالَ: عَلِيٌّ أَفْضَلُ عِنْدِي مِنْهُمَا. مَا عَنَّفْتُهُ إِذَا ذَكَرَ فَضْلَهُمَا إِذَا قَالَ: عِنْدِي. وَلَوْ أَنَّ رَجُلًا قَالَ: عُمَرُ عِنْدِي أَفْضَلُ مِنْ عَلِيٍّ وَأَبِي بَكْرٍ. مَا عَنَّفُتُهُ. قَالَ عَبْدُ الرَّزَّاقِ: فَذَكَرْتُ ذَلِكَ لِوَكِيعِ بْنِ الْجَرَّاحِ وَنَحْنُ خَالِيَانِ فَاشْتَهَاهَا أَبُو سُفْيَانَ وَضَحِكَ وَقَالَ: لَمْ يَكُنْ سُفْيَانُ يَبْلُغُ بِنَا هَذَا الْحَدَّ، وَلَكِنَّهُ أَفْضَى إِلَى مَعْمَرٍ مَا لَمْ يُفْضِ إِلَيْنَا، وَكُنْتُ أَقُولُ لِسُفْيَانَ: يَا أَبَا عَبْدِ اللَّهِ، أَرَأَيْتَ إِنْ فَضَّلْنَا عَلِيًّا عَلَى أَبَى بَكْرٍ وَعُمَرَ، مَا تَقُولُ فِي ذَلِكَ ؟ فَيَسْكُتُ سَاعَةً ثُمَّ يَقُولُ: أَخْشَى أَنْ يَكُونَ ذَلِكَ طَعْنًا عَلَى أَبِي بَكْرٍ وَعُمَرَ، وَلَكِنَّا نَقِفُ. عَنْ أَبِي صَالِحٍ الْحَنَفِيِّ قَالَ: رَأَيْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ أَخَذَ الْمُصْحَفَ فَوَضَعَهُ عَلَى رَأْسِهِ، حَتَّى أَنِّي لَأَرَى وَرَقَهُ يَتَقَعْقَعُ. قَالَ: ثُمَّ قَالَ: اللَّهُمَّ إِنَّهُمْ مَنَعُونِي مَا فِيهِ فَأَعْطِنِي مَا فِيهِ. ثُمَّ قَالَ: اللَّهُمَّ إِنِّي قَدْ مَلَلْتُهُمْ وَمَلُّونِي وَأَبْغَضْتُهُمْ وَأَبْغَضُونِي، وَحَمَلُونِي عَلَى غَيْرِ طَبِيعَتِي وَخُلُقِي وَأَخْلَاقٍ لَمْ تَكُنْ تُعْرَفُ لِي، اللَّهُمَّ فَأَبْدِلْنِي بِهِمْ خَيْرًا مِنْهُمْ، وَأَبْدِلْهُمْ بِي شَرًّا مِنِّي، اللَّهُمَّ أَمِثْ قُلُوبَهُمْ مَيْثَ الْمِلْحِ فِي الْمَاءِ. قَالَ إِبْرَاهِيمُ: يَعْنِي أَهْلَ الْكُوفَةِ. وَعَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ قَالَ: قَالَ لِي الْحَسَنُ بْنُ عَلِيٍّ: قَالَ لِي عَلِيٌّ: إِنَّ رَسُولَ اللَّهِ سَنَحَ لِيَ اللَّيْلَةَ فِي مَنَامِي، فَقُلْتُ: يَا رَسُولَ اللَّهِ، مَا لَقِيتُ مِنْ أُمَّتِكَ مِنَ الْأَوَدِ وَاللَّدَدِ ؟ قَالَ: " ادْعُ عَلَيْهِمْ ". فَقُلْتُ: اللَّهُمَّ أَبْدِلْنِي بِهِمْ مَنْ هُوَ خَيْرٌ مِنْهُمْ، وَأَبْدِلْهُمْ بِي مَنْ هُوَ شَرٌّ مِنِّي. فَخَرَجَ فَضَرَبَهُ الرَّجُلُ. الْأَوَدُ: الْعِوَجُ، وَاللَّدَدُ: الْخُصُومَةُ وَرَوَى أَبُو دَاوُدَ فِي كِتَابِ " الْقَدَرِ " أَنَّهُ لَمَّا كَانَ أَيَّامُ الْخَوَارِجِ كَانَ أَصْحَابُ عَلِيٍّ يَحْرُسُونَهُ كُلَّ لَيْلَةٍ عَشَرَةٌ يَبِيتُونَ فِي الْمَسْجِدِ بِالسِّلَاحِ، فَرَآهُمْ عَلِيٌّ فَقَالَ: مَا يُجْلِسُكُمْ ؟ فَقَالُوا: نَحْرُسُكَ. فَقَالَ: مِنْ أَهْلِ السَّمَاءِ ؟ ثُمَّ قَالَ: إِنَّهُ لَا يَكُونُ فِي الْأَرْضِ شَيْءٌ حَتَّى يُقْضَى فِي السَّمَاءِ، وَإِنَّ عَلَيَّ مِنَ اللَّهِ جَنَّةً حَصِينَةً. وَفِي رِوَايَةٍ: وَإِنَّ الْأَجَلَّ جَنَّةٌ حَصِينَةٌ، وَإِنَّهُ لَيْسَ مِنَ النَّاسِ أَحَدٌ إِلَّا وَقَدْ وُكِّلَ بِهِ مَلَكٌ، فَلَا تُرِيدُهُ دَابَّةٌ وَلَا شَيْءٌ إِلَّا قَالَ: اتَّقِهِ اتَّقِهِ. فَإِذَا جَاءَ الْقَدَرُ خَلَّى عَنْهُ - وَفِي رِوَايَةٍ: مَلَكَانِ يَدْفَعَانِ عَنْهُ، فَإِذَا جَاءَ الْقَدَرُ خَلَّيَا عَنْهُ - وَإِنَّهُ لَا يَجِدُ عَبْدٌ حَلَاوَةَ الْإِيمَانِ حَتَّى يَعْلَمَ أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ، وَمَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ. وَكَانَ عَلِيٌّ يَدْخُلُ الْمَسْجِدَ كُلَّ لَيْلَةٍ فَيُصَلِّي فِيهِ، فَلَمَّا كَانَتِ اللَّيْلَةُ الَّتِي قُتِلَ فِي صَبِيحَتِهَا قَلِقَ تِلْكَ اللَّيْلَةَ، وَجَمَعَ أَهْلَهُ، فَلَمَّا خَرَجَ إِلَى الْمَسْجِدِ صَرَخَ الْإِوَزُّ. فِي وَجْهِهِ، فَسَكَّتُوهُنَّ عَنْهُ، فَقَالَ: ذَرُوهُنَّ فَإِنَّهُنَّ نَوَائِحُ. فَلَمَّا خَرَجَ إِلَى الْمَسْجِدِ ضَرَبَهَ ابْنُ مُلْجَمٍ، فَكَانَ مَا ذَكَرْنَا قَبْلُ. فَقَالَ النَّاسُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَلَا نَقْتُلُ مُرَادًا كُلَّهَا ؟ فَقَالَ: لَا، وَلَكِنِ احْبِسُوهُ وَأَحْسِنُوا إِسَارَهُ، فَإِنْ مِتُّ فَاقْتُلُوهُ، وَإِنْ عِشْتُ فَالْجُرُوحُ قِصَاصٌ. وَجَعَلَتْ أُمُّ كُلْثُومٍ بِنْتُ عَلِيٍّ تَقُولُ: مَا لِي وَلِصَلَاةِ الْغَدَاةِ، قُتِلَ زَوْجِي عُمَرُ أَمِيرُ الْمُؤْمِنِينَ صَلَاةَ الْغَدَاةِ، وَقُتِلَ أَبِي أَمِيرُ الْمُؤْمِنِينَ صَلَاةَ الْغَدَاةِ. ؓ. وَقِيلَ لِعَلِيٍّ: أَلَا تَسْتَخْلِفُ ؟ فَقَالَ: لَا، وَلَكِنْ أَتْرُكُكُمْ كَمَا تَرَكَكُمْ رَسُولُ اللَّهِ ﷺ، فَإِنْ يُرِدِ اللَّهُ بِكُمْ خَيْرًا يَجْمَعْكُمْ عَلَى خَيْرِكُمْ كَمَا جَمَعَكُمْ عَلَى خَيْرِكُمْ بَعْدَ رَسُولِ اللَّهِ ﷺ. فَهَذَا اعْتِرَافٌ مِنْهُ فِي آخِرِ وَقْتٍ مِنَ الدُّنْيَا بِفَضْلِ الصِّدِّيقِ. وَقَدْ ثَبَتَ عَنْهُ بِالتَّوَاتُرِ أَنَّهُ خَطَبَ بِالْكُوفَةِ فِي أَيَّامِ خِلَافَتِهِ وَدَارِ إِمَارَتِهِ، فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ خَيْرَ هَذِهِ الْأُمَّةِ بَعْدَ نَبِيِّهَا أَبُو بَكْرٍ، ثُمَّ عُمَرُ، وَلَوْ شِئْتُ أَنْ أُسَمِّيَ الثَّالِثَ لَسَمَّيْتُ. وَعَنْهُ أَنَّهُ قَالَ: وَهُوَ نَازِلٌ مِنَ الْمِنْبَرِ: ثُمَّ عُثْمَانُ ثُمَّ عُثْمَانُ. [قِصَّةُ الْأَرْغِفَةِ الثَّمَانِيَةِ وَدِقَّةُ قَضَائِهِ ؓ   وَأُخْرِجَ عَنْ زَرِّ بْنِ حُبَيْشٍ قَالَ: (جَلَسَ رَجُلَانِ يَتَغَدَّيَانِ: مَعَ أَحَدِهِمَا خَمْسَةَ أَرْغِفَةٍ، وَمَعَ الْآخَرِ ثَلَاثَةَ أَرْغِفَةٍ، فَلَمَّا وَضَعَا الْغَدَاءَ بَيْنَ أَيْدِيهِمَا.. مَرَّ بِهِمَا رَجُلٌ فَسَلَّمَ، فَقَالَا: اجْلِسْ لِلْغَدَاءِ، فَجَلَسَ وَأَكَلَ مَعَهُمَا، وَاسْتَوَوْا فِي أَكْلِهِمُ الْأَرْغِفَةَ الثَّمَانِيَةَ، فَقَامَ الرَّجُلُ، وَطَرَحَ إِلَيْهِمَا ثَمَانِيَةَ دَرَاهِمَ، وَقَالَ: خُذَاهَا عِوَضًا مِمَّا أَكَلْتُ لَكُمَا، وَنِلْتُهُ مِنْ طَعَامِكُمَا، فَتَنَازَعَا. فَقَالَ صَاحِبُ الْخَمْسَةِ الْأَرْغِفَةِ: لِي خَمْسَةُ دَرَاهِمَ، وَلَكَ ثَلَاثَةٌ، وَقَالَ صَاحِبُ الْأَرْغِفَةِ الثَّلَاثَةِ: لَا أَرْضَى إِلَّا أَنْ تَكُونَ الدَّرَاهِمُ بَيْنَنَا نِصْفَيْنِ. فَارْتَفَعَا إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ، فَقَصَّا عَلَيْهِ قَصَّتَهُمَا، فَقَالَ لِصَاحِبِ الثَّلَاثَةِ: قَدْ عَرَضَ عَلَيْكَ صَاحِبُكَ مَا عَرَضَ، وَخُبْزُهُ أَكْثَرُ مِنْ خُبْزِكَ فَارْضَ بِالثَّلَاثَةِ. فَقَالَ: وَاللَّهِ؛ لَا رَضِيتُ عَنْهُ إِلَّا بِمُرِّ الْحَقِّ، فَقَالَ عَلِيٌّ ؓ: لَيْسَ لَكَ فِي مُرِّ الْحَقِّ إِلَّا دِرْهَمٌ وَاحِدٌ، وَلَهُ سَبْعَةُ دَرَاهِمَ. فَقَالَ الرَّجُلُ: سُبْحَانَ اللَّهِ!! قَالَ: هُوَ ذَلِكَ، قَالَ: فَعَرَّفَنِي الْوَجْهَ فِي مُرِّ الْحَقِّ حَتَّى أَقْبَلَهُ. فَقَالَ عَلِيٌّ: أَلَيْسَ لِلثَّمَانِيَةِ أَرْغِفَةٍ أَرْبَعَةٌ وَعِشْرُونَ ثُلْثًا أَكَلْتُمُوهَا وَأَنْتُمْ ثَلَاثَةُ أَنْفُسٍ؟ وَلَا يُعْلَمُ الْأَكْثَرُ مِنْكُمْ أَكْلًا وَلَا الْأَقَلُّ؟ فَتُحْمَلُونَ فِي أَكْلِكُمْ عَلَى السَّوَاءِ، قَالَ: فَأَكَلْتَ أَنْتَ ثَمَانِيَةَ أَثْلَاثٍ، وَإِنَّمَا لَكَ تِسْعَةُ أَثْلَاثٍ، وَأَكَلَ صَاحِبُكَ ثَمَانِيَةَ أَثْلَاثٍ، وَلَهُ خَمْسَةَ عَشَرَ ثُلْثًا، أَكَلَ مِنْهَا ثَمَانِيَةً وَبَقِيَ سَبْعَةٌ، وَأَكَلَ لَكَ وَاحِدَةً مِنْ تِسْعَةٍ، فَلَكَ وَاحِدٌ بِوَاحِدِكَ، وَلَهُ سَبْعَةٌ، فَقَالَ الرَّجُلُ: رَضِيتُ الْآنَ. وَأَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفِ» عَنْ عَطَاءٍ قَالَ: (أُتِيَ عَلِيٌّ بِرَجُلٍ وَشَهِدَ عَلَيْهِ رَجُلَانِ أَنَّهُ سَرَقَ، فَأَخَذَ فِي شَيْءٍ مِنْ أُمُورِ النَّاسِ وَتَهَدَّدَ شُهُودَ الزُّورِ، وَقَالَ: (لَا أُوتِيَ بِشَاهِدِ زُورٍ... إِلَّا فَعَلْتُ بِهِ كَذَا وَكَذَا)،  ثُمَّ طَلَبَ الشَّاهِدَيْنِ، فَلَمْ يَجِدْهُمَا، فَخَلَّى سَبِيلَهُ. [اضْرِبْ ظِلَّهُ]   وَقَالَ عَبْدُ الرَّزَّاقِ فِي «الْمُصَنَّفِ»: عَنْ عَلِيٍّ: أَنَّهُ أُتِيَ بِرَجُلٍ، فَقِيلَ لَهُ: (زَعَمَ هَذَا أَنَّهُ احْتَلَمَ بِأُمِّي؟ فَقَالَ: اذْهَبْ فَأَقِمْهُ فِي الشَّمْسِ فَاضْرِبْ ظِلَّهُ). [بَعْضُ حِكَمِهِ وَنُصْحِهِ ؓ لِحَمَلَةِ الْقُرْآنِ   وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ رَبِيعَةَ بْنِ نَاجِدٍ قَالَ: قَالَ عَلِيٌّ: (كُونُوا فِي النَّاسِ كَالنَّحْلَةِ فِي الطَّيْرِ؛ إِنَّهُ لَيْسَ فِي الطَّيْرِ شَيْءٌ... إِلَّا وَهُوَ يَسْتَضْعِفُهَا، وَلَوْ يَعْلَمُ الطَّيْرُ مَا فِي أَجْوَافِهَا مِنَ الْبَرَكَةِ... لَمْ يَفْعَلُوا ذَلِكَ بِهَا، خَالِطُوا النَّاسَ بِأَلْسِنَتِكُمْ وَأَجْسَادِكُمْ، وَزَايَلُوهُمْ بِأَعْمَالِكُمْ وَقُلُوبِكُمْ، فَإِنَّ لِلْمَرْءِ مَا اكْتَسَبَ، وَهُوَ يَوْمَ الْقِيَامَةِ مَعَ مَنْ أَحَبَّ). وَأُخْرِجَ عَنْ عَلِيٍّ قَالَ: (كُونُوا بِقَبُولِ الْعَمَلِ أَشَدَّ اهْتِمَامًا مِنْكُمْ بِالْعَمَلِ؛ فَإِنَّهُ لَنْ يَقِلَّ عَمَلٌ مَعَ التَّقْوَى، وَكَيْفَ يَقِلُّ عَمَلٌ يُتَقَبَّلُ؟!) وَأُخْرِجَ عَنْ يَحْيَى بْنِ جَعْدَةَ قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ: (يَا حَمَلَةَ الْقُرْآنِ؛ اعْمَلُوا بِهِ، فَإِنَّمَا الْعَالِمُ مَنْ عَلِمَ ثُمَّ عَمِلَ بِمَا عَلِمَ،  وَوَافَقَ عِلْمُهُ عَمَلَهُ، وَسَيَكُونُ أَقْوَامٌ يَحْمِلُونَ الْعِلْمَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، تُخَالِفُ سَرِيرَتُهُمْ عَلَانِيَتَهُمْ، وَيُخَالِفُ عَمَلُهُمْ عِلْمَهُمْ، يَجْلِسُونَ حِلَقًا، فَيُبَاهِي بَعْضُهُمْ بَعْضًا، حَتَّى إِنَّ الرَّجُلَ يَغْضَبُ عَلَى جَلِيسِهِ أَنْ يَجْلِسَ إِلَى غَيْرِهِ وَيَدَعَهُ، أُولَئِكَ لَا تَصْعَدُ أَعْمَالُهُمْ فِي مَجَالِسِهِمْ تِلْكَ إِلَى اللَّهِ). وَأُخْرِجَ عَنْ عَلِيٍّ قَالَ: (التَّوْفِيقُ خَيْرُ قَائِدٍ، وَحُسْنُ الْخُلُقِ خَيْرُ قَرِينٍ، وَالْعَقْلُ خَيْرُ صَاحِبٍ، وَالْأَدَبُ خَيْرُ مِيرَاثٍ، وَلَا وَحْشَةَ أَشَدُّ مِنَ الْعُجْبِ). وَأُخْرِجَ عَنِ الْحَارِثِ قَالَ: (جَاءَ رَجُلٌ إِلَى عَلِيٍّ ؓ فَقَالَ: أَخْبِرْنِي عَنِ الْقَدَرِ، فَقَالَ: طَرِيقٌ مُظْلِمٌ لَا تَسْلُكْهُ، قَالَ: أَخْبِرْنِي عَنِ الْقَدَرِ؟ قَالَ: بَحْرٌ عَمِيقٌ لَا تَلِجْهُ، قَالَ: أَخْبِرْنِي عَنِ الْقَدَرِ، قَالَ: سِرُّ اللَّهِ قَدْ خَفِيَ عَلَيْكَ فَلَا تُفَتِّشْهُ، قَالَ: أَخْبِرْنِي عَنِ الْقَدَرِ؟ قَالَ: يَا أَيُّهَا السَّائِلُ، إِنَّ اللَّهَ خَلَقَكَ لِمَا شَاءَ أَوْ لِمَا شِئْتَ؟ قَالَ: بَلْ لِمَا شَاءَ، قَالَ: فَيَسْتَعْمِلُكَ فِيمَا شَاءَ). وَأُخْرِجَ عَنْ عَلِيٍّ قَالَ: (إِنَّ لِلنَّكَبَاتِ نِهَايَاتٍ، وَلَابُدَّ لِأَحِدٍ إِذَا نُكِبَ.. مِنْ أَنْ يَنْتَهِيَ إِلَيْهَا، فَيَنْبَغِي لِلْعَاقِلِ إِذَا أَصَابَتْهُ نَكْبَةٌ.. أَنْ يَنَامَ لَهَا حَتَّى تَنْقَضِيَ مُدَّتُهَا، فَإِنَّ فِي دَفْعِهَا قَبْلَ انْقِضَاءِ مُدَّتِهَا زِيَادَةً فِي مَكْرُوهِهَا). وَأُخْرِجَ عَنْ عَلِيٍّ أَنَّهُ قِيلَ لَهُ: (مَا السَّخَاءُ؟ قَالَ: مَا كَانَ مِنْهُ ابْتِدَاءً، فَأَمَّا مَا كَانَ عَنْ مَسْأَلَةٍ... فَحَيَاءٌ وَتَكَرَّمٌ). وَأُخْرِجَ عَنْ عَلِيٍّ: (أَنَّهُ أَتَاهُ رَجُلٌ فَأَثْنَى عَلَيْهِ فَأَطْرَاهُ، وَكَانَ قَدْ بَلَغَهُ عَنْهُ قَبْلَ ذَلِكَ، فَقَالَ لَهُ عَلِيٌّ: إِنِّي لَسْتُ كَمَا تَقُولُ، وَأَنَا فَوْقَ مَا فِي نَفْسِكَ). وَأُخْرِجَ عَنْ عَلِيٍّ قَالَ: (جَزَاءُ الْمَعْصِيَةِ الْوَهَنُ فِي الْعِبَادَةِ، وَالضِّيقُ فِي الْمَعِيشَةِ، وَالتَّعَسُ فِي اللَّذَّةِ، قِيلَ: وَمَا التَّعَسُ فِي اللَّذَّةِ؟ قَالَ: لَا يَنَالُ شَهْوَةً حَلَالًا إِلَّا جَاءَهُ مَا يُنَغِّصُهُ إِيَّاهَا). [احْفَظْ عَنِّي أَرْبَعًا وَأَرْبَعًا]   وَأُخْرِجَ عَنْ عُقْبَةَ بْنِ أَبِي الصَّهْبَاءِ قَالَ: (لَمَّا ضَرَبَ ابْنُ مُلْجِمٍ عَلِيًّا.. دَخَلَ عَلَيْهِ الْحَسَنُ وَهُوَ بَاكٍ، فَقَالَ لَهُ عَلِيٌّ: يَا بُنَيَّ؛ احْفَظْ عَنِّي أَرْبَعًا وَأَرْبَعًا، قَالَ: وَمَا هُنَّ يَا أَبَتِ؟ قَالَ: إِنَّ أَغْنَى الْغِنَى الْعَقْلُ، وَأَكْبَرُ الْفَقْرِ الْحُمْقُ، وَأَوْحَشُ الْوَحْشَةِ الْعُجْبُ، وَأَكْرَمُ الْكَرَمِ حُسْنُ الْخُلُقِ. قَالَ: فَالْأَرْبَعُ الْأُخْرَى؟ قَالَ: إِيَّاكَ وَمُصَاحَبَةَ الْأَحْمَقِ؛ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرَّكَ، وَإِيَّاكَ وَمُصَادَقَةَ الْكَذَّابِ؛ فَإِنَّهُ يُقَرِّبُ عَلَيْكَ الْبَعِيدَ وَيُبَعِّدُ عَلَيْكَ الْقَرِيبَ، وَإِيَّاكَ وَمُصَادَقَةَ الْبَخِيلِ؛ فَإِنَّهُ يَقْعُدُ عَنْكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ، وَإِيَّاكَ وَمُصَادَقَةَ الْفَاجِرِ؛ فَإِنَّهُ يَبِيعُكَ بِالتَّافِهِ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عَلِيٍّ أَنَّهُ أَتَاهُ يَهُودِيٌّ فَقَالَ لَهُ: (مَتَى كَانَ رَبُّنَا؟) فَتَمَعَّرَ وَجْهُ عَلِيٍّ، فَقَالَ: (لَمْ يَكُنْ فَكَانَ، هُوَ كَانَ وَلَا كَيْنُونَةَ، كَانَ بِلَا كَيْفَ، كَانَ لَيْسَ لَهُ قَبْلٌ وَلَا غَايَةٌ، انْقَطَعَتِ الْغَايَاتُ دُونَهُ، فَهُوَ غَايَةُ كُلِّ غَايَةٍ). فَأَسْلَمَ الْيَهُودِيُّ. ذكر بَعْضِ سِيرَتِهِ   كَانَ أَبُو رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ﷺ خَازِنًا لَعَلِّي عَلَى بَيْتِ الْمَالِ، فَدَخَلَ عَلِيٌّ يَوْمًا وَقَدْ زُيِّنَتِ ابْنَتُهُ، فَرَأَى عَلَيْهَا لُؤْلُؤَةً كَانَ عَرَفَهَا لِبَيْتِ الْمَالِ، فَقَالَ: مِنْ أَيْنَ لَهَا هَذِهِ ؟ لَأَقْطَعَنَّ يَدَهَا ! فَلَمَّا رَأَى أَبُو رَافِعٍ جِدَّهُ فِي ذَلِكَ قَالَ: أَنَا وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ زَيَّنْتُهَا بِهَا. فَقَالَ عَلِيٌّ: لَقَدْ تَزَوَّجْتُ بِفَاطِمَةَ وَمَا لِي فِرَاشٌ إِلَّا جِلْدُ كَبْشٍ نَنَامُ عَلَيْهِ بِاللَّيْلِ وَنَعْلِفُ عَلَيْهِ نَاضِحَنَا بِالنَّهَارِ وَمَا لِي خَادِمٌ غَيْرَهَا. قَالَ ابْنُ عَبَّاسٍ: قُسِّمَ عِلْمُ النَّاسِ خَمْسَةَ أَجْزَاءٍ، فَكَانَ لَعَلِيٍّ مِنْهَا أَرْبَعَةُ أَجْزَاءَ، وَلِسَائِرِ النَّاسِ جُزْءٌ شَارَكَهُمْ عَلِيٌّ فِيهِ فَكَانَ أَعْلَمَهُمْ بِهِ. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: مَا جَاءَ لِأَحَدٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ مَا جَاءَ لَعَلِيٍّ. وَقَالَ عَمْرُو بْنُ مَيْمُونٍ: لَمَّا ضُرِبَ عُمَرُ بْنُ الْخَطَّابِ وَجَعَلَ الْخِلَافَةَ فِي السِّتَّةِ مِنَ الصَّحَابَةِ، فَلَمَّا خَرَجُوا مِنْ عِنْدِهِ قَالَ: إِنْ يُوَلُّوهَا الْأَجْلَحَ يَسْلُكُ بِهِمُ الطَّرِيقَ، فَقَالَ لَهُ ابْنُهُ عَبْدُ اللَّهِ: فَمَا يَمْنَعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ ( مِنْ تَوْلِيَتِهِ ) ؟ قَالَ: أَكْرَهُ أَنْ أَتَحَمَّلَهَا حَيًّا وَمَيِّتًا. وَقَالَ عَاصِمُ بْنُ كُلَيْبٍ عَنْ أَبِيهِ: قَدِمَ عَلَى عَلِيٍّ مَالٌ مِنْ أَصْبَهَانَ، فَقَسَّمَهُ عَلَى سَبْعَةِ أَسْهُمٍ، فَوَجَدَ فِيهِ رَغِيفًا فَقَسَّمَهُ عَلَى سَبْعَةٍ، وَدَعَا أُمَرَاءَ الْأَسْبَاعِ فَأَقْرَعَ بَيْنَهُمْ لِيَنْظُرَ أَيُّهُمْ يُعْطَى أَوَّلًا. وَقَالَ هَارُونُ بْنُ عَنْتَرَةَ عَنْ أَبِيهِ: دَخَلْتُ عَلَى عَلِيٍّ بِالْخَوَرْنَقِ - وَهُوَ فَصْلُ شِتَاءٍ - وَعَلَيْهِ خَلَقُ قَطِيفَةٍ، وَهُوَ يُرْعَدُ فِيهِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ قَدْ جَعَلَ لَكَ وَلِأَهْلِكَ فِي هَذَا الْمَالِ نَصِيبًا وَأَنْتَ تَفْعَلُ هَذَا بِنَفْسِكَ ؟ فَقَالَ: وَاللَّهِ مَا أَرْزَأَكُمْ شَيْئًا، وَمَا هِيَ إِلَّا قَطِيفَتِي الَّتِي أَخْرَجْتُهَا مِنَ الْمَدِينَةِ. وَقَالَ يَحْيَى بْنُ سَلَمَةَ: اسْتَعْمَلَ عَلِيٌّ عَمْرَو بْنَ سَلَمَةَ عَلَى أَصْبَهَانَ، فَقَدِمَ وَمَعَهُ مَالٌ وَزِقَاقٌ فِيهَا عَسَلٌ وَسَمْنٌ، فَأَرْسَلَتْ أُمُّ كُلْثُومٍ بِنْتُ عَلِيٍّ إِلَى عَمْرٍو تَطْلُبُ مِنْهُ سَمْنًا وَعَسَلًا، فَأَرْسَلَ إِلَيْهَا ظَرْفَ عَسَلٍ وَظَرْفَ سَمْنٍ. فَلَمَّا كَانَ الْغَدُ خَرَجَ عَلِيٌّ وَأَحْضَرَ الْمَالَ وَالْعَسَلَ وَالسَّمْنَ لِيُقْسَمَ، فَعَدَّ الزِّقَاقَ فَنَقَصَتْ زِقَّيْنِ، فَسَأَلَهُ عَنْهُمَا، فَكَتَمَهُ وَقَالَ: نَحْنُ نُحْضِرُهَا، فَعَزَمَ عَلَيْهِ إِلَّا ذَكَرَهَا لَهُ، فَأَخْبَرَهُ، فَأَرْسَلَ إِلَى أُمِّ كُلْثُومٍ فَأَخَذَ الزِّقَّيْنِ مِنْهَا، فَرَآهُمَا قَدْ نَقَصَا، فَأَمْرَ التُّجَّارَ بِتَقْوِيمِ مَا نَقَصَ مِنْهُمَا، فَكَانَ ثَلَاثَةَ دَرَاهِمَ، فَأَرْسَلَ إِلَيْهَا فَأَخَذَهَا مِنْهَا ثُمَّ قَسَّمَ الْجَمِيعَ. قِيلَ: وَخَرَجَ مِنْ هَمْدَانَ فَرَأَى رَجُلَيْنِ يَقْتَتِلَانِ، فَفَرَّقَ بَيْنَهُمَا ثُمَّ مَضَى، فَسَمِعَ صَوْتًا: يَا غَوْثَاهْ بِاللَّهِ ! فَخَرَجَ يَحْضُرُ نَحْوَهُ وَهُوَ يَقُولُ: أَتَاكَ الْغَوْثُ. فَإِذَا رَجُلٌ يُلَازِمُ رَجُلًا. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ بِعْتُ هَذَا ثَوْبًا بِسَبْعَةِ دَرَاهِمَ، وَشَرَطْتُ أَنْ لَا يُعْطِيَنِي مَغْمُوزًا وَلَا مَقْطُوعًا، وَكَانَ شَرْطُهُمْ يَوْمَئِذٍ، فَأَتَانِي بِهَذِهِ الدَّرَاهِمِ، فَأَتَيْتُ وَلَزِمْتُهُ، فَلَطَمَنِي. فَقَالَ لِلَّاطِمِ: مَا تَقُولُ ؟ فَقَالَ: صَدَقَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: أَعْطِهُ شَرْطَهُ. فَأَعْطَاهُ. وَقَالَ لِلْمَلْطُومِ: اقْتَصَّ. قَالَ: أَوْ أَعْفُو يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: ذَلِكَ إِلَيْكَ. ثُمَّ قَالَ: يَا مَعْشَرَ الْمُسْلِمِينَ خُذُوهُ، فَأَخَذُوهُ، فَحُمِلَ عَلَى ظَهْرِ رَجُلٍ كَمَا يُحْمَلُ صِبْيَانُ الْكُتَّابِ، ثُمَّ ضَرَبَهُ خَمْسَ عَشْرَةَ دِرَّةً وَقَالَ: هَذَا نَكَالٌ لِمَا انْتَهَكْتَ مِنْ حُرْمَتِهِ. وَلَمَّا قُتِلَ - عَلَيْهِ السَّلَامُ - قَامَ ابْنُهُ الْحَسَنُ خَطِيبًا فَقَالَ: لَقَدْ قَتَلْتُمُ اللَّيْلَةَ رَجُلًا فِي لَيْلَةٍ نَزَلَ فِيهَا الْقُرْآنُ، وَفِيهَا رُفِعَ عِيسَى، وَفِيهَا قُتِلَ يُوشَعُ بْنُ نُونٍ، وَاللَّهِ مَا سَبَقَهُ أَحَدٌ كَانَ قَبْلَهُ، وَلَا يُدْرِكُهُ أَحَدٌ يَكُونُ بَعْدَهُ، وَاللَّهِ إِنْ كَانَ رَسُولُ اللَّهِ ﷺ يَبْعَثُهُ فِي السَّرِيَّةِ وَجَبْرَائِيلُ عَنْ يَمِينِهِ، وَمِيكَائِيلُ عَنْ يَسَارِهِ، وَاللَّهِ مَا تَرَكَ ( صَفْرَاءَ وَلَا بَيْضَاءَ ) إِلَّا ثَمَانَمِائَةٍ أَوْ سَبْعَمِائَةٍ أَرْصَدَهَا لِجَارِيَةٍ. وَقَالَ سُفْيَانُ: إِنَّ عَلِيًّا لَمْ يَبْنِ آجُرَّةً عَلَى آجُرَّةٍ، وَلَا لَبِنَةً عَلَى لَبِنَةٍ، وَلَا قَصَبَةً عَلَى قَصَبَةٍ، وَإِنْ كَانَ لَيُؤْتَى بِحُبُوبِهِ مِنَ الْمَدِينَةِ فِي جِرَابٍ. ( وَقِيلَ: إِنَّهُ أَخْرَجَ سَيْفًا لَهُ إِلَى السُّوقِ فَبَاعَهُ وَقَالَ: لَوْ كَانَ عِنْدِي أَرْبَعَةُ دَرَاهِمَ ثَمَنُ إِزَارٍ لَمْ أَبِعْهُ. وَكَانَ لَا يَشْتَرِي مِمَّنْ يَعْرِفُهُ، وَإِذَا اشْتَرَى قَمِيصًا قَدَّرَ كُمَّهُ عَلَى طُولِ يَدِهِ وَقَطَعَ الْبَاقِي ). وَكَانَ يَخْتِمُ عَلَى الْجِرَابِ الَّذِي فِيهِ دَقِيقُ الشَّعِيرِ الَّذِي يَأْكُلُ مِنْهُ وَيَقُولُ: لَا أُحِبُّ أَنْ يَدْخُلَ بَطْنِي إِلَّا مَا أَعْلَمُ. وَقَالَ الْحَسَنُ بْنُ صَالِحٍ: تَذَاكَرُوا الزُّهَّادَ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَقَالَ عُمَرُ: أَزْهَدُ النَّاسِ فِي الدُّنْيَا عَلِيُّ بْنُ أَبِي طَالِبٍ. وَقَالَ الْمَدَائِنِيُّ: نَظَرَ عَلِيٌّ إِلَى قَوْمٍ بِبَابِهِ، فَقَالَ لِقَنْبَرٍ مَوْلَاهُ: مَنْ هَؤُلَاءِ ؟ قَالَ: شِيعَتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: وَمَا لِي لَا أَرَى فِيهِمْ سِيَمَا الشِّيعَةِ ؟ قَالَ: وَمَا سِيمَاهُمْ ؟ قَالَ: خُمْصُ الْبُطُونِ مِنَ الطَّوْيِ، يُبْسُ الشِّفَاهِ مِنَ الظَّمَإِ، عُمْشُ الْعُيُونِ مِنَ الْبُكَاءِ. ( وَمَنَاقِبُهُ لَا تُحْصَى، قَدْ جَمَعْتُ قَضَايَاهُ فِي كِتَابٍ مُفْرَدٍ ).

     ✧ A section on mentioning something of his just conduct, his virtuous way, his admonitions, his decisive judgments, his complete sermons, and his wise sayings that reach the hearts. ʿAbd al-Wārith said, from Abū ʿAmr b. al-ʿAlāʾ, from his father, who said: ʿAlī delivered a sermon and said: O people, by Allah besides whom there is no deity, I have taken nothing from your wealth, little or much, except this. And he took out a bottle from the sleeve of his shirt containing perfume. He said: The dihqān gave it to me as a gift. Then he went to the treasury and said: Take it. And he began to recite: He has prospered who had a basket / from which he ate dates every day. In one narration: once. In another narration: Blessed is he who had a basket................................ And from ʿAbd Allāh b. Zurayr al-Ghāfiqī, who said: We entered with ʿAlī on the day of the sacrifice, and he brought us khazīra. We said: May Allah keep you righteous, if only you had brought us these ducks and geese, for Allah has made good abundant. He said: O Ibn Zurayr, I heard the Messenger of Allah ﷺ say: "It is not lawful for the caliph from the wealth of Allah except two bowls: a bowl he and his family eat, and a bowl he feeds the people." And from Hārūn b. ʿAntara, from his father, who said: I entered upon ʿAlī b. Abī Ṭālib at al-Khawarnaq while he had a velvet cloak and was shivering from the cold. I said: O Commander of the Faithful, Allah has made for you and your household a share in this wealth, and you do this to yourself?! He said: By Allah, I will not take anything from your wealth, and this cloak is the one I came out with from my house. Or he said: from Madinah. And Abū Nuʿaym said: I heard Sufyān al-Thawrī say: ʿAlī did not build a brick upon a brick, nor a reed upon a reed, though his clay was brought to him from Madinah in a sack. And from Mujammiʿ b. Samʿān al-Taymī, who said: ʿAlī b. Abī Ṭālib went out with his sword to the market and said: Who will buy this sword of mine? For if I had four dirhams with which to buy a loincloth, I would not sell it. And from Jaʿfar — he said: I think it is from his father — that when ʿAlī wore a shirt, he would stretch his hand into its sleeve, and whatever of the sleeve extended beyond the fingers he would cut off, and he said: The sleeve has no right to extend beyond the fingers. And from Ibn ʿAbbās, who said: ʿAlī bought a shirt for three dirhams while he was caliph, and cut its sleeve from the place of the wrists, and said: Praise be to Allah, this is from His adornment. And from a client of Abū ʿUṣayfīr, who said: I saw ʿAlī go out and come to a man of the cloth merchants, and he said to him: Do you have a sunbulānī shirt? He said: He brought out a shirt to him, and he put it on, and it reached to the middle of his shins. He looked to his right and to his left and said: I see nothing but a good measure. How much is it? He said: Four dirhams, O Commander of the Faithful. He said: He untied them from his waist wrapper and gave them to him, then left. And Muḥammad b. Saʿd said: al-Faḍl b. Dukayn informed us, al-Ḥasan b. Jurmūz informed us, from his father, who said: I saw ʿAlī coming out of the palace wearing two Qaṭarī garments: a waist wrapper to the middle of his shin, and a cloak tucked up close to it, and with him was his whip, walking with it in the markets, commanding people to fear Allah and to sell well, and saying: Give full measure and weight. And he said: Do not inflate the meat. And ʿAbd Allāh b. al-Mubārak said in "al-Zuhd": A man informed us, Ṣāliḥ b. Maytham narrated to me, Zayd b. Wahb al-Juhanī narrated to us, who said: ʿAlī b. Abī Ṭālib came out to us one day wearing two cloaks, wrapping himself with one and covering himself with the other. He had let down one side of his waist wrapper and raised the other, and he had lifted his cloak with a rag. A bedouin passed by him and said: O man, wear these clothes, for you are dead or will be killed. He said: O bedouin, I wear these two garments only so that they may be farther from pride for me, and better for me in my prayer, and a Sunnah for the believer. And from Abū Maṭar, who said: I went out of the mosque, and behold a man called out from behind me: Raise your waist wrapper, for it is cleaner for your garment and more pious for you, and take from your head if you are a Muslim. I walked behind him while he was in front of me, wrapped in a waist wrapper and clad in a cloak, and with him was the whip, as if he were a desert bedouin. I said: Who is this? A man said to me: You seem a stranger in this town. I said: Yes, I am a man from the people of Baṣra. He said: This is ʿAlī b. Abī Ṭālib, Commander of the Faithful. Until he reached the house of the Banū Abī Muʿayṭ, which is the camel market, and he said: Sell and do not swear, for oaths sell goods but wipe out blessing. Then he came to the date sellers, and behold a servant girl was crying. He said: What makes you cry? She said: This man sold me dates for a dirham, and my masters rejected them, but he refuses to take them back. ʿAlī said to him: Take your dates and give her her dirham, for she has no authority. He gave it back. I said: Do you know who this is? He said: No. I said: This is ʿAlī b. Abī Ṭālib, Commander of the Faithful. So he poured out his dates and gave her her dirham. Then the man said: I would like you to be pleased with me, O Commander of the Faithful. He said: I am not pleased with you unless you give people their rights. Then he passed by the date sellers and said: O date sellers, feed the poor, and your earnings will increase. Then he passed by with the Muslims until he reached the fish sellers, and he said: No floating fish is sold in our market. Then he came to the house of Furāt, which is the cloth market, and he came to an old man and said: O old man, sell me a shirt for three dirhams. When the old man recognized him, he did not buy anything from him. Then another, and when he recognized him, he did not buy anything from him. Then he came to a young lad and bought from him a shirt for three dirhams, with sleeves from the wrists to the hands. When he put it on he said: Praise be to Allah who has provided me from the adornment something with which I beautify myself among the people and cover my private parts. It was said to him: O Commander of the Faithful, is this something you narrate from yourself, or something you heard from the Messenger of Allah ﷺ? He said: No, rather something I heard from the Messenger of Allah ﷺ saying it when putting on clothes. Then the father of the lad, the owner of the garment, came and it was said to him: O so-and-so, your son sold a shirt today to the Commander of the Faithful for three dirhams. He said: Could you not have taken two dirhams from him? His father took a dirham from him, then came with it to the Commander of the Faithful while he was sitting with the Muslims at the gate of al-Raḥba, and said: Take this dirham. He said: What is the matter with this dirham? He said: The shirt was worth two dirhams. He said: He sold me with my consent and took with his consent. And from al-Shaʿbī, who said: ʿAlī b. Abī Ṭālib found his coat of mail with a Christian man, and he brought him to Shurayḥ to dispute with him. He said: ʿAlī came and sat beside Shurayḥ and said: O Shurayḥ, if my opponent were a Muslim I would not sit except with him, but he is a Christian, and the Messenger of Allah ﷺ said: "When you and they are on a road, force them to its narrowest parts, and belittle them as Allah belittled them, without transgressing." Then he said: This coat of mail is my coat of mail, and I did not sell it nor give it away. Shurayḥ said to the Christian: What do you say about what the Commander of the Faithful says? The Christian said: The coat of mail is none but my coat of mail, and I do not consider the Commander of the Faithful a liar. Shurayḥ turned to ʿAlī and said: O Commander of the Faithful, do you have any proof? ʿAlī laughed and said: Shurayḥ is right, I have no proof. So Shurayḥ ruled in favor of the Christian. He said: The Christian took it, walked a few steps, then returned and said: As for me, I bear witness that these are the judgments of the prophets. The Commander of the Faithful brought me before his judge, and his judge ruled against him! I bear witness that there is no god but Allah, and I bear witness that Muḥammad is His servant and Messenger. The coat of mail, by Allah, is your coat of mail, O Commander of the Faithful. I followed the army while you were going to Ṣiffīn, and it fell from your gray camel. He said: Now that you have become a Muslim, it is yours. And he mounted him on a horse. Al-Shaʿbī said: Someone who saw him told me that he fought the Khawārij alongside ʿAlī on the day of al-Nahrawān. And Saʿīd b. ʿUbayd said, from ʿAlī b. Rabīʿa: Jaʿda b. Hubayra came to ʿAlī and said: O Commander of the Faithful, two men come to you, one of whom loves you more than his family and wealth, and the other, if he could slaughter you, he would—and you judge for this one against that one! He said: ʿAlī pushed him and said: This is something that, if it were up to me, I would do, but this is something for Allah. And from Ṣāliḥ the seller of cloaks, from his grandmother, who said: I saw ʿAlī buy dates for a dirham and carry them in his blanket. A man said: O Commander of the Faithful, shall we not carry them for you? He said: The father of the household is more entitled to carry them. And from Abū Hāshim, from Zādhān, who said: ʿAlī used to walk in the markets alone while he was caliph, guiding the lost and helping the weak. He would pass by the seller and the grocer and recite the Qurʾān to him: "That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption" [al-Qaṣaṣ: 83]. Then he would say: This verse was revealed about the people of justice and humility among the rulers, and the people of power among the rest of the people. And from ʿUbāda b. Ziyād, from Ṣāliḥ b. Abī al-Aswad, from someone who narrated to him, that he saw ʿAlī riding a donkey and dangling his legs to one side, then he said: I am the one who humiliated this world. And from al-Ḥasan b. Ṣāliḥ, who said: They mentioned the ascetics in the presence of ʿUmar b. ʿAbd al-ʿAzīz, and some said: So-and-so. Others said: So-and-so. ʿUmar b. ʿAbd al-ʿAzīz said: The most ascetic of people in this world is ʿAlī b. Abī Ṭālib. And Hishām b. Ḥassān said: While we were with al-Ḥasan al-Baṣrī, a man from the Azāriqa came and said: O Abū Saʿīd, what do you say about ʿAlī b. Abī Ṭālib? He said: The cheeks of al-Ḥasan reddened, and he said: May Allah have mercy on ʿAlī. ʿAlī was an arrow of Allah hitting His enemies, and he was in the station of knowledge its noblest and closest to the Messenger of Allah ﷺ. He was the rabbānī of this ummah. He was not a thief of Allah's wealth, nor a sleeper in Allah's affairs. He gave the Qurʾān its obligations, its practice, and its knowledge. From it he was in flourishing gardens and clear signposts. That is ʿAlī b. Abī Ṭālib, O fool. And from Abū Makīn, who said: My maternal uncle Abū Umayya and I passed by a house in a district of the tribe of Murād, and he said: Do you see this house? I said: Yes. He said: ʿAlī passed by it while they were building it, and a piece fell on him and wounded his head, so he supplicated to Allah that its construction not be completed. He said: Not a brick was placed upon it. He said: I would pass by it and it did not resemble the houses. And from Abū Bashīr al-Shaybānī, who said: I witnessed the Battle of the Camel with my master, and I never saw a day with more severed forearms and severed feet than that day, and I never pass by the house of al-Walīd except that I remember the day of the Camel. He said: Al-Ḥakam b. ʿUtayba narrated to me that ʿAlī supplicated on the day of the Camel, saying: O Allah, seize their hands and their feet. From his fine speech, ؓ And from his fine speech, ؓ: From Abū Arāka, who says: I prayed the dawn prayer with ʿAlī, and when he turned to his right he remained as if there were grief upon him, until when the sun was on the wall of the mosque the height of a spear, he prayed two rakʿahs, then turned his hand over and said: By Allah, I have seen the companions of Muḥammad ﷺ, and today I see nothing that resembles them. They used to arise pale, disheveled, dusty, with marks on their foreheads like the knees of goats. They spent the night for Allah prostrating and standing, reciting the Book of Allah, alternating between their foreheads and their feet. When they arose and remembered Allah, they swayed as trees sway on a windy day, and their eyes shed tears until their clothes became wet. By Allah, it is as if the people spent the night heedless. Then he rose, and after that he was never seen smiling with his teeth showing until Ibn Muljam, the enemy of Allah, the wicked one, killed him. And Wakīʿ said, from ʿAmr b. Munabbih, from Awfā b. Dalham, from ʿAlī b. Abī Ṭālib, that he said: Learn knowledge, and you will be known by it. Act upon it, and you will be among its people. For a time will come after you in which nine-tenths of the truth will be denied, and none will be saved from it except every obscure one, severed from harm. Those are the leaders of guidance and the lamps of knowledge. They are not hasty, spreading rumors, or wasteful. Then he said: This world has departed, turning away, and the Hereafter has come, approaching. Each of them has children, so be among the children of the Hereafter, and do not be among the children of this world. Indeed, the ascetics in this world have taken the earth as a carpet, dust as a bed, and water as perfume. Indeed, whoever longs for the Hereafter forgets desires. Whoever fears the Fire turns away from forbidden things. Whoever seeks Paradise hastens to acts of obedience. Whoever is abstinent in this world, calamities become easy for him. Indeed, Allah has servants like those who have seen the people of Paradise in Paradise, abiding forever, and the people of the Fire in the Fire, being tormented. Their evils are safe from them, their hearts are sorrowful, their souls are chaste, and their needs are light. They endured a few days for the outcome of long rest. As for the night, they stand in rows on their feet, their tears flowing on their cheeks, crying out to their Lord: Our Lord, our Lord. Seeking the release of their necks. As for the day, they are learned, forbearing, righteous, pious, as if they were arrows. The observer looks at them and says: They are ill. But the people have no illness. And: They are deranged. Yet a great matter has affected the people. From al-Aṣbagh b. Nubātah, who said: One day ʿAlī ascended the pulpit, praised Allah and extolled Him, and mentioned death. He said: Servants of Allah, death is not to be escaped: if you stay for it, it seizes you; and if you flee from it, it overtakes you. So hasten, hasten, and hurry, hurry. Behind you is a swift pursuer – the grave. Beware its squeeze, its darkness, and its desolation. Truly the grave is one of the pits of Hell or a garden from the gardens of Paradise. Truly it speaks every day three times, saying: I am the house of darkness; I am the house of worms; I am the house of desolation. Truly beyond that is a day on which the young turn grey, and the old become intoxicated, and every pregnant female will cast her burden, and you will see people drunken, though they are not drunken – but the punishment of Allah is severe. Truly beyond that is what is even more severe: a Fire whose heat is intense, whose bottom is deep, whose ornament is iron, and whose water is pus, and whose keeper is an angel in whom Allah has placed no mercy. He said: Then he wept, and the Muslims around him wept. Then he said: Truly beyond that is a Garden whose width is the heavens and the earth, prepared for the God-fearing. May Allah make us and you among the God-fearing, and shelter us and you from the painful punishment. From Awfā b. Dalham, who said: ʿAlī delivered a sermon and said: To proceed: This world has turned away and called for farewell, while the Hereafter has drawn near and looked down upon us. The training track is today and tomorrow is the race. Truly you are in days of hope, behind which lies a term. Whoever falls short in the days of his hope before his term arrives, his deeds are thwarted. So work for Allah in desire as you work for Him in fear. Truly I have not seen anyone like the one who seeks the Garden sleeping, nor anyone like the one who flees the Fire sleeping. Truly whoever is not benefited by truth will be harmed by falsehood, and whoever is not set straight by guidance will be confounded by misguidance. Truly you have been commanded to depart, and you have been shown the provision. O people, this world is but a present transient good from which the righteous and the wicked eat, while the Hereafter is a true promise in which a powerful King will judge. Truly Satan promises you poverty and commands you to indecency, while Allah promises you forgiveness from Him and bounty; and Allah is All-Encompassing, All-Knowing. O people, do good in your lifetime and you will be preserved in your offspring, for Allah has promised His Garden to those who obey Him and threatened with His Fire those who disobey Him. It is a Fire whose roaring does not subside, whose prisoner is not released, and whose broken one is not mended. Its heat is intense, its bottom is deep, and its water is pus. The most fearful thing I fear for you is following whims and prolonged hope. In one narration: Following whims turns one away from truth, and prolonged hope makes one forget the Hereafter. From ʿĀṣim b. Ḍamrah, who said: A man disparaged this world in ʿAlī's presence, and ʿAlī said: This world is the abode of truth for him who treats it truthfully, an abode of salvation for him who understands it, and an abode of sufficiency for him who takes provision from it. It is the place of descent of Allah's revelation, the prayer-place of His angels, the mosque of His prophets, and the market of His friends. They profited therein with mercy and earned therein the Garden. Who then would disparage it, when it has announced its departure, called for separation, mixed its joys with its evils and its afflictions toward Him in encouragement and warning? O you who disparage this world and delude yourself, when has this world deceived you, or when has it sought blame from you? By the fall of your fathers into decay, or by the resting places of your mothers beneath the dust? How often you toiled with your two hands and tended with your two palms, seeking a cure for it and asking physicians to describe remedies, when your medicine did not avail you, nor did your weeping benefit you. From Abū al-Bakhtarī, who said: A man came to ʿAlī and praised him excessively, though he hated ʿAlī. ʿAlī said to him: I am not as you say, yet I am above what is in your heart. Ibn ʿAsākir narrated that a man said to ʿAlī: May Allah make you firm. He replied: Upon your chest. From Yaḥyā b. Yaʿmar, who said: ʿAlī said: The matter descends from heaven like drops of rain, for every soul whatever Allah has decreed for it of increase or decrease, in person, family, or wealth. Whoever sees a decrease in himself, his family, or his wealth, and sees abundance for another, let that not be a trial for him. For the Muslim, so long as he does not sink into baseness that he displays by appearing humble when it is mentioned, and that incites the vile among people against him, is like the winning gambler awaiting the first successful arrow of his gaming arrows, which earns him the prize and wards off the loss. Likewise the Muslim who is free of treachery stands between one of two good outcomes when he calls upon Allah: either what is with Allah is better for him, or Allah provides him wealth and he becomes possessed of family and property, along with his nobility and religion. Cultivation is of two kinds: the cultivation of this world is wealth and sons, and the cultivation of the Hereafter is the enduring righteous deeds. Allah may combine both for some peoples. Sufyān said: Who can speak such words except ʿAlī? From Muhājir al-ʿĀmirī, who said: ʿAlī b. Abī Ṭālib wrote a covenant for one of his companions over a town, in which he said: To proceed: Do not keep your veil long against your subjects, for the seclusion of governors from their subjects is a branch of constriction and of little knowledge of affairs. Seclusion cuts off from them knowledge of what they are secluded from, so the great becomes small in their eyes, the small becomes great, the good becomes ugly, the ugly becomes good, and truth is mixed with falsehood. The governor is only a human being who does not know the affairs people conceal from him. Words bear no marks by which the types of truth and falsehood may be recognized. So shield yourself from causing injustice in rights by making the veil gentle. You are but one of two men: either a man whose soul is generous in giving for the truth – so why do you seclude yourself from a right you are obliged to give, or from a noble manner you would exercise? Or you are afflicted with withholding and stinginess – how quickly people will cease asking of you when they despair of your good. Besides, most of people's needs to you are things that cost you nothing: a complaint of injustice or a request for fairness. Benefit from what I have described to you, and content yourself with your portion and right guidance, if Allah wills. Al-Madāʾinī said: ʿAlī wrote to one of his officials: Gently! It is as if you have reached the end, and your deeds have been presented to you at the place where the deluded one cries out in regret, the negligent one wishes for repentance, and the wrongdoer wishes for a return. The poetry of ʿAlī b. Abī Ṭālib From al-Shaʿbī, who said: Abū Bakr used to utter poetry, ʿUmar used to utter poetry, and ʿAlī used to utter poetry, and ʿAlī was the most poetic of the three. From Abū ʿUbaydah, who said: Muʿāwiyah wrote to ʿAlī: O Abū al-Ḥasan, I possess many virtues, for my father was a chief in the Age of Ignorance, and I became a king in Islam, and I am the in-law of the Messenger of Allah ﷺ, the maternal uncle of the believers, and the scribe of revelation. ʿAlī said: Does the son of the eater of livers boast to me of virtues?! Then he said: Write, boy: Muḥammad the Prophet is my brother and my in-law, and Ḥamzah, chief of the martyrs, is my uncle. Jaʿfar, who goes morning and evening flying with the angels, is the son of my mother. The daughter of Muḥammad is my rest and my spouse, her flesh mingled with my blood and my flesh. The two grandsons of Aḥmad are my two sons from her, so which of you has an arrow like my arrow? I preceded you all to Islam, a child before I reached the age of discretion. He said: Muʿāwiyah said: Hide this letter, lest the people of Syria read it and incline to Ibn Abī Ṭālib. From al-Aṣbagh b. Nubātah, from ʿAlī, that a man came to him and said: O Commander of the Faithful, I have a need to you which I have raised to Allah before raising it to you. If you fulfill it, I will praise Allah and thank you; and if you do not fulfill it, I will praise Allah and excuse you. ʿAlī said: Write on the ground, for I dislike to see the humiliation of asking on your face. So he wrote: I am in need. ʿAlī said: Bring me a fine garment. It was brought, and the man took it and put it on, then he began to say: You have clothed me in a garment whose beauties will wear out, so I will clothe you in garments of beautiful praise. If you receive my beautiful praise, you have received an honor, and you seek no substitute for what I have said. Praise revives the remembrance of its possessor, as rain revives with its moisture the plain and the mountain. Do not abstain, O Time, from good you may meet, for every servant will be recompensed for what he has done. ʿAlī said: Bring me the dinars. A hundred dinars were brought, and he gave them to him. Al-Aṣbagh said: I said: O Commander of the Faithful, a garment and a hundred dinars?! He said: Yes. I heard the Messenger of Allah ﷺ say: "Place people in their rightful stations." This is the station of this man with me. Among the verses which Abū Bakr Muḥammad b. Yaḥyā al-Ṣūlī quoted for the Commander of the Faithful ʿAlī b. Abī Ṭālib: So be patient with the momentous event, and treat your anguish with beautiful patience. Do not despair, for if you are in hardship one day, you were in ease in the long ages. Do not think ill of your Lord, for Allah is most worthy of good thoughts. Hardship is followed by ease, and Allah's word is the truest of all sayings. If intellects brought provision, provision would belong to those of intellect. How many a believer hungered one day, who will be given to drink from the pure nectar of Salsabīl. It is of the lowliness of this world before Allah that He, glorified be He, makes the believer hungry despite his preciousness, and fills the dog despite its vileness. The disbeliever eats and drinks, dresses and enjoys, while the believer hungers and goes bare, and that is for a wisdom required by the wisdom of the most wise of judges. Among the verses quoted by ʿAlī b. Jaʿfar al-Warrāq for the Commander of the Faithful ʿAlī b. Abī Ṭālib: Wear good clothes when you dress, for they are the adornment of men, by which one is honored and respected. Abandon humility in dress out of fear, for Allah knows what you conceal and hide. The shabbiness of your garment does not bring you nearer to God, while you are a sinful servant. The splendor of your garment does not harm you, if you fear God and avoid what is forbidden. This is as it came in the hadith: "Allah does not look at your forms or your clothes, but He looks at your hearts and your deeds." Al-Thawrī said: Asceticism in this world is not in wearing wool or eating coarse food; asceticism in this world is only shortness of hope. From ʿAmr b. al-ʿAlāʾ, from his father, who said: ʿAlī stood at the grave of Fāṭimah and began to say: I remembered Abā Arwā, and spent the night as if I were the agent of past griefs. For every gathering of two friends there is a parting, and all that is before death is little. My loss of one after another is proof that no friend endures. My remembrance will be turned away from and my affection forgotten, and after me a friend will succeed a friend. When my span of life is cut off one day, the toil of the weeping women is little. Some of them recited for ʿAlī ؓ: He who dies deserves to be humble; the sustenance of this world is enough for a man. Why should a man wake with worries and greed that descriptions cannot reach? Our King's doing is good and beautiful, and His provisions will not miss us. O you, you will soon depart to a people whose speech is silence. This chapter, if exhaustively investigated, would be long, and we have mentioned of it what suffices for those who seek it. To Allah be praise and grace. From Ayyūb al-Sakhtiyānī, that he said: Whoever loves Abū Bakr has established the religion; whoever loves ʿUmar has made the path clear; whoever loves ʿUthmān has been illuminated by the light of Allah; whoever loves ʿAlī has clung to the firm handhold; and whoever speaks well of the Companions of the Messenger of Allah ﷺ has freed himself from hypocrisy. One of the strange and unparalleled reports. He said: ʿAbd al-Razzāq said: Maʿmar once came toward me, smiled, though there was no one with us, and I said to him: What is the matter? He said: I wondered at the people of Kufa. Kufa seems to have been built on love of ʿAlī. I spoke to no one among them but among their moderate ones I found one who preferred ʿAlī over Abū Bakr and ʿUmar, among them Sufyān al-Thawrī. He said: I said to Maʿmar: Did you witness it? As if I considered that grave. Maʿmar said: What of it?! If a man said: ʿAlī is more virtuous in my view than the two, I would not rebuke him, if he mentioned their virtue, when he says "in my view." And if a man said: ʿUmar in my view is more virtuous than ʿAlī and Abū Bakr, I would not rebuke him. ʿAbd al-Razzāq said: I mentioned that to Wakīʿ b. al-Jarrāḥ while we were alone, and Abū Sufyān relished it and laughed and said: Sufyān would not go to that limit with us, but he disclosed to Maʿmar what he did not disclose to us. I used to say to Sufyān: O Abū ʿAbd Allah, what if we preferred ʿAlī over Abū Bakr and ʿUmar, what would you say about that? He would remain silent for a while, then say: I fear that that would be a criticism of Abū Bakr and ʿUmar, but we hold back. From Abū Ṣāliḥ al-Ḥanafī, who said: I saw ʿAlī b. Abī Ṭālib take the muṣḥaf and place it on his head, until I saw its leaves quivering. He said: Then he said: O Allah, they have deprived me of what is in it, so give me what is in it. Then he said: O Allah, I have grown weary of them and they of me; I have detested them and they have detested me; they have burdened me with what is not my nature or my character and with manners that were never known of me. O Allah, replace me with better than them, and replace them with worse than me. O Allah, melt their hearts as salt melts in water. Ibrāhīm said: meaning the people of Kufa. From Abū ʿAbd al-Raḥmān al-Sulamī, who said: Al-Ḥasan b. ʿAlī said to me: ʿAlī said to me: The Messenger of Allah appeared to me last night in my sleep, and I said: O Messenger of Allah, what I have met from your community of crookedness and obstinacy! He said: "Invoke against them." So I said: O Allah, replace me with better than them, and replace them with worse than me. Then he went out, and the man struck him. Al-awad means crookedness, and al-ladad means contentiousness. Abū Dāwūd narrated in the Book of Divine Decree that in the days of the Kharijites, ten of ʿAlī's companions guarded him every night, spending the night in the mosque with weapons. ʿAlī saw them and said: What makes you sit here? They said: We guard you. He said: From the people of heaven? Then he said: Nothing happens on earth until it is decreed in heaven. There is upon me from Allah a fortified shield. In another narration: The appointed term is a fortified shield. There is no one among people but an angel has been assigned to him. No beast or anything intends him but the angel says: Beware of him, beware of him. When the decree comes, it leaves him. In another narration: Two angels ward off from him; when the decree comes, they leave him. A servant does not find the sweetness of faith until he knows that what struck him could not have missed him, and what missed him could not have struck him. And ʿAlī used to enter the mosque every night and pray in it. On the night on whose morning he was killed, he was restless that night and gathered his family. When he went out to the mosque, the geese shrieked in his face, and they silenced them for him. He said: Leave them, for they are wailing. When he went out to the mosque, Ibn Muljam struck him, and what we mentioned before happened. The people said: O Commander of the Faithful, shall we not kill all of Murād? He said: No, but imprison him and treat him well in his captivity. If I die, then execute him; if I live, then wounds are subject to retaliation. Umm Kulthūm bt. ʿAlī began to say: What have I to do with the morning prayer? My husband ʿUmar, Commander of the Faithful, was killed at the morning prayer, and my father, Commander of the Faithful, was killed at the morning prayer. ؓ. It was said to ʿAlī: Will you not appoint a successor? He said: No, but I leave you as the Messenger of Allah ﷺ left you; if Allah wills good for you, He will gather you around the best of you, just as He gathered you around the best of you after the Messenger of Allah ﷺ. This is an acknowledgment from him at the last moment of this world of the excellence of al-Ṣiddīq. It has been established from him by tawātur that he delivered a sermon in Kufa during the days of his caliphate and seat of authority, saying: O people, the best of this community after its Prophet is Abū Bakr, then ʿUmar; and if I wished to name the third, I would name him. And it is reported from him that he said while descending from the pulpit: Then ʿUthmān, then ʿUthmān. [The story of the eight loaves and the precision of his judgment ؓ It is reported from Zarr b. Ḥubaysh that he said: (Two men sat down to eat lunch; one had five loaves, and the other had three loaves. When they placed the food before them, a man passed by and greeted them. They said: Sit down for lunch. He sat and ate with them, and they all shared equally in eating the eight loaves. The man then rose, threw eight dirhams to them, and said: Take them in compensation for what I ate of your food and obtained from your meal. The two disputed. The owner of the five loaves said: I get five dirhams, and you get three. The owner of the three loaves said: I will not accept anything but that the dirhams be split in half between us. So they went up to the Commander of the Faithful ʿAlī and told him their story. He said to the owner of the three: Your companion has offered you what he offered, and his bread is more than yours, so accept the three. He said: By Allah, I will not accept from him except by the bitterness of the truth. ʿAlī ؓ said: You have no share in the bitterness of the truth except one dirham, and he gets seven dirhams. The man said: Glory be to Allah!! He said: That is how it is. He said: Then explain to me the reasoning of the bitterness of the truth so that I may accept it. ʿAlī said: Do the eight loaves not consist of twenty-four thirds, which the three of you ate, and it is not known which of you ate more or less? So you are all assumed to have eaten equally. He said: You ate eight thirds, but you only had nine thirds; and your companion ate eight thirds, and he had fifteen thirds, of which he ate eight and seven remained; and he ate one of your nine, so you get one for your one, and he gets seven. The man said: I accept now. Ibn Abī Shaybah reported in al-Muṣannaf from ʿAṭāʾ that he said: (A man was brought to ʿAlī, and two men testified that he had stolen. He began to deal with some people's affairs and threatened the false witnesses, saying: Let no false witness be brought to me... except that I will do such-and-such to him. Then he sought the two witnesses but did not find them, so he released the man. [Strike his shadow] ʿAbd al-Razzāq said in al-Muṣannaf: From ʿAlī, that a man was brought to him, and it was said to him: (This man claims that he had a wet dream about my mother? He said: Go, make him stand in the sun and strike his shadow). [Some of his wisdom and advice ؓ to the bearers of the Qur'an Ibn ʿAsākir reported from Rabīʿa b. Nājid that he said: ʿAlī said: (Be among people like the bee among birds; for there is nothing among birds... but that it regards it as weak, and if the birds knew what blessing is in its belly... they would not do that to it. Mix with people with your tongues and bodies, but separate from them with your deeds and hearts; for a person gets what he earns, and on the Day of Resurrection he will be with those he loves). It is reported from ʿAlī that he said: (Be more concerned with your deeds being accepted than with the deeds themselves; for no deed is small with piety, and how can a deed that is accepted be small?!) It is reported from Yaḥyā b. Jaʿda that he said: ʿAlī b. Abī Ṭālib ؓ said: (O bearers of the Qur'an, act upon it; for the scholar is only one who has knowledge and then acts upon what he knows, and whose knowledge matches his deeds. There will be people who carry knowledge but it does not go beyond their collarbones; their inner selves contradict their outward appearance, and their deeds contradict their knowledge. They sit in circles, boasting to one another, to the point that a man becomes angry at his companion for sitting with someone else and leaving him. Those are the ones whose deeds will not ascend to Allah from those gatherings of theirs). It is reported from ʿAlī that he said: (Success is the best guide, good character is the best companion, intellect is the best friend, and discipline is the best inheritance; and there is no loneliness more severe than self-conceit). It is reported from al-Ḥārith that he said: (A man came to ʿAlī ؓ and said: Tell me about destiny. He said: A dark path, do not travel it. He said: Tell me about destiny. He said: A deep sea, do not enter it. He said: Tell me about destiny. He said: A secret of Allah that has been hidden from you, do not investigate it. He said: Tell me about destiny. He said: O questioner, did Allah create you for what He willed or for what you willed? He said: Rather for what He willed. He said: Then He employs you in whatever He wills). It is reported from ʿAlī that he said: (Calamities have ends, and when a person is afflicted, he must inevitably reach those ends. It behooves the wise person, when a calamity befalls him, to sleep through it until its duration passes; for pushing it away before its duration ends only increases its unpleasantness). It is reported from ʿAlī that he was asked: (What is generosity? He said: That which is initiated without being asked; as for what comes after a request... it is modesty and graciousness). It is reported from ʿAlī that a man came to him and praised him excessively, though reports about him had reached ʿAlī beforehand. ʿAlī said to him: I am not as you say, and I am above what is in your mind). It is reported from ʿAlī that he said: (The punishment for disobedience is weakness in worship, tightness in livelihood, and misery in pleasure. It was said: What is misery in pleasure? He said: He does not attain a lawful desire except that something comes to spoil it for him). [Memorize from me four and four] It is reported from ʿUqba b. Abī al-Ṣahbāʾ that he said: (When Ibn Muljam struck ʿAlī, al-Ḥasan entered upon him weeping. ʿAlī said to him: O my son, memorize from me four and four. He said: What are they, father? He said: The richest wealth is intellect, the greatest poverty is stupidity, the loneliest loneliness is self-conceit, and the noblest nobility is good character. He said: And the other four? He said: Beware of befriending a fool, for he wants to benefit you but harms you. Beware of befriending a liar, for he makes the far seem near to you and the near seem far. Beware of befriending a miser, for he will abandon you when you most need him. Beware of befriending a wicked person, for he will sell you for a pittance). Ibn ʿAsākir reported from ʿAlī that a Jew came to him and said: (When was our Lord?) ʿAlī's face changed color, and he said: (He was not, then He was. He is, without being; He was without how; He was, with no before and no limit; limits end before Him, and He is the limit of every limit). The Jew then embraced Islam. Mention of some of his conduct Abū Rāfiʿ, the freedman of the Messenger of Allah ﷺ, was ʿAlī's treasurer over the public treasury. One day ʿAlī entered and his daughter had been adorned, and he saw on her a pearl that he recognized as belonging to the treasury. He said: Where did she get this? I will cut off her hand! When Abū Rāfiʿ saw how serious he was, he said: By Allah, O Commander of the Faithful, I adorned her with it. ʿAlī said: I married Fāṭima and had no bedding except a ram's skin; we slept on it at night and fed our water-camel on it by day, and I had no servant other than her. Ibn ʿAbbās said: The knowledge of people was divided into five parts; ʿAlī had four of them, and the rest of the people had one part, in which ʿAlī shared with them, and he was the most knowledgeable of them in it. Aḥmad b. Ḥanbal said: No one among the Companions of the Prophet ﷺ received what ʿAlī received. ʿAmr b. Maymūn said: When ʿUmar b. al-Khaṭṭāb was struck and appointed the caliphate among the six Companions, when they left him he said: If they entrust it to the bald-headed one, he will lead them on the right path. His son ʿAbd Allāh said to him: What prevents you, O Commander of the Faithful, from appointing him? He said: I dislike carrying that burden alive and dead. ʿĀṣim b. Kulayb reported from his father: Money arrived to ʿAlī from Iṣbahān, and he divided it into seven shares. He found a loaf in it and divided it into seven, and he called the leaders of the sevenths and drew lots among them to see who would be given first. Hārūn b. ʿAntara reported from his father: I entered upon ʿAlī at al-Khawarnaq in winter, and he was wearing a worn velvet coverlet and shivering in it. I said: O Commander of the Faithful, Allah has given you and your family a share in this wealth, and you do this to yourself? He said: By Allah, I have not taken anything from you; this is only my coverlet that I brought from Madinah. Yaḥyā b. Salama said: ʿAlī appointed ʿAmr b. Salama over Iṣbahān. He returned with money and skins containing honey and ghee. Umm Kulthūm bt. ʿAlī sent to ʿAmr asking him for ghee and honey. He sent her a container of honey and a container of ghee. The next day, ʿAlī came out, brought the money, honey, and ghee to be divided, counted the skins, and found two skins missing. He asked him about them, but he concealed it and said: We will bring them. ʿAlī insisted that he mention them, so he told him. He sent to Umm Kulthūm, took the two skins from her, and saw that they had been diminished. He ordered the merchants to estimate the value of what had been taken from them, which was three dirhams. He sent to her and took it from her, then divided everything. It is said: He came out of Hamdān and saw two men fighting. He separated them and went on. Then he heard a voice: Help, for the sake of Allah! He hurried toward it, saying: Help has come to you. It turned out that one man was holding another. He said: O Commander of the Faithful, I sold this man a garment for seven dirhams and stipulated that he not give me any coins that were debased or clipped, as their custom was then. He brought me these dirhams, and I came and grabbed him, and he slapped me. He said to the slapper: What do you say? He said: He is truthful, O Commander of the Faithful. He said: Give him what he stipulated. So he gave it. And to the one who was slapped he said: Retaliate. He said: Or may I pardon, O Commander of the Faithful? He said: That is up to you. Then he said: O Muslims, take him. They took him, and he was carried on a man's back as schoolchildren are carried, then he struck him fifteen lashes and said: This is an exemplary punishment for violating his honor. When he was killed ﷺ, his son al-Ḥasan stood as a preacher and said: Tonight you have killed a man on a night in which the Qur'an was revealed, in which Jesus was raised, and in which Joshua b. Nūn was killed. By Allah, no one before him surpassed him, and no one after him will reach him. By Allah, the Messenger of Allah ﷺ used to send him on raiding parties with Gabriel on his right and Michael on his left. By Allah, he left nothing of gold or silver except seven or eight hundred, which he had set aside for a slave girl. Sufyān said: ʿAlī never built a brick upon a brick, nor an adobe upon an adobe, nor a reed upon a reed, and his grains used to be brought to him from Madinah in a sack. It is said: He took out a sword of his to the market and sold it, saying: If I had four dirhams for the price of a waist-wrapper, I would not have sold it. He would not buy from anyone who knew him, and when he bought a shirt, he would measure its sleeve to the length of his hand and cut off the rest. He would seal the sack containing the barley flour that he ate from and say: I do not like anything to enter my stomach except what I know. Al-Ḥasan b. Ṣāliḥ said: They discussed ascetics in the presence of ʿUmar b. ʿAbd al-ʿAzīz, and ʿUmar said: The most ascetic of people in this world is ʿAlī b. Abī Ṭālib. Al-Madāʾinī said: ʿAlī looked at some people at his door and said to Qanbar, his freedman: Who are these? He said: Your Shia, O Commander of the Faithful. He said: Why do I not see the mark of the Shia among them? He said: What is their mark? He said: Hollow bellies from hunger, dry lips from thirst, and bleary eyes from weeping. (His merits are countless; I have collected his judicial rulings in a separate book).

252. Tarikh (al-Tabari) 2049No grade recorded

     فَصْلٌ [فِي كَلَامِهِ ؓ فِي تَفْسِيرِ الْقُرْآنِ   وَأَمَّا كَلَامُهُ فِي تَفْسِيرِ الْقُرْآنِ.. فَكَثِيرٌ، وَهُوَ مُسْتَوْفًى فِي كِتَابِنَا: «التَّفْسِيرُ الْمُسْنَدُ» بِأَسَانِيدِهِ. وَقَدْ أَخْرَجَ ابْنُ سَعْدٍ عَنْ عَلِيٍّ قَالَ: (وَاللَّهِ؛ مَا نَزَلَتْ آيَةٌ... إِلَّا وَقَدْ عَلِمْتُ فِيمَ نَزَلَتْ، وَأَيْنَ نَزَلَتْ، وَعَلَى مَنْ نَزَلَتْ، إِنَّ رَبِّي وَهَبَ لِي قَلْبًا عَقُولًا، وَلِسَانًا نَاطِقًا). وَأَخْرَجَ ابْنُ سَعْدٍ وَغَيْرُهُ عَنْ أَبِي الطُّفَيْلِ قَالَ: قَالَ عَلِيٌّ ؓ: (سَلُونِي عَنْ كِتَابِ اللَّهِ؛ فَإِنَّهُ لَيْسَ مِنْ آيَةٍ... إِلَّا وَقَدْ عَرَفْتُ بِلَيْلٍ نَزَلَتْ أَمْ بِنَهَارٍ، أَمْ فِي سَهْلٍ أَمْ فِي جَبَلٍ). وَأَخْرَجَ ابْنُ أَبِي دَاوُدَ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: (لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ.. أَبْطَأَ عَلِيٌّ عَنْ بَيْعَةِ أَبِي بَكْرٍ، فَلَقِيَهُ أَبُو بَكْرٍ فَقَالَ: أَكَرِهْتَ إِمَارَتِي؟ فَقَالَ: لَا، وَلَكِنْ آلَيْتُ لَا أَرْتَدِيَ بِرِدَائِي إِلَّا إِلَى الصَّلَاةِ حَتَّى أَجْمَعَ الْقُرْآنَ، فَزَعَمُوا أَنَّهُ كَتَبَهُ عَلَى تَنْزِيلِهِ، قَالَ مُحَمَّدٌ: لَوْ أُصِيبَ ذَلِكَ الْكِتَابُ... كَانَ فِيهِ الْعِلْمُ).

     ✧ Section [On his (ʿAlī’s) speech regarding the exegesis of the Qurʾān] As for his speech regarding the exegesis of the Qurʾān, it is abundant, and it is fully covered in our book: “Al-Tafsīr al-Musnad” with its chains of transmission. Ibn Saʿd narrated from ʿAlī that he said: “By Allāh, no verse was sent down except that I knew regarding what it was sent down, where it was sent down, and upon whom it was sent down. Indeed, my Lord granted me an understanding heart and an articulate tongue.” Ibn Saʿd and others narrated from Abū al-Ṭufayl that ʿAlī ؓ said: “Ask me about the Book of Allāh, for there is no verse except that I know whether it was sent down at night or by day, whether in a plain or in a mountain.” Ibn Abī Dāwūd narrated from Muḥammad b. Sīrīn that he said: “When the Messenger of Allāh ﷺ died, ʿAlī delayed giving allegiance to Abū Bakr. Abū Bakr met him and said: ‘Do you dislike my leadership?’ He replied: ‘No, but I swore an oath not to put on my cloak except for prayer until I have compiled the Qurʾān.’ They claimed that he wrote it according to its revelation. Muḥammad said: ‘If that book had been preserved, it would have contained knowledge.’”

253. Tarikh (al-Tabari) 2050No grade recorded

     فَصْلٌ فِي نُبَذٍ مِنْ كَلِمَاتِهِ الْوَجِيزَةِ الْمُخْتَصَرَةِ الْبَدِيعَةِ   قَالَ عَلِيٌّ ؓ: (الْحَزْمُ سُوءُ الظَّنِّ) أَخْرَجَهُ أَبُو الشَّيْخِ وَابْنُ حَيَّانَ. وَقَالَ: (الْقَرِيبُ: مَنْ قَرَّبَتْهُ الْمَوَدَّةُ وَإِنْ بَعُدَ نَسَبُهُ، وَالْبَعِيدُ مَنْ بَعَّدَتْهُ الْعَدَاوَةُ وَإِنْ قَرُبَ نَسَبُهُ، وَلَا شَيْءَ أَقْرَبُ مِنْ يَدٍ إِلَى جَسَدٍ؛ وَإِنَّ الْيَدَ إِذَا فَسَدَتْ... قُطِعَتْ، وَإِذَا قُطِعَتْ... حُسِمَتْ) أَخْرَجَهُ أَبُو نُعَيْمٍ. [خَمْسٌ خُذُوهُنَّ عَنِّي   وَقَالَ: (خَمْسٌ خُذُوهُنَّ عَنِّي: لَا يَخَافَنَّ أَحَدٌ مِنْكُمْ إِلَّا ذَنْبَهُ، وَلَا يَرْجُو إِلَّا رَبَّهُ، وَلَا يَسْتَحْيِي مَنْ لَا يَعْلَمُ أَنْ يَتَعَلَّمَ، وَلَا يَسْتَحْيِي مَنْ لَا يَعْلَمُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ: اللَّهُ أَعْلَمُ، إِنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ، إِذَا ذَهَبَ الصَّبْرُ... ذَهَبَ الْإِيمَانُ، وَإِذَا ذَهَبَ الرَّأْسُ... ذَهَبَ الْجَسَدُ)، أَخْرَجَهُ سَعِيدُ بْنُ مَنْصُورٍ فِي «سُنَنِهِ». وَقَالَ: (الْفَقِيهُ كُلَّ الْفَقِيهِ: مَنْ لَمْ يُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ، وَلَمْ يُرَخِّصْ لَهُمْ فِي مَعَاصِي اللَّهِ، وَلَمْ يُؤَمِّنْهُمْ عَذَابَ اللَّهِ، وَلَمْ يَدَعِ الْقُرْآنَ رَغْبَةً عَنْهُ إِلَى غَيْرِهِ؛ إِنَّهُ لَا خَيْرَ فِي عِبَادَةٍ لَا عِلْمَ فِيهَا، وَلَا عِلْمَ لَا فَهْمَ فِيهِ، وَلَا قِرَاءَةَ لَا تَدَبُّرَ فِيهَا)، أَخْرَجَهُ ابْنُ الضُّرَيْسِ فِي «فَضَائِلِ الْقُرْآنِ». وَقَالَ: (وَأَبْرَدُهَا عَلَى الْكَبِدِ إِذَا سُئِلْتُ عَمَّا لَا أَعْلَمُ أَنْ أَقُولَ: اللَّهُ أَعْلَمُ). أَخْرَجَهُ ابْنُ عَسَاكِرَ. وَقَالَ: (مَنْ أَرَادَ أَنْ يُنْصِفَ النَّاسَ مِنْ نَفْسِهِ... فَلْيُحِبَّ لَهُمْ مَا يُحِبُّ لِنَفْسِهِ). أَخْرَجَهُ ابْنُ عَسَاكِرَ. [سَبْعٌ مِنَ الشَّيْطَانِ   وَقَالَ: (سَبْعٌ مِنَ الشَّيْطَانِ: شِدَّةُ الْغَضَبِ، وَشِدَّةُ الْعُطَاسِ، وَشِدَّةُ التَّثَاؤُبِ، وَالْقَيْءُ، وَالرُّعَافُ، وَالنَّجْوَى، وَالنَّوْمُ عِنْدَ الذِّكْرِ). وَقَالَ: (كُلُوا الرُّمَّانَ بِشَحْمِهِ؛ فَإِنَّهُ دِبَاغُ الْمَعِدَةِ). أَخْرَجَهُ عَبْدُ اللَّهِ بْنُ أَحْمَدَ فِي زَوَائِدِ الْمُسْنَدِ. وَقَالَ: (قِرَاءَتُكَ عَلَى الْعَالِمِ وَقِرَاءَةُ الْعَالِمِ عَلَيْكَ سَوَاءٌ). أَخْرَجَهُ الْحَاكِمُ فِي «التَّارِيخِ». وَقَالَ: (يَأْتِي عَلَى النَّاسِ زَمَانٌ؛ الْمُؤْمِنُ فِيهِ أَذَلُّ مِنَ الْأُمَّةِ). أَخْرَجَهُ سَعِيدُ بْنُ مَنْصُورٍ.

     ✧ Section On some of his concise, brief, and wondrous sayings ʿAlī ؓ said: “Prudence is suspicion.” Related by Abū al-Shaykh and Ibn Ḥayyān. He also said: “The near one is he whom affection brings near, even if his lineage is distant; and the far one is he whom enmity distances, even if his lineage is near. And nothing is nearer than a hand to a body. Indeed, when a hand becomes corrupt, it is cut off, and when it is cut off, it is cauterized.” Related by Abū Nuʿaym. He also said: “Five things take them from me: Let none of you fear anything but his own sin, and let him hope for nothing but his Lord. Let not one who does not know be ashamed to learn, and let not one who does not know, when asked about what he does not know, be ashamed to say: 'Allah knows best.' Indeed, patience is to faith as the head is to the body: when patience departs, faith departs, and when the head departs, the body departs.” Related by Saʿīd b. Manṣūr in his Sunan. He also said: “The true jurist is one who does not cause people to despair of Allah's mercy, does not permit them to disobey Allah, does not make them feel secure from Allah's punishment, and does not abandon the Qurʾān out of aversion to it in favor of something else. Indeed, there is no good in worship without knowledge, no knowledge without understanding, and no recitation without reflection.” Related by Ibn al-Ḍurays in 'The Virtues of the Qurʾān'. He also said: “And the coolest of it upon the liver is that, when I am asked about what I do not know, I say: 'Allah knows best.'” Related by Ibn ʿAsākir. He also said: “Whoever desires to be just to people from himself, let him love for them what he loves for himself.” Related by Ibn ʿAsākir. He also said: “Seven things are from Satan: severe anger, severe sneezing, severe yawning, vomiting, nosebleed, whispering, and sleeping during remembrance.” He also said: “Eat pomegranate with its pulp, for it is a tanner of the stomach.” Related by ʿAbd Allāh b. Aḥmad in the additions to the Musnad. He also said: “Your reciting to a scholar and the scholar's reciting to you are equal.” Related by al-Ḥākim in 'The History'. He also said: “A time will come upon people when the believer will be more abased than a slave-girl.” Related by Saʿīd b. Manṣūr.

254. Tarikh (al-Tabari) 2051No grade recorded

     [نَقْشُ خَاتَمِهِ ؓ   وَأَخْرَجَ ابْنُ عَسَاكِرَ مِنْ طَرِيقِ جَعْفَرَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ: (أَنَّ خَاتَمَ عَلِيِّ بْنِ أَبِي طَالِبٍ كَانَ مِنْ وَرِقٍ، نَقْشُهُ: نِعْمَ الْقَادِرُ اللَّهُ). وَأُخْرِجَ عَنْ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ قَالَ: (كَانَ نَقْشُ خَاتَمِ عَلِيٍّ: الْمُلْكُ لِلَّهِ). وَأُخْرِجَ عَنِ الْمَدَائِنِيِّ قَالَ: (لَمَّا دَخَلَ عَلِيٌّ الْكُوفَةَ... دَخَلَ عَلَيْهِ رَجُلٌ مِنْ حُكَمَاءِ الْعَرَبِ، فَقَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ؛ لَقَدْ زِنْتَ الْخِلَافَةَ وَمَا زَانَتْكَ، وَرَفَعْتَهَا وَمَا رَفَعَتْكَ، وَهِيَ كَانَتْ أَحْوَجَ إِلَيْكَ مِنْكَ إِلَيْهَا). وَأُخْرِجَ عَنْ مَجْمَعٍ: (أَنَّ عَلِيًّا كَانَ يَكْنُسُ بَيْتَ الْمَالِ، ثُمَّ يُصَلِّي فِيهِ؛ رَجَاءَ أَنْ يَشْهَدَ لَهُ أَنَّهُ لَمْ يَحْبِسْ فِيهِ الْمَالَ عَنِ الْمُسْلِمِينَ).

     ✧ [The inscription of his seal, ؓ Ibn ʿAsākir related from the route of Jaʿfar b. Muḥammad, from his father: (The seal of ʿAlī b. Abī Ṭālib was of silver, its inscription: "Excellent is the All-Powerful, Allah"). It was related from ʿAmr b. ʿUthmān b. ʿAffān who said: (The inscription of the seal of ʿAlī was: "Sovereignty belongs to Allah"). It was related from al-Madāʾinī who said: (When ʿAlī entered al-Kūfah... a man from among the sages of the Arabs entered upon him and said: By Allah, O Commander of the Faithful, you have adorned the caliphate and it did not adorn you, and you have elevated it and it did not elevate you, and it was more in need of you than you were of it). It was related from Majmaʿ: (ʿAlī used to sweep the treasury, then pray in it; hoping that it would testify for him that he did not withhold its wealth from the Muslims).]

255. Tarikh (al-Tabari) 2052No grade recorded

     ذِكْرُ صِفَتِهِ كَانَ رَجُلًا آدَمَ شَدِيدَ الْأُدْمَةِ شَكِلَ الْعَيْنَيْنِ عَظِيمَهُمَا، فِيهِمَا خَفَشٌ، ذُو بَطْنٍ، أَصْلَعَ، وَهُوَ إِلَى الْقِصَرِ أَقْرَبُ، وَكَانَ عَظِيمَ اللِّحْيَةِ، قَدْ مَلَأَتْ صَدْرَهُ وَمَنْكِبَيْهِ، أَبْيَضُهَا كَثِيرٌ، وَكَانَ كَثِيرَ شَعْرِ الصَّدْرِ وَالْكَتِفَيْنِ، حَسَنَ الْوَجْهِ، ضَحُوكَ السِّنِّ، خَفِيفَ الْمَشْيِ عَلَى الْأَرْضِ.

     ✧ Mention of his description He was a man of dark brown complexion, intensely dark brown, with large, prominent eyes, in which there was some narrowing of the eyelids. He had a paunch, was bald, and was closer to being short. He had a large beard that filled his chest and shoulders, with much white in it. He had abundant hair on his chest and shoulders, a handsome face, was cheerful, showing his teeth when smiling, and walked lightly upon the earth.

256. Tarikh (al-Tabari) 2053No grade recorded

     فَصْلٌ فِي ذِكْرِ زَوْجَاتِهِ وَبَنِيهِ وَبَنَاتِهِ  ، ؓ أَجْمَعِينَ عَنْ عَلِيٍّ قَالَ: لَمَّا وُلِدَ الْحَسَنُ جَاءَ رَسُولُ اللَّهِ ﷺ فَقَالَ: " أَرُونِي ابْنِي، مَا سَمَّيْتُمُوهُ ؟ " فَقُلْتُ: سَمَّيْتُهُ حَرْبًا. فَقَالَ: " بَلْ هُوَ حَسَنٌ ". فَلَمَّا وُلِدَ الْحُسَيْنُ قَالَ: " أَرُونِي ابْنِي، مَا سَمَّيْتُمُوهُ ؟ " فَقُلْتُ: سَمَّيْتُهُ حَرْبًا. قَالَ: " بَلْ هُوَ حُسَيْنٌ ". فَلَمَّا وُلِدَ الثَّالِثُ جَاءَ النَّبِيُّ ﷺ فَقَالَ: أَرُونِي ابْنِي، مَا سَمَّيْتُمُوهُ ؟ " فَقُلْتُ: حَرْبًا. فَقَالَ: " بَلْ هُوَ مُحَسِّنٌ ". ثُمَّ قَالَ: " إِنِّي سَمَّيْتُهُمْ بِاسْمِ وَلَدِ هَارُونَ ; شَبَّرُ وَشَبِيرٌ وَمُشَبِّرٌ ". وَقَدْ وَرَدَ فِي بَعْضِ الْأَحَادِيثِ أَنَّ عَلِيًّا سَمَّى الْحَسَنَ أَوَّلًا بِحَمْزَةَ وَحُسَيْنًا بِجَعْفَرٍ، فَغَيَّرَ اسْمَيْهِمَا رَسُولُ اللَّهِ ﷺ. فَأَوَّلُ زَوْجَةٍ تَزَوَّجَهَا عَلِيٌّ، ؓ، فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ﷺ، بَنَى بِهَا بَعْدَ وَقْعَةِ بَدْرٍ، فَوَلَدَتْ لَهُ الْحَسَنَ وَحُسَيْنًا، وَيُقَالُ: وَمُحَسِّنًا. وَمَاتَ وَهُوَ صَغِيرٌ، وَوَلَدَتْ لَهُ زَيْنَبَ الْكُبْرَى، وَأُمَّ كُلْثُومٍ الْكُبْرَى، وَهِيَ الَّتِي تَزَوَّجَ بِهَا عُمَرُ بْنُ الْخَطَّابِ كَمَا تَقَدَّمَ، وَلَمْ يَتَزَوَّجْ عَلِيٌّ عَلَى فَاطِمَةَ حَتَّى تُوُفِّيَتْ بَعْدَ رَسُولِ اللَّهِ ﷺ بِسِتَّةِ أَشْهُرٍ، فَلَمَّا مَاتَتْ تَزَوَّجَ بَعْدَهَا بِزَوْجَاتٍ كَثِيرَةٍ ; مِنْهُنَّ مَنْ تُوُفِّيَتْ فِي حَيَاتِهِ وَمِنْهُنَّ مَنْ طَلَّقَهَا وَتُوُفِّيَ عَنْ أَرْبَعٍ، كَمَا سَيَأْتِي. فَمِنْ زَوْجَاتِهِ أُمُّ الْبَنِينَ بِنْتُ حِزَامٍ وَهُوَ أَبُو الْمُحِلِّ بْنُ خَالِدِ بْنِ رَبِيعَةَ بْنِ الْوَحِيدِ بْنِ كَعْبِ بْنِ عَامِرِ بْنِ كِلَابٍ، فَوَلَدَتْ لَهُ الْعَبَّاسَ وَجَعْفَرًا وَعَبْدَ اللَّهِ وَعُثْمَانَ، وَقَدْ قُتِلَ هَؤُلَاءِ مَعَ أَخِيهِمُ الْحُسَيْنِ بِكَرْبَلَاءَ، وَلَا عَقِبَ لَهُمْ سِوَى الْعَبَّاسِ. وَمِنْهُنَّ لَيْلَى بِنْتُ مَسْعُودِ بْنِ خَالِدِ بْنِ مَالِكٍ، مِنْ بَنِي تَمِيمٍ، فَوَلَدَتْ لَهُ عُبَيْدَ اللَّهِ وَأَبَا بَكْرٍ. قَالَ هِشَامُ بْنُ الْكَلْبِيِّ وَقَدْ قُتِلَا بِكَرْبَلَاءَ أَيْضًا. وَزَعَمَ الْوَاقِدِيُّ أَنَّ عُبَيْدَ اللَّهِ قَتَلَهُ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ يَوْمَ الْمَذَارِ. وَمِنْهُنَّ أَسْمَاءُ بِنْتُ عُمَيْسٍ الْخَثْعَمِيَّةُ، فَوَلَدَتْ لَهُ يَحْيَى وَمُحَمَّدًا الْأَصْغَرَ. قَالَهُ ابْنُ الْكَلْبِيِّ. وَقَالَ الْوَاقِدِيُّ: وَلَدَتْ لَهُ يَحْيَى وَعَوْنًا. قَالَ الْوَاقِدِيُّ: فَأَمَّا مُحَمَّدٌ الْأَصْغَرُ فَمِنْ أُمِّ وَلَدٍ. وَمِنْهُنَّ أُمُّ حَبِيبٍ بِنْتُ رَبِيعَةَ بْنِ بُجَيْرِ بْنِ الْعَبْدِ بْنِ عَلْقَمَةَ، وَهِيَ أُمُّ وَلَدٍ مِنَ السَّبْيِ الَّذِينَ سَبَاهُمْ خَالِدُ بْنُ الْوَلِيدِ مِنْ بَنِي تَغْلِبَ حِينَ أَغَارَ عَلَى عَيْنِ التَّمْرِ فَوَلَدَتْ لَهُ عُمَرَ - وَقَدْ عُمِّرَ خَمْسًا وَثَمَانِينَ سَنَةً - وَرُقَيَّةَ. وَمِنْهُنَّ أُمُّ سَعِيدٍ بِنْتُ عُرْوَةَ بْنِ مَسْعُودِ بْنِ مُعَتِّبِ بْنِ مَالِكٍ الثَّقَفِيِّ، فَوَلَدَتْ لَهُ أُمَّ الْحَسَنِ وَرَمْلَةَ الْكُبْرَى. وَمِنْهُنَّ ابْنَةُ امْرِئِ الْقَيْسِ بْنِ عَدِيِّ بْنِ أَوْسِ بْنِ جَابِرِ بْنِ كَعْبِ بْنِ عُلَيْمِ بْنِ كَلْبٍ الْكَلْبِيَّةُ، فَوَلَدَتْ لَهُ جَارِيَةً، فَكَانَتْ تَخْرُجُ مَعَ عَلِيٍّ إِلَى الْمَسْجِدِ وَهِيَ صَغِيرَةٌ، فَيُقَالُ لَهَا: مَنْ أَخْوَالُكِ ؟ فَتَقُولُ: وَهْ وَهْ تَعْنِي بَنِي كَلْبٍ. وَمِنْهُنَّ أُمَامَةُ بِنْتُ أَبِي الْعَاصِ بْنِ الرَّبِيعِ بْنِ عَبْدِ الْعُزَّى بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ، وَأُمُّهَا زَيْنَبُ بِنْتُ رَسُولِ اللَّهِ ﷺ - وَهِيَ الَّتِي كَانَ رَسُولُ اللَّهِ ﷺ يَحْمِلُهَا وَهُوَ فِي الصَّلَاةِ ; إِذَا قَامَ حَمَلَهَا، وَإِذَا سَجَدَ وَضَعَهَا - فَوَلَدَتْ لَهُ مُحَمَّدًا الْأَوْسَطَ. وَأَمَّا ابْنُهُ مُحَمَّدٌ الْأَكْبَرُ فَهُوَ ابْنُ الْحَنَفِيَّةِ، وَهِيَ خَوْلَةُ بِنْتُ جَعْفَرِ بْنِ قَيْسِ بْنِ مَسْلَمَةَ بْنِ عُبَيْدِ بْنِ ثَعْلَبَةَ بْنِ يَرْبُوعِ بْنِ ثَعْلَبَةَ بْنِ الدُّئِلِ بْنِ حَنِيفَةَ بْنِ لُجَيْمِ بْنِ صَعْبِ بْنِ عَلِيِّ بْنِ بَكْرِ بْنِ وَائِلٍ، سَبَاهَا خَالِدٌ أَيَّامَ الصِّدِّيقِ أَيَّامَ الرِّدَّةِ، مِنْ بَنِي حَنِيفَةَ، فَصَارَتْ لِعَلِيِّ بْنِ أَبِي طَالِبٍ، فَوَلَدَتْ لَهُ مُحَمَّدًا هَذَا، وَمِنَ الشِّيعَةِ مَنْ يَدَّعِي فِيهِ الْإِمَامَةَ وَالْعِصْمَةَ، وَقَدْ كَانَ مِنْ سَادَاتِ الْمُسْلِمِينَ، وَلَكِنْ لَيْسَ بِمَعْصُومٍ وَلَا أَبُوهُ مَعْصُومٌ، بَلْ وَلَا مَنْ هُوَ أَفْضَلُ مِنْ أَبِيهِ مِنَ الْخُلَفَاءِ الرَّاشِدِينَ قَبْلَهُ لَيْسُوا بِوَاجِبِي الْعِصْمَةِ. وَاللَّهُ أَعْلَمُ. ذِكْرُ أَوْلَادِهِ كَانَ لِعَلَيٍّ مِنَ الْوَلَدِ أَرْبَعَةَ عَشَرَ ذَكَرًا، وَتِسْعَ عَشْرَةَ أُنْثَى  :

     ✧ A section on mentioning his wives, sons, and daughters, ؓ. On the authority of ʿAlī, he said: When al-Ḥasan was born, the Messenger of God ﷺ came and said: "Show me my son; what have you named him?" I said: "I have named him Ḥarb." He said: "Rather, he is Ḥasan." When al-Ḥusayn was born, he said: "Show me my son; what have you named him?" I said: "I have named him Ḥarb." He said: "Rather, he is Ḥusayn." When the third was born, the Prophet ﷺ came and said: "Show me my son; what have you named him?" I said: "Ḥarb." He said: "Rather, he is Muḥassin." Then he said: "I have named them with the names of the sons of Aaron: Shabbar, Shabīr, and Mushabbir." It has been mentioned in some ḥadīths that ʿAlī first named al-Ḥasan Ḥamzah and al-Ḥusayn Jaʿfar, and the Messenger of God ﷺ changed their names. The first wife whom ʿAlī, ؓ, married was Fāṭimah, daughter of the Messenger of God ﷺ. He consummated the marriage with her after the Battle of Badr, and she bore him al-Ḥasan and al-Ḥusayn, and it is said also Muḥassin, who died while still a small child. She also bore him Zaynab the elder and Umm Kulthūm the elder, who was the one whom ʿUmar b. al-Khaṭṭāb married, as has been mentioned earlier. ʿAlī did not take another wife alongside Fāṭimah until she died six months after the Messenger of God ﷺ. When she died, he married after her many wives; among them were those who died during his lifetime and those whom he divorced, and he died leaving four wives, as will come later. Among his wives was Umm al-Banīn bt. Ḥizām, who was Abū al-Muḥill b. Khālid b. Rabīʿah b. al-Waḥīd b. Kaʿb b. ʿĀmir b. Kilāb. She bore him al-ʿAbbās, Jaʿfar, ʿAbdallāh, and ʿUthmān. These were killed with their brother al-Ḥusayn at Karbalāʾ, and they had no descendants except al-ʿAbbās. Among them was Laylā bt. Masʿūd b. Khālid b. Mālik, of the Banū Tamīm. She bore him ʿUbaydallāh and Abū Bakr. Hishām b. al-Kalbī said that they too were killed at Karbalāʾ. Al-Wāqidī claimed that ʿUbaydallāh was killed by al-Mukhtār b. Abī ʿUbayd on the day of al-Madhār. Among them was Asmāʾ bt. ʿUmays al-Khathʿamiyyah. She bore him Yaḥyā and Muḥammad the younger. Ibn al-Kalbī said this. Al-Wāqidī said: She bore him Yaḥyā and ʿAwn. Al-Wāqidī said: As for Muḥammad the younger, he was from an umm walad. Among them was Umm Ḥabīb bt. Rabīʿah b. Bujayr b. al-ʿAbd b. ʿAlqamah. She was an umm walad from among the captives whom Khālid b. al-Walīd captured from the Banū Taghlib when he raided ʿAyn al-Tamr. She bore him ʿUmar—who lived eighty-five years—and Ruqayyah. Among them was Umm Saʿīd bt. ʿUrwah b. Masʿūd b. Muʿattib b. Mālik al-Thaqafī. She bore him Umm al-Ḥasan and Ramlah the elder. Among them was the daughter of Imruʾ al-Qays b. ʿAdī b. Aws b. Jābir b. Kaʿb b. ʿUlaym b. Kalb, of the Kalb tribe. She bore him a girl, who used to go out with ʿAlī to the mosque while she was small. She would be asked: "Who are your maternal uncles?" and she would say: "Wah wah," meaning the Banū Kalb. Among them was Umāmah bt. Abī al-ʿĀṣ b. al-Rabīʿ b. ʿAbd al-ʿUzzā b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy, whose mother was Zaynab bt. the Messenger of God ﷺ. She was the one whom the Messenger of God ﷺ used to carry during prayer; when he stood he would carry her, and when he prostrated he would put her down. She bore him Muḥammad the middle. As for his son Muḥammad the elder, he was Ibn al-Ḥanafiyyah, whose mother was Khawlah bt. Jaʿfar b. Qays b. Maslamah b. ʿUbayd b. Thaʿlabah b. Yarbūʿ b. Thaʿlabah b. al-Duʾil b. Ḥanīfah b. Lujaym b. Ṣaʿb b. ʿAlī b. Bakr b. Wāʾil. Khālid captured her in the days of al-Ṣiddīq during the wars of apostasy, from the Banū Ḥanīfah, and she became the property of ʿAlī b. Abī Ṭālib. She bore him this Muḥammad. Among the Shīʿah there are those who claim for him the imamate and infallibility. He was indeed one of the leaders of the Muslims, but he was not infallible, nor was his father infallible; rather, not even those who were superior to his father among the rightly guided caliphs before him were required to be infallible. And God knows best. Mention of his children ʿAlī had fourteen sons and nineteen daughters:

257. Tarikh (al-Tabari) 2054No grade recorded

     [وَضْعُهُ ؓ لِأُسُسِ النَّحْوِ   وَقَالَ أَبُو الْقَاسِمِ الزَّجَّاجِيُّ فِي «أَمَالِيهِ»: عَنْ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ أَوْ قَالَ: عَنْ جَدِّي أَبِي الْأَسْوَدِ - عَنْ أَبِيهِ، قَالَ: (دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، فَرَأَيْتُهُ مُطْرِقًا مُفَكِّرًا، فَقُلْتُ: فِيمَ تُفَكِّرُ يَا أَمِيرَ الْمُؤْمِنِينَ؟! قَالَ: إِنِّي سَمِعْتُ بِبَلَدِكُمْ هَذَا لَحْنًا، فَأَرَدْتُ أَنْ أَصْنَعَ كِتَابًا فِي أُصُولِ الْعَرَبِيَّةِ، فَقُلْتُ: إِنْ فَعَلْتَ هَذَا.. أَحْيَيْتَنَا وَبَقِيَتْ فِينَا هَذِهِ اللُّغَةُ. ثُمَّ أَتَيْتُهُ بَعْدَ ثَلَاثٍ، فَأَلْقَى إِلَيَّ صَحِيفَةً فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ الْكَلَامُ كُلُّهُ: اسْمٌ وَفِعْلٌ وَحَرْفٌ، فَالِاسْمُ: مَا أَنْبَأَ عَنِ الْمُسَمَّى، وَالْفِعْلُ: مَا أَنْبَأَ عَنْ حَرَكَةِ الْمُسَمَّى، وَالْحَرْفُ: مَا أَنْبَأَ عَنْ مَعْنًى لَيْسَ بِاسْمٍ وَلَا فِعْلٍ. ثُمَّ قَالَ لِي: تَتَبَّعْهُ وَزِدْ فِيهِ مَا وَقَعَ لَكَ، وَاعْلَمْ يَا أَبَا الْأَسْوَدِ: أَنَّ الْأَشْيَاءَ ثَلَاثَةٌ: ظَاهِرٌ، وَمُضْمَرٌ، وَشَيْءٌ لَيْسَ بِظَاهِرٍ وَلَا مُضْمَرٌ، وَإِنَّمَا يَتَفَاضَلُ الْعُلَمَاءُ فِي مَعْرِفَةِ مَا لَيْسَ بِظَاهِرٍ، وَلَا مُضْمَرٍ. قَالَ أَبُو الْأَسْوَدِ: فَجَمَعْتُ مِنْهُ أَشْيَاءَ وَعَرَضْتُهَا عَلَيْهِ، فَكَانَ مِنْ ذَلِكَ حُرُوفُ النَّصْبِ، فَذَكَرْتُ مِنْهَا: إِنَّ وَأَنَّ وَلَيْتَ وَلَعَلَّ وَكَأَنَّ، وَلَمْ أَذْكُرْ لَكِنَّ، فَقَالَ لِي: لِمَ تَرَكْتَهَا؟ فَقُلْتُ: لَمْ أَحْسَبْهَا مِنْهَا، فَقَالَ: بَلْ هِيَ مِنْهَا، فَزِدْهَا فِيهَا).

     ✧ [His laying the foundations of grammar Abū al-Qāsim al-Zajjājī said in his “Amālī”: On the authority of Abū al-Aswad al-Duʾalī—or he said: On the authority of my grandfather Abū al-Aswad—from his father, who said: (I entered upon the Commander of the Faithful ʿAlī b. Abī Ṭālib ؓ and found him with his head lowered, deep in thought. I said, “What are you thinking about, O Commander of the Faithful?” He said, “I have heard in this city of yours a solecism, so I want to compose a book on the principles of Arabic.” I said, “If you do this, you will revive us, and this language will remain among us.” Then I came to him after three days, and he threw to me a page containing: In the name of God, the Compassionate, the Merciful. All speech is: noun, verb, and particle. The noun is that which indicates the named thing; the verb is that which indicates the movement of the named thing; and the particle is that which indicates a meaning that is neither noun nor verb. Then he said to me, “Follow it up and add to it what occurs to you. And know, O Abū al-Aswad, that things are three: explicit, implicit, and something neither explicit nor implicit. The scholars only excel one another in knowing that which is neither explicit nor implicit.” Abū al-Aswad said: So I gathered things from it and presented them to him. Among that were the particles of naṣb. I mentioned among them: inna, anna, layta, laʿalla, and kaʾanna, but I did not mention lākinna. He said to me, “Why did you omit it?” I said, “I did not reckon it among them.” He said, “Rather, it is among them, so add it to them.”)

258. Tarikh (al-Tabari) 2055No grade recorded

     [ذِكْرُ شَيْءٍ مِنْ شِعْرِهِ ؓ   وَأُخْرِجَ عَنِ الشَّعْبِيِّ قَالَ: (كَانَ أَبُو بَكْرٍ يَقُولُ الشِّعْرَ، وَكَانَ عُمَرُ يَقُولُ الشِّعْرَ، وَكَانَ عَلِيٌّ أَشْعَرَ الثَّلَاثَةِ): وَأُخْرِجَ عَنْ نُبَيْطٍ الْأَشْجَعِيِّ قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ: إِذَا اشْتَمَلَتْ عَلَى الْيَأْسِ الْقُلُوبُ وَضَاقَ لِمَا بِهِ الصَّدْرُ الرَّحِيبُ     وَأَوْطَنَتِ الْمَكَارِهُ وَاطْمَأَنَّتْ وَأَرْسَتْ فِي أَمَاكِنِهَا الْخُطُوبُ     وَلَمْ يُرَ لِانْكِشَافِ الضُّرِّ وَجْهٌ وَلَا أَغْنَى بِحِيلَتِهِ الْأَرِيبُ     أَتَاكَ عَلَى قُنُوطٍ مِنْكَ غَوْثٌ يَجِيءُ بِهِ الْقَرِيبُ الْمُسْتَجِيبُ     وَكُلُّ الْحَادِثَاتِ إِذَا تَنَاهَتْ فَمَوْصُولٌ بِهَا الْفَرَجُ الْقَرِيبُ وَأُخْرِجَ عَنِ الشَّعْبِيِّ قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ لِرَجُلٍ وَكَرِهَ لَهُ صُحْبَةَ رَجُلٍ: فَلَا تَصْحَبْ أَخَا الْجَهْلِ     وَإِيَّاكَ وَإِيَّاهُ فَكَمْ مِنْ جَاهِلٍ أَرْدَى     حَلِيمًا حِينَ آخَاهُ يُقَاسُ الْمَرْءُ بِالْمَرْءِ     إِذْ [مَا] هُوَ مَاشَاهُ وَلِلشَّيْءِ مِنَ الشَّيْءِ     مَقَايِيسٌ وَأَشْبَاهُ وَلِلْقَلْبِ عَلَى الْقَلْبِ     دَلِيلٌ حِينَ يَلْقَاهُ وَأُخْرِجَ عَنِ الْمُبَرِّدِ قَالَ: كَانَ مَكْتُوبًا عَلَى سَيْفِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ: لِلنَّاسِ حِرْصٌ عَلَى الدُّنْيَا بِتَدْبِيرِ     وَصَفْوُهَا لَكَ مَمْزُوجٌ بِتَكْدِيرِ لَمْ يُرْزَقُوهَا بِعَقْلٍ بَعْدَمَا قُسِمَتْ     لَكِنَّهُمْ رُزِقُوهَا بِالْمَقَادِيرِ كَمْ مِنْ أَدِيبٍ لَبِيبٍ لَا تُسَاعِدُهُ     وَأَحْمَقٍ نَالَ دُنْيَاهُ بِتَقْصِيرِ لَوْ كَانَ عَنْ قُوَّةٍ أَوْ عَنْ مُغَالَبَةٍ     طَارَ الْبُزَاةُ بِأَرْزَاقِ الْعَصَافِيرِ وَأُخْرِجَ عَنْ حَمْزَةَ بْنِ حَبِيبٍ الزَّيَّاتِ قَالَ: كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَقُولُ: وَلَا تُفْشِ سِرَّكَ إِلَّا إِلَيْكَ     فَإِنَّ لِكُلِّ نَصِيحٍ نَصِيحَا فَإِنِّي رَأَيْتُ غُوَاةَ الرِّجَا     لِ لَا يَدَعُونَ أَدِيمًا صَحِيحَا

     ✧ [Mention of some of his poetry ؓ It was narrated from al-Shaʿbī that he said: (Abū Bakr used to recite poetry, ʿUmar used to recite poetry, and ʿAlī was the most poetical of the three): It was narrated from Nubayṭ al-Ashjaʿī that he said: ʿAlī b. Abī Ṭālib ؓ said: When hearts are wrapped in despair and the wide chest is constricted by what it holds, and hardships settle and take root, and calamities anchor in their places, and no way to remove the harm is seen, nor does the clever one avail with his stratagem, there comes to you, despite your despondency, a relief brought by the Near One, the Responsive. And every calamity, when it reaches its utmost, is connected to a near relief. It was narrated from al-Shaʿbī that he said: ʿAlī b. Abī Ṭālib ؓ said to a man, disliking for him the company of another man: Do not keep company with the brother of ignorance, beware of him and of him. For how many an ignorant one has destroyed a forbearing man when he befriended him. A man is measured by the man when he walks with him. And for a thing from a thing there are measures and likenesses. And for the heart upon the heart there is a guide when it meets it. It was narrated from al-Mubarrad that he said: It was written on the sword of ʿAlī b. Abī Ṭālib ؓ: People have eagerness for the world with deliberation, yet its clear portion for you is mixed with turbidity. They were not granted it by reason after it was apportioned, but they were granted it by decrees. How many a refined, intelligent one does it not assist, and a fool who attained his world through shortcoming. If it were by strength or by overcoming, the falcons would fly away with the provisions of the sparrows. It was narrated from Ḥamzah b. Ḥabīb al-Zayyāt that he said: ʿAlī b. Abī Ṭālib used to say: Do not disclose your secret except to yourself, for every sincere adviser has an adviser. For I have seen the misguided ones of men who do not leave a sound hide intact.

259. Tarikh (al-Tabari) 2056No grade recorded

     بَابُ خِلَافَةِ عَلِيٍّ رِضْوَانُ اللَّهِ عَلَيْهِ   أَوَّلُ مَنْ بَايَعَهُ قَالَ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ ؓ: كُنْتُ مَعَ أَبِي حِينَ قُتِلَ عُثْمَانُ ؓ، فَقَامَ فَدَخَلَ مَنْزِلَهُ، فَأَتَاهُ أَصْحَابُ رَسُولِ اللَّهِ ﷺ، فَقَالُوا لَهُ: إِنَّ هَذَا الرَّجُلَ قَدْ قُتِلَ، وَلَا بُدَّ لِلنَّاسِ مِنْ إِمَامٍ، وَلَا نَجِدُ الْيَوْمَ أَحَدًا أَحَقَّ بِهَذَا الْأَمْرِ مِنْكَ، لَا أَقْدَمَ سَابِقَةً، وَلَا أَقْرَبَ مِنْ رَسُولِ اللَّهِ ﷺ، فَقَالَ: لَا تَفْعَلُوا، فَإِنِّي أَكُونُ وَزِيرًا خَيْرٌ مِنْ أَنْ أَكُونَ أَمِيرًا، فَقَالُوا: لَا وَاللَّهِ مَا نَحْنُ بِفَاعِلِينَ حَتَّى نُبَايِعَكَ، قَالَ: فَفِي الْمَسْجِدِ، فَإِنَّ بَيْعَتِي لَا تَكُونُ إِلَّا عَنْ رِضَا الْمُسْلِمِينَ. فَدَخَلَ الْمُهَاجِرُونَ وَالْأَنْصَارُ فَبَايَعُوهُ، ثُمَّ بَايَعَهُ النَّاسُ. وَقِيلَ: أَوَّلُ مَنْ بَايَعَهُ طَلْحَةُ  . وَعَنْ قَيْسٍ، قَالَ: رَأَى أَعْرَابِيٌّ طَلْحَةَ يُبَايِعُ عَلِيًّا ؓ، قَالَ: يَدٌ شَلَّاءُ وَأَمْرٌ لَا يَتِمُّ. وَقَالَ الزُّهْرِيُّ: أَرْسَلَ إِلَى طَلْحَةَ وَالزُّبَيْرِ فَدَعَاهُمَا إِلَى الْبَيْعَةِ فَتَلَكَّأَ طَلْحَةُ، فَقَالَ الْأَشْتَرُ وَسَلَّ سَيْفَهُ: وَاللَّهِ لِتَبُايِعَنَّ أَوْ لَأَضْرِبَنَّ بِهِ بَيْنَ عَيْنَيْكَ، فَقَالَ طَلْحَةُ: وَأَيْنَ الْمَذْهَبُ عَنْهُ، فَبَايَعَهُ وَبَايَعَهُ الزُّبَيْرُ. من لم يبايعه من الصحابة وَهَرَبَ قَوْمٌ إِلَى الشَّامِ فَلَمْ يُبَايِعُوهُ، وَلَمْ يُبَايِعْهُ قُدَامَةُ بْنُ مَظْعُونٍ، وَعَبْدُ اللَّهِ بْنُ سَلَامٍ، وَالْمُغِيرَةُ بْنُ شُعْبَةَ. قَالَ حَبِيبُ بْنُ مُحَمَّدٍ الْهَاشِمِيُّ: تَرَبَّصَ سَبْعَةً فَلَمْ يُبَايِعُوهُ: سَعْدٌ، وَابْنُ عُمَرَ، وَصُهَيْبٌ، وَزَيْدُ بْنُ ثَابِتٍ، وَمُحَمَّدُ بْنُ مَسْلَمَةَ، وَسَلَمَةُ بْنُ سَلَامِ بْنِ وَقْشٍ، وَأُسَامَةُ بْنُ زَيْدٍ. أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ سَوَادٍ، وَطَلْحَةُ بْنُ الْأَعْلَمِ، وَأَبُو حَارِثَةَ، وَأَبُو عُثْمَانَ، قَالُوا: بَقِيَتِ الْمَدِينَةُ بَعْدَ قَتْلِ عُثْمَانَ خَمْسَةَ أَيَّامٍ وَأَمِيرُهَا الْغَافِقِيُّ يَلْتَمِسُونَ مَنْ يُجِيبُهُمْ إِلَى الْقِيَامِ بِالْأَمْرِ فَلَا يَجِدُونَهُ، يَأْتِي الْمِصْرِيُّونَ عَلِيًّا فَيَخْتَبِئُ مِنْهُمْ وَيَلُوذُ بِحِيطَانِ الْمَدِينَةِ، فَإِذَا لَقُوهُ بَاعَدَهُمْ وَتَبَرَّأَ مِنْهُمْ وَمِنْ مَقَالَتِهِمْ مَرَّةً بَعْدَ مَرَّةٍ، وَيَطْلُبُ الْكُوفِيُّونَ الزُّبَيْرَ فَلَا يَجِدُونَهُ، فَأَرْسَلُوا إِلَيْهِ حَيْثُ هُوَ رُسُلًا فَبَاعَدَهُمْ وَتَبَرَّأَ مِنْهُمْ، وَيَطْلُبُ الْبَصْرِيُّونَ طَلْحَةَ فَإِذَا لَقُوهُ بَاعَدَهُمْ وَتَبَرَّأَ مِنْ مَقَالَتِهِمْ مَرَّةً بَعْدَ مَرَّةٍ، وَكَانُوا مُجْتَمِعِينَ عَلَى قَتْلِ عُثْمَانَ مُخْتَلِفِينَ فِيمَنْ يَهْوَوْنَ، فَلَمَّا لَمْ يَجِدُوا مُمَالِئًا وَلَا مُجِيبًا جَمَعَهُمُ الشَّرُّ عَلَى أَوَّلِ مَنْ أَجَابَهُمْ، وَقَالُوا: لَا نُوَلِّي أَحَدًا مِنْ هَؤُلَاءِ الثَّلَاثَةِ، فَبَعَثُوا إِلَى سَعْدِ بْنِ أَبِي وَقَّاصٍ، فَقَالُوا: إِنَّكَ مِنْ أَهْلِ الشُّورَى، وَرَأْيُنَا فِيكَ مُجْتَمِعٌ، فَأَقْدِمْ نُبَايِعْكَ  ، فَبَعَثَ إِلَيْهِمْ: إِنِّي وَابْنُ عَمِّي خَرَجْنَا مِنْهَا فَلَا حَاجَةَ لِي فِيهَا عَلَى حَالٍ، وَتَمَثَّلَ: لَا تَخْلِطَنَّ خَبِيثَاتٍ بِطَيِّبَةٍ وَاخْلَعْ ثِيَابَكَ مِنْهَا وَانْجُ عُرْيَانَا ثُمَّ وَجَدُوا سَعْدًا وَالزُّبَيْرَ خَارِجَيْنِ مِنَ الْمَدِينَةِ، وَطَلْحَةُ فِي حَائِطٍ لَهُ، وَبَنِي أُمَيَّةَ قَدْ هَرَبُوا إِلَّا مَنْ لَمْ يُطِقِ الْهَرَبَ، وَكَانَ الْوَلِيدُ وَسَعِيدٌ وَمَرْوَانُ قَدْ لَحِقُوا بِمَكَّةَ. ثُمَّ إِنَّهُمْ لَقُوا عَبْدَ اللَّهِ بْنَ عُمَرَ، فَقَالُوا: أَنْتَ ابْنَ عُمَرَ فَقُمْ بِهَذَا الْأَمْرِ، فَقَالَ: إِنَّ لِهَذَا الْأَمْرِ انْتِقَامًا، وَاللَّهِ لَا أَتَعَرَّضُ لَهُ، فَالْتَمِسُوا غَيْرِي. فَبَقُوا حَيَارَى لَا يَدْرُونَ مَا يَصْنَعُونَ. وَعَنْ مُحَمَّدٍ وَطَلْحَةَ، قَالَا: قَالُوا: يَا أَهْلَ الْمَدِينَةِ قَدْ أَجَّلْنَاكُمْ يَوْمَكُمْ، فَوَ اللَّهِ لَئِنْ لَمْ تَفْرُغُوا لَنَقْتُلَنَّ غَدًا عَلِيًّا وَطَلْحَةَ وَالزُّبَيْرَ وَأُنَاسًا كَثِيرًا، فَغَشِيَ النَّاسُ عَلِيًّا، فَقَالُوا: نُبَايِعُكَ فَقَدْ تَرَى مَا نَزَلَ بِالْإِسْلَامِ، فَقَالَ: دَعُونِي وَالْتَمِسُوا غَيْرِي، فَقَالُوا: نَنْشُدُكَ اللَّهَ إِلَّا مَا فَعَلْتَ، فَقَالَ: قَدْ أَجَبْتُكُمْ لِمَا أَرَى، وَاعْلَمُوا أَنِّي إِنْ أَجَبْتُكُمْ رَكَّبْتُ بِكُمْ مَا أَعْلَمُ، وَإِنْ تَرَكْتُمُونِي فَإِنَّمَا أَنَا كَأَحَدِكُمْ، إِلَّا أَنِّي أَسْمَعُكُمْ وَأَطْوَعُكُمْ. فَلَمَّا أَصْبَحُوا مِنْ يَوْمِ الْجُمُعَةِ حَضَرَ النَّاسُ الْمَسْجِدَ، وَجَاءَ عَلِيٌّ حَتَّى صَعِدَ الْمِنْبَرَ، وَجَاءُوا بِطَلْحَةَ فَقَالُوا: بَايِعْ، فَقَالَ: إِنِّي إِنَّمَا أُبَايِعُ كَرْهًا، فَبَايَعَ أَوَّلَ النَّاسِ، وَكَانَ بِهِ شَلَلٌ، فَقَالَ رَجُلٌ يَعْتَافُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، أَوَّلُ يَدٍ بَايَعَتْ أَمِيرَ الْمُؤْمِنِينَ يَدٌ شَلَّاءُ، لَا يَتِمُّ هَذَا الْأَمْرُ. ثُمَّ جِيءَ بِالزُّبَيْرِ فَقَالَ مِثْلَ ذَلِكَ، ثُمَّ بَايَعَ. ثُمَّ جِيءَ بِقَوْمٍ كَانُوا قَدْ تَخَلَّفُوا، فَقَالُوا: نُبَايِعُ عَلَى إِقَامَةِ كِتَابِ اللَّهِ فِي الْقَرِيبِ وَالْبَعِيدِ، وَالْعَزِيزِ وَالذَّلِيلِ، فَبَايَعَهُمْ، ثُمَّ قَامَ الْعَامَّةُ فَبَايَعُوهُ. وقت مبايعة علي ؓ وَبُويِعَ عَلِيٌّ ؓ يَوْمَ الْجُمْعَةِ لِخَمْسٍ بَقِينَ مِنْ ذِي الْحِجَّةِ. وَعَنْ عَيَّاشُ بْنُ هِشَامٍ، عَنْ أَبِيهِ، قَالَ: بُويِعَ عَلِيٌّ ؓ بِالْمَدِينَةِ يَوْمَ الْجُمُعَةِ حِينَ قُتِلَ عُثْمَانُ، لِاثْنَتَيْ عَشْرَةَ لَيْلَةً بَقِيَتْ مِنْ ذِي الْحِجَّةِ، فَاسْتَقَبَلَ الْمُحَرَّمَ سَنَةَ سِتٍّ وَثَلَاثِينَ [قَالَ غَيْرُ عَيَّاشٍ ]: كَانَتْ بَيْعَتُهُ فِي دَارِ عَمْرِو بْنِ مِحْصَنٍ الْأَنْصَارِيِّ، [ثُمَّ أَحَدِ بَنِي عَمْرِو بْنِ مَبْذُولٍ ] يَوْمَ الْجُمُعَةِ، ثُمَّ بُويِعَ بَيْعَتَهُ الْعَامَّةَ مِنَ الْغَدِ يَوْمَ السَّبْتِ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ. أول خطبة بعد البيعة وَكَانَ أَوَّلُ خُطْبَةٍ خَطَبَهَا أَنَّهُ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: إِنَّ اللَّهَ تَعَالَى أَنْزَلَ كِتَابًا هَادِيًا بَيَّنَ فِيهِ الْخَيْرَ وَالشَّرَّ، فَخُذُوا بِالْخَيْرِ وَدَعُوا الشَّرَّ، إِنَّ اللَّهَ حَرَّمَ حُرُمًا مُجْمَلَةً، وَفَضَّلَ حُرْمَةَ الْمُسْلِمِ عَلَى الْحُرُمِ كُلِّهَا، وَشَدَّ بِالْإِخْلَاصِ وَالتَّوْحِيدِ حُقُوقَ الْمُسْلِمِينَ، وَالْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ إِلَّا بِالْحَقِّ، لَا يَحِلُّ أَذَى مُسْلِمٍ إِلَّا بِمَا يَجِبُ، بَادِرُوا أَمْرَ الْعَامَّةِ، وَخَاصَّةُ أَحَدِكُمُ الْمَوْتُ، فَإِنَّ النَّاسَ أَمَامَكُمْ وَإِنَّمَا خَلْفَكُمُ السَّاعَةُ تَحْدُوكُمْ فَتَخَفَّفُوا تَلْحَقُوا، فَإِنَّمَا يَنْتَظِرُ النَّاسُ أُخْرَاهُمُ، اتَّقُوا اللَّهَ عِبَادَهُ فِي عِبَادِهِ وَبِلَادِهِ، إِنَّكُمْ مَسْئُولُونَ حَتَّى عَنِ الْبِقَاعِ وَالْبَهَائِمِ، أَطِيعُوا اللَّهَ وَلَا تَعْصُوهُ، وَإِذَا رَأَيْتُمُ الْخَيْرَ فَخُذُوا بِهِ وَإِذَا رَأَيْتُمُ الشَّرَّ فَدَعُوهُ: وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ مُسْتَضْعَفُونَ فِي الْأَرْضِ [ الْأَنْفَالِ: 26 ] فَلَمَّا فَرَغَ مِنْ خُطْبَتِهِ قَالَ الْمِصْرِيُّونَ: خُذْهَا إِلَيْكَ وَاحْذَرَنْ أَبَا الْحَسَنْ     إِنَّا نُمِرُّ الْأَمْرَ إِمْرَارَ الرَّسَنْ صَوْلَةَ أَقْوَامٍ كَأَسْدَادِ السُّفُنْ     بِمَشْرَفِيَّاتٍ كَغُدْرَانِ اللَّبَنْ وَنَطْعُنُ الْمُلْكَ بِلِينٍ كَالشَّطَنْ     حَتَّى يُمَرَّنَّ عَلَى غَيْرِ عَنَنْ فَقَالَ عَلِيٌّ مُجِيبًا لَهُمْ: إِنِّي عَجَزْتُ عَجْزَةً لَا أَعْتَذِرْ     سَوْفَ أَكِيسُ بَعْدَهَا وَأَسْتَمِرْ أَرْفَعُ مِنْ ذَيْلِيَ مَا كُنْتُ أَجُرْ     وَأَجْمَعُ الْأَمْرَ الشَّتِيتَ الْمُنْتَشِرْ إِنْ لَمْ يُشَاغِبْنِي الْعَجُولُ الْمُنْتَصِرْ     أَوْ يَتْرُكُونِي وَالسِّلَاحُ يُبْتَدَرْ نواب الأمصار الذين مات عنهم عثمان ؓ وَكَانَ عَلَى الْكُوفَةِ أَبُو مُوسَى الْأَشْعَرِيُّ عَلَى الصَّلَاةِ، وَعَلَى الْحَرْبِ الْقَعْقَاعُ بْنُ عَمْرٍو، وَعَلَى الْخَرَاجِ جَابِرُ بْنُ فُلَانٍ الْمُزَنِيُّ، وَعَلَى الْبَصْرَةِ عَبْدُ اللَّهِ بْنُ عَامِرٍ، وَعَلَى مِصْرَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ، وَقَدْ تَغَلَّبَ عَلَيْهِ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ، وَعَلَى الشَّامِ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، وَنُوَّابُهُ ; عَلَى حِمْصَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ، وَعَلَى قِنَّسْرِينَ حَبِيبُ بْنُ مَسْلَمَةَ، وَعَلَى الْأُرْدُنِّ أَبُو الْأَعْوَرِ، وَعَلَى فِلَسْطِينَ عَلْقَمَةُ بْنُ حَكِيمٍ، وَعَلَى أَذْرَبِيجَانَ الْأَشْعَثُ بْنُ قَيْسٍ، وَعَلَى قَرْقِيسْيَاءَ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ، وَعَلَى حُلْوَانَ عُتَيْبَةُ بْنُ النَّهَّاسِ، وَعَلَى مَاهَ مَالِكُ بْنُ حَبِيبٍ، وَعَلَى هَمَذَانَ النُّسَيْرُ. هَذَا مَا ذَكَرَهُ ابْنُ جَرِيرٍ مِنْ نُوَّابِ عُثْمَانَ الَّذِينَ تُوَفِّيَ وَهُمْ نُوَّابُ الْأَمْصَارِ، وَكَانَ عَلَى بَيْتِ الْمَالِ عُقْبَةُ بْنُ عَمْرٍو، وَعَلَى قَضَاءِ الْمَدِينَةِ زَيْدُ بْنُ ثَابِتٍ. المطالبة بأخذ ثأر عثمان ؓ وَلَمَّا قُتِلَ عُثْمَانُ بْنُ عَفَّانَ خَرَجَ النُّعْمَانُ بْنُ بَشِيرٍ وَمَعَهُ قَمِيصُ عُثْمَانَ مُضَمَّخٌ بِدَمِهِ، وَمَعَهُ أَصَابِعُ نَائِلَةَ الَّتِي أُصِيبَتْ حِينَ جَاحَفَتْ عَنْهُ بِيَدِهَا، فَقُطِعَتْ مَعَ بَعْضِ الْكَفِّ فَوَرَدَ بِهِ عَلَى مُعَاوِيَةَ بِالشَّامِ، فَوَضَعَهُ مُعَاوِيَةُ عَلَى الْمِنْبَرِ لِيَرَاهُ النَّاسُ، وَعَلَّقَ الْأَصَابِعَ فِي كُمِّ الْقَمِيصِ، وَنَدَبَ النَّاسَ إِلَى الْأَخْذِ بِثَأْرِ هَذَا الدَّمِ وَصَاحِبِهِ، فَتَبَاكَى النَّاسُ حَوْلَ الْمِنْبَرِ، وَجَعَلَ الْقَمِيصُ يُرْفَعُ تَارَةً وَيُوضَعُ تَارَةً، وَالنَّاسُ يَتَبَاكَوْنَ حَوْلَهُ سَنَةً، وَحَثَّ بَعْضُهُمْ بَعْضًا عَلَى الْأَخْذِ بِثَأْرِهِ، وَاعْتَزَلَ أَكْثَرُ النَّاسِ النِّسَاءَ فِي هَذَا الْعَامِ، وَقَامَ فِي النَّاسِ مُعَاوِيَةُ وَجَمَاعَةٌ مِنَ الصَّحَابَةِ مَعَهُ يُحَرِّضُونَ النَّاسَ عَلَى الْمُطَالَبَةِ بِدَمِ عُثْمَانَ مِمَّنْ قَتَلَهُ مِنْ أُولَئِكَ الْخَوَارِجِ ; مِنْهُمْ عُبَادَةُ بْنُ الصَّامِتِ، وَأَبُو الدَّرْدَاءِ، وَأَبُو أُمَامَةَ، وَعَمْرُو بْنُ عَبَسَةَ، وَغَيْرُهُمْ مِنَ الصَّحَابَةِ وَمِنَ التَّابِعِينَ ; شَرِيكُ بْنُ خُبَاشَةَ، وَأَبُو مُسْلِمٍ الْخَوْلَانِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ غَنْمٍ، وَغَيْرُهُمْ مِنَ التَّابِعِينَ. رفض علي المطالبة بأخذ دم عثمان ؓ وَلَمَّا اسْتَقَرَّ أَمْرُ بَيْعَةِ عَلِيٍّ دَخَلَ عَلَيْهِ طَلْحَةُ وَالزُّبَيْرُ وَرُءُوسُ الصَّحَابَةِ، ؓ، وَطَلَبُوا مِنْهُ إِقَامَةَ الْحُدُودِ، وَالْأَخْذَ بِدَمِ عُثْمَانَ. فَاعْتَذَرَ إِلَيْهِمْ بِأَنَّ هَؤُلَاءِ لَهُمْ مَدَدٌ وَأَعْوَانٌ، وَأَنَّهُ لَا يُمْكِنُهُ ذَلِكَ يَوْمَهُ هَذَا، فَطَلَبَ مِنْهُ الزُّبَيْرُ أَنْ يُوَلِّيَهُ إِمْرَةَ الْكُوفَةِ لِيَأْتِيَهُ بِالْجُنُودِ، وَطَلَبَ مِنْهُ طَلْحَةُ أَنْ يُوَلِّيَهُ إِمْرَةَ الْبَصْرَةِ لِيَأْتِيَهُ مِنْهَا بِالْجُنُودِ، لِيَتَقَوَّى بِهِمْ عَلَى شَوْكَةِ هَؤُلَاءِ الْخَوَارِجِ، وَجَهَلَةِ الْأَعْرَابِ الَّذِينَ كَانُوا مَعَهُمْ فِي قَتْلِ عُثْمَانَ، ؓ، فَقَالَ لَهُمَا: حَتَّى أَنْظُرَ فِي هَذَا. وَدَخَلَ عَلَيْهِ الْمُغِيرَةُ بْنُ شُعْبَةَ عَلَى إِثْرِ ذَلِكَ فَقَالَ لَهُ: إِنِّي أَرَى أَنْ تُقِرَّ عُمَّالَكَ عَلَى الْبِلَادِ، فَإِذَا أَتَتْكَ طَاعَتُهُمُ اسْتَبْدَلْتَ بَعْدَ ذَلِكَ بِمَنْ شِئْتَ وَتَرَكْتَ مَنْ شِئْتَ. ثُمَّ جَاءَهُ مِنَ الْغَدِ فَقَالَ لَهُ: إِنِّي أَرَى أَنْ تَعْزِلَهُمْ لِتَعْلَمَ مَنْ يُطِيعُكَ مِمَّنْ يَعْصِيكَ. فَعَرَضَ ذَلِكَ عَلِيٌّ عَلَى ابْنِ عَبَّاسٍ فَقَالَ: لَقَدْ نَصَحَكَ بِالْأَمْسِ وَغَشَّكَ الْيَوْمَ. فَبَلَغَ ذَلِكَ الْمُغِيرَةَ فَقَالَ: نَعَمْ نَصَحْتُهُ فَلَمَّا لَمْ يَقْبَلْ غَشَشْتُهُ. ثُمَّ خَرَجَ الْمُغِيرَةُ فَلَحِقَ بِمَكَّةَ، وَلَحِقَ جَمَاعَةٌ مِنْهُمْ طَلْحَةُ وَالزُّبَيْرُ بِمَكَّةَ، وَكَانُوا قَدِ اسْتَأْذَنُوا عَلِيًّا فِي الِاعْتِمَارِ فَأَذِنَ لَهُمْ، ثُمَّ إِنَّ ابْنَ عَبَّاسٍ أَشَارَ عَلَى عَلِيٍّ بِاسْتِمْرَارِهِ بِنُوَّابِهِ فِي الْبِلَادِ إِلَى حِينِ يَتَمَكَّنُ الْأَمْرُ، وَأَنْ يُقِرَّ مُعَاوِيَةَ خُصُوصًا عَلَى الشَّامِ وَقَالَ لَهُ: إِنِّي أَخْشَى إِنْ عَزَلْتَهُ عَنْهَا أَنْ يُطَالِبَكَ بِدَمِ عُثْمَانَ، وَلَا آمَنُ طَلْحَةَ وَالزُّبَيْرَ أَنْ يَكِرَّا عَلَيْكَ بِسَبَبِ ذَلِكَ. فَقَالَ عَلِيٌّ: إِنِّي لَا أَرَى هَذَا، وَلَكِنِ اذْهَبْ أَنْتَ إِلَى الشَّامِ فَقَدْ وَلَّيْتُكَهَا. فَقَالَ ابْنُ عَبَّاسٍ: إِنِّي أَخْشَى مِنْ مُعَاوِيَةَ أَنْ يَقْتُلَنِي بِعُثْمَانَ، أَوْ يَحْبِسَنِي لِقَرَابَتِي مِنْكَ، وَلَكِنِ اكْتُبْ إِلَى مُعَاوِيَةَ فَمَنِّهِ وَعِدْهُ. فَقَالَ عَلِيٌّ: وَاللَّهِ إِنَّ هَذَا مَا لَا يَكُونُ أَبَدًا. فَقَالَ ابْنُ عَبَّاسٍ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ الْحَرْبَ خَدْعَةٌ كَمَا قَالَ رَسُولُ اللَّهِ، ﷺ، فَوَاللَّهِ لَئِنْ أَطَعْتَنِي لَأُورِدَنَّهُمْ بَعْدَ صَدْرِهِمْ. وَنَهَى ابْنُ عَبَّاسٍ عَلِيًّا فِيمَا أَشَارَ عَلَيْهِ أَنْ يَقْبَلَ مِنْ هَؤُلَاءِ الَّذِينَ يُحَسِّنُونَ لَهُ الدُّخُولَ إِلَى الْعِرَاقِ، وَمُفَارَقَةَ الْمَدِينَةِ، فَأَبَى عَلَيْهِ ذَلِكَ كُلَّهُ، وَطَاوَعَ أَمْرَ أُولَئِكَ الْأُمَرَاءِ مِنْ أُولَئِكَ الْخَوَارِجِ مِنْ أَهْلِ الْأَمْصَارِ.

     ✧ The Caliphate of ʿAlī, ؓ The first to pledge allegiance to him Muḥammad b. al-Ḥanafiyyah ؓ said: I was with my father when ʿUthmān ؓ was killed. He arose and entered his house. The Companions of the Messenger of God ﷺ came to him and said: "This man has been killed, and the people must have an imam. Today we find no one more entitled to this matter than you—no one more advanced in precedence or closer to the Messenger of God ﷺ." He said: "Do not do this, for I would rather be a minister than an amir." They said: "No, by God, we will not do so until we pledge allegiance to you." He said: "Then in the mosque, for my pledge of allegiance must only take place with the Muslims' consent." The Emigrants and the Helpers entered and pledged allegiance to him, then the people pledged allegiance. It is said: The first to pledge allegiance to him was Ṭalḥah. On the authority of Qays, who said: A Bedouin saw Ṭalḥah pledging allegiance to ʿAlī ؓ and said: "A withered hand and a matter that will not be completed." Al-Zuhrī said: He sent for Ṭalḥah and al-Zubayr and summoned them to pledge allegiance. Ṭalḥah hesitated. Al-Ashtar drew his sword and said: "By God, you will pledge allegiance or I will strike you between the eyes with it." Ṭalḥah said: "And where is escape from it?" So he pledged allegiance to him, and al-Zubayr pledged allegiance. Those of the Companions who did not pledge allegiance to him A group fled to Syria and did not pledge allegiance to him. Neither Qudāmah b. Maẓʿūn nor ʿAbd Allāh b. Salām nor al-Mughīrah b. Shuʿbah pledged allegiance to him. Ḥabīb b. Muḥammad al-Hāshimī said: Seven waited and did not pledge allegiance to him: Saʿd, Ibn ʿUmar, Ṣuhayb, Zayd b. Thābit, Muḥammad b. Maslamah, Salamah b. Salām b. Waqsh, and Usāmah b. Zayd. Muḥammad b. ʿAbd Allāh b. Sawād, Ṭalḥah b. al-Aʿlam, Abū Ḥārithah, and Abū ʿUthmān informed us, saying: Madinah remained for five days after the killing of ʿUthmān with al-Ghāfiqī as its governor. They were seeking someone to answer their call to take up the affair, but they could not find him. The Egyptians would come to ʿAlī, and he would hide from them and take refuge in the walls of Madinah. When they met him, he kept them at a distance and declared himself innocent of them and their words time after time. The Kufans sought al-Zubayr and did not find him, so they sent messengers to him where he was, and he kept them at a distance and declared himself innocent of them. The Basrans sought Ṭalḥah, and when they met him, he kept them at a distance and declared himself innocent of their words time after time. They had been united in killing ʿUthmān but differed over whom they favored. When they found no supporter or respondent, evil gathered them upon the first person who answered them. They said: "We will not appoint any of these three." So they sent to Saʿd b. Abī Waqqāṣ and said: "You are one of the people of the council, and our opinion concerning you is united. Come forward and we will pledge allegiance to you." He sent back to them: "My paternal cousin and I left it, so I have no need of it in any case." He recited: Do not mix foul things with good, And take off your garments from it and escape naked. Then they found Saʿd and al-Zubayr leaving Madinah, and Ṭalḥah was in a garden of his. The Umayyads had fled except for those unable to flee. Al-Walīd, Saʿīd, and Marwān had joined Makkah. Then they met ʿAbd Allāh b. ʿUmar and said: "You are Ibn ʿUmar, so take up this affair." He said: "This affair has vengeance. By God, I will not expose myself to it. Seek someone other than me." So they remained confused, not knowing what to do. On the authority of Muḥammad and Ṭalḥah, who said: They said: "O people of Madinah, we have given you this day. By God, if you do not finish, tomorrow we will surely kill ʿAlī, Ṭalḥah, al-Zubayr, and many people." The people surrounded ʿAlī and said: "We pledge allegiance to you, for you see what has befallen Islam." He said: "Leave me and seek someone other than me." They said: "We adjure you by God to do it." He said: "I have answered you because of what I see. Know that if I answer you, I will ride you with what I know, and if you leave me, I am only like one of you, except that I listen to you and obey you." When Friday morning came, the people attended the mosque. ʿAlī came and ascended the pulpit. They brought Ṭalḥah and said: "Pledge allegiance." He said: "I am only pledging allegiance under compulsion." He was the first of the people to pledge allegiance. He had a withered hand. A man practicing augury said: "Indeed we belong to God and to Him we return. The first hand to pledge allegiance to the Commander of the Faithful is a withered hand. This matter will not be completed." Then al-Zubayr was brought and said the same, then pledged allegiance. Then a group who had stayed behind were brought, and they said: "We pledge allegiance upon upholding the Book of God for the near and the far, the mighty and the lowly." He accepted their allegiance. Then the common people arose and pledged allegiance to him. The time of ʿAlī's ؓ pledge of allegiance ʿAlī ؓ was pledged allegiance on Friday, five nights remaining in Dhū al-Ḥijjah. On the authority of ʿAyyāsh b. Hishām, from his father, who said: ʿAlī ؓ was pledged allegiance in Madinah on Friday when ʿUthmān was killed, twelve nights remaining in Dhū al-Ḥijjah, and he entered Muḥarram of the year thirty-six. [Other than ʿAyyāsh said:] His pledge took place in the house of ʿAmr b. Miḥṣan al-Anṣārī, [then one of the Banū ʿAmr b. Mabdhūl], on Friday. Then the general pledge of allegiance to him took place the next day, Saturday, in the mosque of the Messenger of God ﷺ. The first sermon after the pledge of allegiance The first sermon he delivered was that he praised God and extolled Him, then said: "God Almighty sent down a guiding Book in which He has made clear good and evil. So take to good and leave evil. God has forbidden sacred things in general, and He has preferred the sanctity of the Muslim over all sacred things. He has bound the rights of Muslims with sincerity and the oneness of God. The Muslim is the one from whose tongue and hand the Muslims are safe, except by right. It is not lawful to harm a Muslim except as is obligatory. Hasten to the affair of the common people, and the private affair of one of you is death. For the people are before you, and behind you is the Hour driving you on. So lighten your loads and you will catch up. The people are only awaiting their hereafter. Fear God, His servants, regarding His servants and His lands. You will be questioned even about the tracts of land and the beasts. Obey God and do not disobey Him. When you see good, take to it, and when you see evil, leave it: 'And remember when you were few and deemed weak in the land' [al-Anfāl: 26]." When he finished his sermon, the Egyptians said: Take it, and beware Abū al-Ḥasan, For we make the matter pass like the passing of a rope With the assault of men like the prows of ships, With Mashrafī swords like pools of milk. We thrust at kingship with a rope like a halter, Until it passes without resistance. ʿAlī said in answer to them: I have fallen short a shortcoming for which I will not apologize; After it I will act shrewdly and press on. I will lift up the hem of my garment that I used to drag, And I will gather the scattered, dispersed affair, If the hasty, vindictive one does not contend with me, Or they leave me while weapons are snatched up. The governors of the garrison towns over whom ʿUthmān ؓ died Over Kufa was Abū Mūsā al-Ashʿarī for prayer, al-Qaʿqāʿ b. ʿAmr for war, and Jābir b. so-and-so al-Muzanī for the land tax. Over Basra was ʿAbd Allāh b. ʿĀmir. Over Egypt was ʿAbd Allāh b. Saʿd b. Abī Sarḥ, but Muḥammad b. Abī Ḥudhayfah had overcome him. Over Syria was Muʿāwiyah b. Abī Sufyān and his deputies: over Ḥimṣ was ʿAbd al-Raḥmān b. Khālid b. al-Walīd; over Qinnasrīn was Ḥabīb b. Maslamah; over Jordan was Abū al-Aʿwar; over Palestine was ʿAlqamah b. Ḥakīm; over Azerbaijan was al-Ashʿath b. Qays; over Qarqīsiyāʾ was Jarīr b. ʿAbd Allāh al-Bajalī; over Ḥulwān was ʿUtaybah b. al-Nahhās; over Māh was Mālik b. Ḥabīb; over Hamadhān was al-Nusayr. This is what Ibn Jarīr mentioned of ʿUthmān's governors who were governors of the garrison towns when he died. Over the treasury was ʿUqbah b. ʿAmr, and over the judiciary of Madinah was Zayd b. Thābit. The demand for avenging the blood of ʿUthmān ؓ When ʿUthmān b. ʿAffān was killed, al-Nuʿmān b. Bashīr went out carrying ʿUthmān's shirt stained with his blood, and with him were the fingers of Nāʾilah that were wounded when she shielded him with her hand, and part of her palm was cut off. He brought them to Muʿāwiyah in Syria. Muʿāwiyah placed the shirt on the pulpit for the people to see, hung the fingers in the sleeve of the shirt, and called upon the people to seek vengeance for this blood and its owner. The people wept around the pulpit. The shirt was raised at times and lowered at times while the people wept around it for a year. They urged one another to seek his vengeance. Most of the people abstained from women that year. Muʿāwiyah arose among the people, and with him a group of the Companions, urging the people to demand the blood of ʿUthmān from those Kharijites who killed him. Among them were ʿUbādah b. al-Ṣāmit, Abū al-Dardāʾ, Abū Umāmah, ʿAmr b. ʿAbasah, and others among the Companions, and among the Followers: Sharīk b. Khubāshah, Abū Muslim al-Khawlānī, ʿAbd al-Raḥmān b. Ghanm, and others among the Followers. ʿAlī's refusal to demand the blood of ʿUthmān ؓ When the matter of ʿAlī's pledge of allegiance was settled, Ṭalḥah, al-Zubayr, and the leading Companions ؓ entered upon him and asked him to establish the prescribed punishments and to seek the blood of ʿUthmān. He excused himself to them, saying that these people had supporters and helpers and that he could not do that on that day. Al-Zubayr asked him to appoint him governor of Kufa so that he could bring him troops, and Ṭalḥah asked him to appoint him governor of Basra so that he could bring him troops from there, in order to strengthen himself against the might of those Kharijites and the ignorant Bedouins who were with them in killing ʿUthmān ؓ. He said to them: "Let me look into this." Al-Mughīrah b. Shuʿbah entered upon him immediately after that and said to him: "I think you should confirm your governors in the provinces, and when their obedience comes to you, then afterwards replace whom you will and leave whom you will." Then he came to him the next day and said: "I think you should remove them so that you may know who obeys you and who disobeys you." ʿAlī presented that to Ibn ʿAbbās, who said: "He advised you yesterday and deceived you today." That reached al-Mughīrah, who said: "Yes, I advised him, and when he did not accept, I deceived him." Then al-Mughīrah went out and joined Makkah. A group including Ṭalḥah and al-Zubayr joined Makkah. They had asked ʿAlī's permission to perform the ʿumrah, and he gave them permission. Then Ibn ʿAbbās advised ʿAlī to keep his governors in the provinces until the affair was firmly established, and to confirm Muʿāwiyah in particular over Syria. He said to him: "I fear that if you remove him from it, he will demand ʿUthmān's blood from you, and I do not trust Ṭalḥah and al-Zubayr not to turn against you because of that." ʿAlī said: "I do not think this, but go yourself to Syria, for I have appointed you over it." Ibn ʿAbbās said: "I fear that Muʿāwiyah will kill me because of ʿUthmān, or imprison me because of my kinship to you. Write to Muʿāwiyah, grant him promises and give him hope." ʿAlī said: "By God, that will never happen." Ibn ʿAbbās said: "O Commander of the Faithful, war is deception, as the Messenger of God ﷺ said. By God, if you obey me, I will bring them back after they have gone far." Ibn ʿAbbās also forbade ʿAlī, in the course of his advice, from accepting the counsel of those who were making it seem good to him to enter Iraq and leave Madinah. ʿAlī rejected all of that and followed the command of those amirs from among those Kharijites of the garrison towns.

260. Tarikh (al-Tabari) 2057No grade recorded

     قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ قَصَدَ قُسْطَنْطِينُ بْنُ هِرَقْلَ بِلَادَ الْمُسْلِمِينَ فِي أَلْفِ مَرْكَبٍ، فَأَرْسَلَ اللَّهُ عَلَيْهِ قَاصِفًا مِنَ الرِّيحِ فَغَرَّقَهُ اللَّهُ بِحَوْلِهِ وَقُوَّتِهِ وَمَنْ مَعَهُ، وَلَمْ يَنْجُ مِنْهُمْ أَحَدٌ إِلَّا الْمَلِكُ فِي شِرْذِمَةٍ قَلِيلَةٍ مِنْ قَوْمِهِ، فَلَمَّا دَخَلَ صِقِلِّيَةَ عَمِلُوا لَهُ حَمَّامًا فَدَخَلَهُ فَقَتَلُوهُ فِيهِ وَقَالُوا: أَنْتَ قَتَلْتَ رِجَالَنَا.

     ✧ Ibn Jarīr said: In this year, Constantine b. Heraclius advanced against the lands of the Muslims with a thousand ships. Then Allah sent upon him a violent wind, and Allah drowned him—by His might and power—and those with him. None of them escaped except the king with a small remnant of his people. When he entered Sicily, they prepared for him a bath, and he entered it. Then they killed him in it, saying, “You killed our men.”

261. Tarikh (al-Tabari) 2058No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ عُثْمَانُ بْنُ عَفَّانَ عُثْمَانُ بْنُ عَفَّانَ ؓ  : وَقَدْ سَبَقَ ذِكْرُ مَقْتَلِهِ. حَدَّثَنَا أَبُو الْحَسَنِ بْنُ الْبَرَاءِ، قَالَ: بَلَغَ عُثْمَانُ ؓ مِنَ الْعُمُرِ اثْنَتَيْنِ وَثَمَانِينَ سَنَةً، وَتَرَكَ قِيمَةَ أَلْفِ أَلْفِ دِرْهَمٍ. عَامِرُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ عَامِرٍ عَامِرُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ عَامِرٍ، أَبُو عَبْدِ اللَّهِ  : كَانَ حَلِيفًا لِلْخَطَّابِ بْنِ نُفَيْلٍ، وَتَبَنَّاهُ الْخَطَّابُ، فَلَمَّا نَزَلَ قَوْلُهُ تَعَالَى: ادْعُوهُمْ لآبَائِهِمْ رَجَعَ عَامِرٌ إِلَى نَسَبِهِ. وَأَسْلَمَ قَبْلَ أَنْ يَدْخُلَ رَسُولُ اللَّهِ ﷺ دَارَ الْأَرْقَمِ، وَهَاجَرَ إِلَى الْحَبَشَةِ الْهِجْرَتَيْنِ وَمَعَهُ امْرَأَتُهُ لَيْلَى بِنْتُ أَبِي حَثْمَةَ الْعَدَوِيَّةُ، وَهَاجَرَ إِلَى الْمَدِينَةِ فَلَمْ يَقْدَمْهَا قَبْلَهُ إِلَّا أَبُو سَلَمَةَ، وَزَوْجَتُهُ أَوَّلُ ظَعِينَةٍ قَدِمَتِ الْمَدِينَةَ  . وَشَهِدَ بَدْرًا وَأُحُدًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَعَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ: أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ، قَالَ: قَامَ عَامِرُ بْنُ رَبِيعَةَ يُصَلِّي مِنَ اللَّيْلِ، وَذَلِكَ حِينَ نَشَبَ النَّاسُ فِي الطَّعْنِ عَلَى عُثْمَانَ، فَصَلَّى مِنَ اللَّيْلِ ثُمَّ نَامَ، فَأُتِيَ فِي الْمَنَامِ فَقِيلَ لَهُ: قُمْ فَاسْأَلِ اللَّهَ أَنْ يُعِيذَكَ مِنَ الْفِتْنَةِ الَّتِي أَعَاذَ مِنْهَا صَالِحَ عِبَادِهِ. فَقَامَ فَصَلَّى ثُمَّ اشْتَكَى، فَمَا أُخْرِجَ إِلَّا جِنَازَةٌ. قَالَ ابْنُ سَعْدٍ: وَقَالَ مُحَمَّدُ بْنُ عُمَرَ: كَانَ مَوْتُ عَامِرِ بْنِ رَبِيعَةَ بَعْدَ قَتْلِ عُثْمَانَ بِأَيَّامٍ، وَكَانَ قَدْ لَزِمَ بَيْتَهُ فَلَمْ يَشْعُرِ النَّاسُ إِلَّا بِجِنَازَتِهِ وَقَدْ أُخْرِجَتْ. مُعَاذُ بْنُ عَفْرَاءَ مُعَاذُ بْنُ عَفْرَاءَ  ، أُمُّهُ نُسِبَ إِلَيْهَا، وَأَبُوهُ الْحَارِثُ بْنُ رِفَاعَةَ: شَهِدَ مُعَاذٌ الْعَقَبَتَيْنِ، وَبَدْرًا. وَكَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ يَبْعَثُ إِلَى أَهْلِ بَدْرٍ حُلَلًا، فَيَبْعَثُ إِلَيْهِ وَيَشْتَرِي بِهَا رِقَابًا فَيُعْتِقُهُمْ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، قَالَ: كَانَ مُعَاذُ بْنُ عَفْرَاءَ لَا يَدَعُ شَيْئًا إِلَّا تَصَدَّقَ بِهِ، فَلَمَّا وُلِدَ لَهُ اسْتَشْفَعَتْ عَلَيْهِ امْرَأَتُهُ أَخْوَالَهُ، فَكَلَّمُوهُ وَقَالُوا لَهُ: إِنَّكَ قَدْ أَعَلْتَ، فَلَوْ جَمَعْتَ لِوَلَدِكَ، قَالَ: أَبَتْ نَفْسِي إِلَّا أَنْ أَسْتَتِرَ بِكُلِّ شَيْءٍ أَجِدُهُ مِنَ النَّارِ، فَلَمَّا مَاتَ تَرَكَ أَرْضًا إِلَى جَنْبِ أَرْضٍ لِرَجُلٍ. قَالَ عَبْدُ الرَّحْمَنِ: وَعَلَيْهِ مِلَاءَةٌ صَفْرَاءُ مَا تُسَاوِي ثَلَاثَةَ دَرَاهِمَ، مَا تَسْتُرُنِي الْأَرْضُ بِمِلَاءَتِي هَذِهِ، فَامْتَنَعَ وَلِيُّ الصِّبْيَانِ وَاحْتَاجَ إِلَيْهَا جَارُ الْأَرْضِ، فَبَاعَهَا بِثَلَاثِمِائَةِ أَلْفٍ. من مات في خلافة عثمان ؓ وَفِي خِلَافَةِ عُثْمَانَ مَاتَ أَوْسُ بْنُ خَوْلِيٍّ الْأَنْصَارِيُّ. وَفِي خِلَافَةِ عُثْمَانَ أَيْضًا مَاتَ الْجُلَاسُ بْنُ سُوَيْدٍ الْأَنْصَارِيُّ، وَكَانَ مِنَ الْمُنَافِقِينَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ وَحَسُنَتْ تَوْبَتُهُ، وَفِيهَا مَاتَ الْحَرْثُ بْنُ نَوْفَلِ بْنِ الْحَرْثِ بْنِ عَبْدِ الْمُطَّلِبِ، وَالِدُ الْمُلَقَّبِ بِبَبَّةَ. وَفِي آخِرِهَا مَاتَ الْحَكَمُ بْنُ أَبِي الْعَاصِ، وَهُوَ وَالِدُ مَرْوَانَ وَعَمُّ عُثْمَانَ. وَفِيهَا مَاتَ حَبَّانُ بْنُ مُنْقِذٍ الْأَنْصَارِيُّ، وَهُوَ وَالِدُ يَحْيَى بْنِ حَبَّانَ - بِفَتْحِ الْحَاءِ الْمُهْمَلَةِ وَبِالْبَاءِ الْمُوَحَّدَةِ -، وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ خَالِدٍ الْأَنْصَارِيُّ، وَقِيلَ: بَلْ قُتِلَ بِأُحُدٍ شَهِيدًا. وَفِي خِلَافَتِهِ مَاتَ قُطْبَةُ بْنُ عَامِرٍ الْأَنْصَارِيُّ - وَهُوَ عَقَبِيٌّ بَدْرِيٌّ -. وَفِي خِلَافَتِهِ مَاتَ زَيْدُ بْنُ خَارِجَةَ بْنِ زَيْدٍ الْأَنْصَارِيُّ - وَهُوَ الَّذِي تَكَلَّمَ بَعْدَ مَوْتِهِ -. وَفِيهَا قُتِلَ مَعْبَدُ بْنُ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ بِإِفْرِيقِيَّةَ فِي آخِرِ خِلَافَةِ عُثْمَانَ. وَفِيهَا مَاتَ مُعَيْقِيبُ بْنُ أَبِي فَاطِمَةَ، وَكَانَ مِنْ مُهَاجِرَةِ الْحَبَشَةِ، وَكَانَ عَلَى خَاتَمِ رَسُولِ اللَّهِ ﷺ، وَقِيلَ: بَلْ مَاتَ سَنَةَ أَرْبَعِينَ فِي خِلَافَةِ عَلِيٍّ، وَفِيهَا مَاتَ مُطِيعُ بْنُ الْأَسْوَدِ الْعَدَوِيُّ، وَكَانَ إِسْلَامُهُ يَوْمَ الْفَتْحِ. وَفِي خِلَافَتِهِ مَاتَ نُعَيْمُ بْنُ مَسْعُودٍ الْأَشْجَعِيُّ، وَقِيلَ: بَلْ قُتِلَ فِي وَقْعَةِ الْجَمَلِ مَعَ مُجَاشِعِ بْنِ مَسْعُودٍ، وَفِي خِلَافَتِهِ مَاتَ عَبْدُ اللَّهِ بْنُ حُذَافَةَ السَّهْمِيُّ، وَهُوَ بَدْرِيُّ - وَكَانَ فِيهِ دُعَابَةٌ -. وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ أَبِي رَبِيعَةَ الْمَخْزُومِيُّ وَالِدُ عُمَرَ الشَّاعِرِ، وَكَانَ قَدْ جَاءَ مِنَ الْيَمَنِ لِيَنْصُرَ عُثْمَانَ لَمَّا حُصِرَ فَسَقَطَ عَنْ رَاحِلَتِهِ فَمَاتَ. وَأَبُو رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ﷺ، وَقِيلَ: مَاتَ فِي خِلَافَةِ عَلِيٍّ، وَهُوَ أَصَحُّ وَفِي خِلَافَتِهِ تُوَفِّي أَبُو سَبْرَةَ بْنُ أَبِي رُهْمٍ الْعَامِرِيُّ مِنْ عَامِرِ بْنِ لُؤَيٍّ - وَهُوَ بَدْرِيٌّ - وَفِيهَا مَاتَ هَاشِمُ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ خَالُ مُعَاوِيَةَ، أَسْلَمَ يَوْمَ الْفَتْحِ وَكَانَ صَالِحًا. وَفِيهَا مَاتَ أَبُو الدَّرْدَاءِ، وَقِيلَ: عَاشَ بَعْدَهُ، وَالْأَوَّلُ أَصَحُّ.

     ✧ Mention of the notables who died in this year ʿUthmān b. ʿAffān ʿUthmān b. ʿAffān ؓ: His killing has already been mentioned. Abū al-Ḥasan b. al-Barāʾ narrated to us, saying: ʿUthmān ؓ reached the age of eighty-two years, and he left property worth one million dirhams. ʿĀmir b. Rabīʿah b. Mālik b. ʿĀmir ʿĀmir b. Rabīʿah b. Mālik b. ʿĀmir, Abū ʿAbd Allāh: He was an ally of al-Khaṭṭāb b. Nufayl, and al-Khaṭṭāb adopted him. When the Almighty’s saying was revealed: “Call them by their fathers,” ʿĀmir returned to his lineage. He embraced Islam before the Messenger of Allah ﷺ entered the house of al-Arqam, and he migrated to Abyssinia in both migrations, accompanied by his wife Laylā bt. Abī Ḥathmah al-ʿAdawiyyah, and he migrated to Madinah. No one arrived there before him except Abū Salamah, and his wife was the first woman in a litter to arrive in Madinah. He was present at Badr and Uḥud and all the expeditions with the Messenger of Allah ﷺ. On the authority of Yaḥyā b. Saʿīd, who said: ʿAbd Allāh b. ʿĀmir b. Rabīʿah informed me, saying: ʿĀmir b. Rabīʿah arose to pray during the night—that was when the people began to criticize ʿUthmān—so he prayed during the night and then slept. He was visited in a dream and it was said to him: “Arise and ask Allah to protect you from the tribulation from which He protected His righteous servants.” So he arose and prayed, then he fell ill, and nothing was brought out except a bier. Ibn Saʿd said: Muḥammad b. ʿUmar said: The death of ʿĀmir b. Rabīʿah took place some days after the killing of ʿUthmān. He had kept to his house, and the people were unaware until his bier was brought out. Muʿādh b. ʿAfrāʾ Muʿādh b. ʿAfrāʾ, his mother is the one to whom he is attributed, and his father was al-Ḥārith b. Rifāʿah: Muʿādh was present at the two ʿAqabah pledges and at Badr. ʿUmar b. al-Khaṭṭāb ؓ used to send robes to the people of Badr, and he would send to him, and he would buy slaves with them and set them free. On the authority of ʿAbd al-Raḥmān b. Abī Laylā, who said: Muʿādh b. ʿAfrāʾ did not leave anything without giving it as charity. When a child was born to him, his wife interceded with his maternal uncles, and they spoke to him, saying: “You have dependents now, so perhaps you should save something for your child.” He said: “My soul refuses anything except that I seek shelter with everything I find from the Fire.” When he died, he left a piece of land next to another man’s land. ʿAbd al-Raḥmān said: He was wearing a yellow wrap that was not worth three dirhams. “The earth will not cover me with this wrap of mine.” The guardian of the children refused, and the neighbor of the land needed it, so he sold it for three hundred thousand. Those who died during the caliphate of ʿUthmān ؓ During the caliphate of ʿUthmān, Aws b. Khawlī al-Anṣārī died. Also during the caliphate of ʿUthmān, al-Julās b. Suwayd al-Anṣārī died; he had been among the hypocrites in the time of the Messenger of Allah ﷺ and his repentance was good. In it died al-Ḥārith b. Nawfal b. al-Ḥārith b. ʿAbd al-Muṭṭalib, the father of the one nicknamed Babbah. At the end of it died al-Ḥakam b. Abī al-ʿĀṣ, the father of Marwān and the uncle of ʿUthmān. In it died Ḥabbān b. Munqidh al-Anṣārī, the father of Yaḥyā b. Ḥabbān—with a fatḥah on the undotted ḥāʾ and a single-dotted bāʾ. In it died ʿAbd Allāh b. Qays b. Khālid al-Anṣārī, and it is said: rather he was killed as a martyr at Uḥud. During his caliphate died Quṭbah b. ʿĀmir al-Anṣārī—he was present at ʿAqabah and Badr. During his caliphate died Zayd b. Khārijah b. Zayd al-Anṣārī—he is the one who spoke after his death. In it Maʿbad b. al-ʿAbbās b. ʿAbd al-Muṭṭalib was killed in Ifrīqiyyah at the end of ʿUthmān’s caliphate. In it died Muʿayqīb b. Abī Fāṭimah; he was among those who migrated to Abyssinia, and he was in charge of the seal of the Messenger of Allah ﷺ, and it is said: rather he died in the year forty during the caliphate of ʿAlī. In it died Muṭīʿ b. al-Aswad al-ʿAdawī, and he embraced Islam on the day of the conquest. During his caliphate died Nuʿaym b. Masʿūd al-Ashjaʿī, and it is said: rather he was killed in the Battle of the Camel alongside Mujāshiʿ b. Masʿūd. During his caliphate died ʿAbd Allāh b. Ḥudhāfah al-Sahmī, and he was present at Badr—and he had a sense of humor. In it died ʿAbd Allāh b. Abī Rabīʿah al-Makhzūmī, the father of ʿUmar the poet; he had come from Yemen to support ʿUthmān when he was besieged, and he fell from his mount and died. And Abū Rāfiʿ, the freedman of the Messenger of Allah ﷺ, and it is said: he died during the caliphate of ʿAlī, and this is more correct. During his caliphate died Abū Sabrah b. Abī Ruhm al-ʿĀmirī, of ʿĀmir b. Luʾayy—and he was present at Badr. In it died Hāshim b. ʿUtbah b. Rabīʿah, the maternal uncle of Muʿāwiyah; he embraced Islam on the day of the conquest and was righteous. In it died Abū al-Dardāʾ, and it is said: he lived after him, and the first is more correct.

262. Tarikh (al-Tabari) 2059No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَثَلَاثِينَ تفريق علي ؓ عماله في الأمصار فَمِنَ الْحَوَادِثِ فِيهَا تَفْرِيقُ عَلِيٍّ ؓ عُمَّالَهُ فِي الْأَمْصَارِ   عَنْ مُحَمَّدٍ وَطَلْحَةَ، قَالَا: بَعَثَ عَلِيٌّ ؓ عُمَّالَهُ عَلَى الْأَمْصَارِ، بَعَثَ عُثْمَانَ بْنَ حَنِيفٍ عَلَى الْبَصْرَةِ، وَعُمَارَةَ بْنَ حَسَّانَ بْنِ شِهَابٍ عَلَى الْكُوفَةِ، وَعُبَيْدَ اللَّهِ بْنَ عَبَّاسٍ عَلَى الْيَمَنِ، وَقَيْسَ بْنَ سَعْدٍ عَلَى مِصْرَ، وَسَهْلَ بْنَ حَنِيفٍ عَلَى الشَّامِ. فَأَمَّا سَهْلٌ فَإِنَّهُ خَرَجَ حَتَّى إِذَا كَانَ بِتَبُوكَ لَقِيَتْهُ خَيْلٌ قَالُوا: مَنْ أَنْتَ؟ قَالَ: أَمِيرٌ، قَالُوا: عَلَى أَيِّ شَيْءٍ؟ قَالَ: عَلَى الشَّامِ، قَالُوا: إِنْ كَانَ عُثْمَانُ بَعَثَكُمْ فَحَيَّهَلَا بِكَ، وَإِنْ كَانَ بَعَثَكَ غَيْرُهُ فَارْجِعْ، قَالَ: أَوَ مَا سَمِعْتُمْ بِالَّذِي كَانَ، قَالُوا: بَلَى، فَرَجَعَ إِلَى عَلِيٍّ. وَأَمَّا قَيْسُ بْنُ سَعْدٍ، فَإِنَّهُ لَمَّا انْتَهَى إِلَى أَيْلَةَ لَقِيَتْهُ خَيْلٌ، فَقَالُوا: مَنْ أَنْتَ؟ قَالَ: مِنْ قَالَةِ عُثْمَانَ، فَأَنَا أَطْلُبُ مَنْ آوِي إِلَيْهِ وَأَنْتَصِرُ بِهِ، قَالُوا: مَنْ أَنْتَ؟ قَالَ: قَيْسُ بْنُ سَعْدٍ، قَالُوا: امْضِ، فَمَضَى حَتَّى دَخَلَ مِصْرَ، فَافْتَرَقَ أَهْلُ مِصْرَ فِرَقًا، فِرْقَةٌ دَخَلَتْ فِي الْجَمَاعَةِ وَكَانُوا مَعَهُ، وَفِرْقَةٌ وَقَفَتْ وَاعْتَزَلَتْ، وَقَالُوا: إِنْ قَتْلَ قَتَلَةَ عُثْمَانَ فَنَحْنُ مَعَكُمْ، وَإِلَّا فَنَحْنُ عَلَى جَدِيلَتِنَا، وَفِرْقَةٌ قَالُوا: نَحْنُ مَعَ عَلِيٍّ مَا لَمْ يُقِدْ إِخْوَانَنَا، فَكَتَبَ قَيْسٌ إِلَى عَلِيٍّ بِذَلِكَ. وَأَمَّا عُثْمَانُ بْنُ حَنِيفٍ، فَسَارَ فَلَمْ يَرُدَّهُ أَحَدٌ عَنْ دُخُولِ الْبَصْرَةِ، وَلَمْ يُوجَدْ فِي ذَلِكَ لِابْنِ عَامِرٍ رَأْيٌ وَلَا حَزْمٌ وَلَا اسْتِقْلَالٌ بِحَرْبٍ، فَافْتَرَقَ النَّاسُ فَاتَّبَعَتْ فِرْقَةٌ الْقَوْمَ، وَدَخَلَتْ فِرْقَةٌ فِي الْجَمَاعَةِ، وَفِرْقَةٌ قَالَتْ: نَنْظُرُ مَا يَصْنَعُ أَهْلُ الْمَدِينَةِ فَنَصْنَعُ كَمَا صَنَعُوا. وَأَمَّا عُمَارَةٌ فَأَقْبَلَ حَتَّى إِذَا كَانَ بِزُبَالَةَ رُدَّ وَانْطَلَقَ عُبَيْدُ اللَّهِ إِلَى الْيَمَنِ، وَلَمَّا رَجَعَ سَهْلُ بْنُ حَنِيفٍ مِنْ طَرِيقِ الشَّامِ دَعَا طَلْحَةَ وَالزُّبَيْرَ، فَقَالَ: إِنَّ الَّذِي كُنْتُ أُحَدِّثُكُمْ قَدْ وَقَعَ، وَسَأَمْسِكُ الْأَمْرَ مَا اسْتَمْسَكَ، فَإِذَا لَمْ أَجِدْ بُدًّا فَآخِرُ الدَّوَاءِ الْكَيُّ. وَكَتَبَ عَلِيٌّ إِلَى أَبِي مُوسَى وَمُعَاوِيَةَ، فَكَتَبَ إِلَيْهِ أَبُو مُوسَى بِطَاعَةِ أَهْلِ الْكُوفَةِ وَبَيْعَتِهِمْ، وَبَيَّنَ الْكَارِهَ مِنْهُمْ وَالرَّاضِيَ، وَكَانَ الرَّسُولَ إِلَى أَبِي مُوسَى مَعْبَدٌ الْأَسْلَمِيُّ، وَكَانَ الرَّسُولَ إِلَى مُعَاوِيَةَ سَبْرَةُ الْجُهَنِيُّ، فَلَمَّا قَدِمَ عَلَى مُعَاوِيَةَ لَمْ يُكْتَبْ مَعَهُ شَيْءٌ وَلَمْ يُجِبْهُ، حَتَّى إِذَا كَانَ فِي الشَّهْرِ الثَّالِثِ مِنْ مَقْتَلِ عُثْمَانَ فِي صَفَرَ، دَعَا مُعَاوِيَةُ بِرَجُلٍ مِنْ بَنِي عَبْسٍ يُدْعَى قَبِيصَةَ، فَدَفَعَ إِلَيْهِ طُومَارًا مَخْتُومًا، عُنْوَانُهُ: مِنْ مُعَاوِيَةَ إِلَى عَلِيٍّ، فَقَالَ لَهُ: إِذَا دَخَلْتَ الْمَدِينَةَ فَاقْبِضْ عَلَى أَسْفَلِ الطُّومَارِ، ثُمَّ أَوْصَاهُ بِمَا يَقُولُ، وَسَرَّحَ رَسُولَ عَلِيٍّ مَعَهُ، فَخَرَجَا فَقَدِمَا الْمَدِينَةَ فِي غُرَّةِ رَبِيعٍ الْأَوَّلِ، فَلَمَّا دَخَلَا الْمَدِينَةَ رَفَعَ الْعَبْسِيُّ الطُّومَارَ كَمَا أَمَرَهُ، وَخَرَجَ النَّاسُ يَنْظُرُونَ إِلَيْهِ، فَتَفَرَّقُوا إِلَى مَنَازِلِهِمْ وَقَدْ عَلِمُوا أَنَّ مُعَاوِيَةَ مُعْتَرِضٌ. وَمَضَى الرَّسُولُ حَتَّى دَخَلَ عَلَى عَلِيٍّ ؓ، فَدَفَعَ إِلَيْهِ الطُّومَارَ، فَفَضَّ خَاتَمَهُ فَلَمْ يَجِدْ فِي جَوْفِهِ كِتَابَةً، فَقَالَ لِلرَّسُولِ: مَا وَرَاءَكَ؟ قَالَ: آمِنٌ أَنَا؟ قَالَ: نَعَمْ، إِنَّ الرُّسُلَ آمِنَةٌ لَا تُقْتَلُ، قَالَ: وَرَائِي أَنِّي تَرَكْتُ قَوْمًا لَا يَرْضَوْنَ إِلَّا بِالْقَوَدِ، قَالَ: مِمَّنْ؟ قَالَ: مِنْ نَفْسِكَ، وَتَرَكْتُ سِتِّينَ أَلْفَ شَيْخٍ يَبْكِي تَحْتَ قَمِيصِ عُثْمَانَ وَهُوَ مَنْصُوبٌ لَهُمْ، قَدْ أَلْبَسُوهُ مِنْبَرَ دِمَشْقَ، فَقَالَ: أَمِنِّي يَطْلُبُونَ دَمَ عُثْمَانَ، أَلَسْتَ مَوْتُورًا أَكْرَهُ قَتْلَ عُثْمَانَ، اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِنْ دَمِ عُثْمَانَ، اخْرُجْ، قَالَ: وَأَنَا آمِنٌ؟ قَالَ: وَأَنْتَ آمِنٌ، فَخَرَجَ الْعَبْسِيُّ، فَصَاحَتِ السَّبَئِيَّةُ: هَذَا الْكَلْبُ وَافِدُ الْكِلَابِ، اقْتُلُوهُ، فَنَادَى: يَا آلَ مُضَرَ، إِنِّي أَحْلِفُ بِاللَّهِ لَيَرُدَّنَّهَا عَلَيْكُمْ أَرَبَعَةُ آلَافِ خَصِيٍّ، فَانْظُرُوا كَمِ الْفُحُولَةُ وَالرِّكَابُ فَمَنَعَتْهُ مُضَرُ. وَعَنْ أَبِي حَارِثَةَ وَأَبِي عُثْمَانَ، قَالَا: أَتَى مُعَاوِيَةَ الْخَبَرُ بِحَصْرِ عُثْمَانَ، فَأَرْسَلَ إِلَى حَبِيبِ بْنِ مَسْلَمَةَ الْفِهْرِيِّ، فَقَالَ: إِنَّ عُثْمَانَ قَدْ حُصِرَ، فَأَشِرْ عَلَيَّ بِرَجُلٍ يُنْفِذُ لِأَمْرِي وَلَا يُقَصِّرُ، قَالَ: مَا أَعْرِفُ ذَلِكَ غَيْرِي، قَالَ: أَنْتَ لَهَا، فَأَشِرْ عَلَيَّ بِرَجُلٍ أَبْعَثُهُ عَلَى مُقَدِّمَتِكَ لَا تُتَّهَمُ نَصِيحَتُهُ، قَالَ: يَزِيدُ بْنُ شَجَعَةَ الْحِمْيَرِيُّ، فَدَعَا بِهِمَا فَقَالَ: النَّجَاءَ، سِيرَا فَأَعِينَا أَمِيرَ الْمُؤْمِنِينَ، وَتَعَجَّلْ أَنْتَ يَا يَزِيدُ فَإِنْ قَدِمْتَ يَا حَبِيبُ وَعُثْمَانُ حَيٌّ فَالْأَمْرُ أَمْرُهُ، فَانْفِذْ لِمَا يَأْمُرُكَ بِهِ، وَإِنْ وَجَدْتَهُ قَدْ قُتِلَ فَلَا تَدَعْنَ أَحَدًا أَشَارَ إِلَيْهِ أَوْ أَعَانَ عَلَيْهِ إِلَّا قَتَلْتَهُ. وَبَعَثَ مَعَ يَزِيدَ أَلْفَ فَارِسٍ، فَسَارَ بَعْضَ الطَّرِيقِ، فَبَلَغَهُ الْخَبَرُ، ثُمَّ لَقِيَهُ النُّعْمَانُ بْنُ بَشِيرٍ وَمَعَهُ الْقَمِيصُ الَّذِي قُتِلَ فِيهِ عُثْمَانُ مُخَضَّبٌ بِالدِّمَاءِ وَأَصَابِعُ امْرَأَتِهِ  ، فَأَمْضَى حَبِيبٌ إِلَى مُعَاوِيَةَ وَأَقَامَ فَأَتَاهُ بِرَأْيِهِ فَرَجَعَ حَتَّى قَدِمَ دِمَشْقَ. وَلَمَّا قَدِمَ النُّعْمَانُ بْنُ بَشِيرٍ عَلَى مُعَاوِيَةَ أَخْرَجَ الْقَمِيصَ وَأَصَابِعَ نَائِلَةَ بِنْتِ الْفَرَافِصَةِ - أُصْبُعَانِ قَدْ قُطِعَتَا بِبَرَاجِمِهِمَا وَشَيْءٌ مِنَ الْكَفِّ، وَأُصْبُعَانِ مَقْطُوعَتَانِ مِنَ أَصْلِهِمَا مُفْتَرِقَتَانِ، وَنِصْفُ الْإِبْهَامِ - فَوَضَعَ مُعَاوِيَةُ الْقَمِيصَ عَلَى الْمِنْبَرِ، وَكَتَبَ بِالْخَبَرِ إِلَى الْأَجْنَادِ، وَثَابَ إِلَيْهِ النَّاسُ وَبَكَوْا سَنَةً وَهُوَ عَلَى الْمِنْبَرِ وَالْأَصَابِعُ مُعَلَّقَةٌ فِيهِ، وَالرِّجَالُ مِنْ أَهْلِ الشَّامِ لَا يَأْتُونَ النِّسَاءَ، وَلَا يَمَسُّهُمُ الْغُسْلُ إِلَّا مِنَ الِاحْتِلَامِ، وَلَا يَنَامُونَ عَلَى الْفُرُشِ حَتَّى يَقْتُلُوا قَتَلَةَ عُثْمَانَ، وَمَنْ عَرَضَ دُونَهُمْ بِشَيْءٍ أَوْ يُفْنِي أَرْوَاحَهُمْ، فَمَكَثُوا يَبْكُونَ حَوْلَ الْقَمِيصِ سَنَةً، وَالْقَمِيصُ مَوْضُوعٌ كُلَّ يَوْمٍ، وَفِي أَرْدَافِهِ أَصَابِعُ نَائِلَةَ مُعَلَّقَةً.

     ✧ Then the year thirty-six of the Hijrah began The dispatch of ʿAlī ؓ’s governors to the garrison cities Among the events of that year was the dispatch by ʿAlī ؓ of his governors to the garrison cities. From Muḥammad and Ṭalḥah, who said: ʿAlī ؓ sent his governors to the garrison cities. He sent ʿUthmān b. Ḥanīf to al-Baṣrah, ʿUmārah b. Ḥassān b. Shihāb to al-Kūfah, ʿUbayd Allāh b. ʿAbbās to al-Yaman, Qays b. Saʿd to Miṣr, and Sahl b. Ḥanīf to al-Shām. As for Sahl, he set out until when he was at Tabūk, horsemen met him. They said: "Who are you?" He said: "A commander." They said: "Over what?" He said: "Over al-Shām." They said: "If ʿUthmān sent you, then welcome to you; but if someone other than him sent you, then turn back." He said: "Have you not heard what has happened?" They said: "Yes." So he returned to ʿAlī. As for Qays b. Saʿd, when he reached Aylah, horsemen met him. They said: "Who are you?" He said: "One of the partisans of ʿUthmān, seeking someone to whom I may repair and by whom I may gain victory." They said: "Who are you?" He said: "Qays b. Saʿd." They said: "Proceed." So he proceeded until he entered Miṣr. The people of Miṣr split into factions: one faction joined the community and was with him; one faction stood aside and withdrew, saying: "If the killers of ʿUthmān are slain, then we are with you; otherwise we remain on our own course"; and one faction said: "We are with ʿAlī as long as he does not exact retaliation for our brethren." Qays wrote to ʿAlī about that. As for ʿUthmān b. Ḥanīf, he marched and no one turned him back from entering al-Baṣrah; Ibn ʿĀmir showed no judgment, no resolve, and no readiness for war in that matter. The people split: one faction followed the group, one faction entered the community, and one faction said: "We shall see what the people of al-Madīnah do, and we shall do as they do." As for ʿUmārah, he advanced until he was at Zubālah and was turned back. ʿUbayd Allāh went off to al-Yaman. When Sahl b. Ḥanīf returned from the road to al-Shām, he summoned Ṭalḥah and al-Zubayr and said: "The thing I was telling you about has come to pass. I shall hold the matter as long as it holds together; then when I find no alternative, the last remedy is cauterization." ʿAlī wrote to Abū Mūsā and Muʿāwiyah. Abū Mūsā wrote back to him regarding the obedience and pledge of allegiance of the people of al-Kūfah, and he explained who among them was reluctant and who was content. The messenger to Abū Mūsā was Maʿbad al-Aslamī, and the messenger to Muʿāwiyah was Sabrah al-Juhanī. When he came to Muʿāwiyah, nothing was written back with him, and he did not answer him, until it was the third month after the killing of ʿUthmān, in Ṣafar. Muʿāwiyah summoned a man of Banū ʿAbs called Qabīṣah and handed him a sealed scroll, addressed: "From Muʿāwiyah to ʿAlī." He said to him: "When you enter al-Madīnah, grasp the bottom of the scroll." Then he instructed him in what to say, and sent ʿAlī’s messenger along with him. They set out and arrived at al-Madīnah at the beginning of Rabīʿ al-Awwal. When they entered al-Madīnah, the ʿAbsī raised the scroll as he had been commanded, and the people came out looking at it. They dispersed to their homes, knowing that Muʿāwiyah was in opposition. The messenger went on until he entered upon ʿAlī ؓ and handed him the scroll. He broke its seal but found no writing inside it. He said to the messenger: "What is behind you?" He said: "Am I under safe-conduct?" He said: "Yes; messengers are secure and are not killed." He said: "Behind me is that I left a people who will be satisfied with nothing but retaliation." He said: "From whom?" He said: "From your own self. And I left sixty thousand old men weeping beneath the shirt of ʿUthmān, which is set up for them, having been draped over the pulpit of Damascus." He said: "Do they seek ʿUthmān’s blood from me? Am I not bereaved and averse to the killing of ʿUthmān? O God, I declare myself innocent before You of the blood of ʿUthmān. Go out." He said: "And am I under safe-conduct?" He said: "You are under safe-conduct." So the ʿAbsī went out. The Sabaʾiyyah shouted: "This dog is the envoy of dogs; kill him!" He called out: "O Maʿadd, I swear by God that four thousand eunuchs will drive it back upon you; see how many stallions and riding-camels there are." So Maʿadd defended him. From Abū Ḥārithah and Abū ʿUthmān, who said: News of the siege of ʿUthmān reached Muʿāwiyah, and he sent for Ḥabīb b. Maslamah al-Fihrī and said: "ʿUthmān has been besieged; advise me of a man who will carry out my order and not fall short." He said: "I know of none for that but myself." He said: "You are the one for it. Then advise me of a man I may send ahead of your vanguard whose counsel is beyond suspicion." He said: "Yazīd b. Shujaʿah al-Ḥimyarī." He summoned them both and said: "Hasten! Go and aid the Commander of the Faithful. And you, Yazīd, go quickly. If you arrive, Ḥabīb, while ʿUthmān is still alive, the matter is his; carry out what he commands you. But if you find that he has been killed, then leave no one who pointed at him or assisted against him without killing him." He sent a thousand horsemen with Yazīd. He traveled part of the way, and news reached him. Then al-Nuʿmān b. Bashīr met him, carrying the shirt in which ʿUthmān was killed, stained with blood, and his wife’s fingers. Ḥabīb proceeded to Muʿāwiyah and stayed, and brought him his counsel, then returned and arrived at Damascus. When al-Nuʿmān b. Bashīr came to Muʿāwiyah, he brought out the shirt and the fingers of Nāʾilah bt. al-Farāfiṣah — two fingers cut off at their knuckles with part of the palm, and two fingers cut off from their roots separately, and half the thumb. Muʿāwiyah placed the shirt on the pulpit and wrote the news to the armies. The people gathered to him and wept for a year while it was on the pulpit with the fingers suspended from it. The men of al-Shām did not approach women, and washing touched them only from nocturnal emission, and they did not sleep on beds until they killed the killers of ʿUthmān and whoever stood in their way, or their own souls were spent. They remained weeping around the shirt for a year, the shirt being set out every day, with Nāʾilah’s fingers suspended from its hem.

263. Tarikh (al-Tabari) 2060No grade recorded

     ابْتِدَاءُ وَقْعَةِ الْجَمَلِ   سبب وقعة الجمل لَمَّا وَقَعَ قَتْلُ عُثْمَانَ بَعْدَ أَيَّامِ التَّشْرِيقِ، كَانَ أَزْوَاجُ النَّبِيِّ، ﷺ، قَدْ خَرَجْنَ إِلَى الْحَجِّ فِي هَذَا الْعَامِ فِرَارًا مِنَ الْفِتْنَةِ، فَلَمَّا بَلَغَ النَّاسَ أَنَّ عُثْمَانَ قَدْ قُتِلَ، أَقَمْنَ بِمَكَّةَ بَعْدَ مَا خَرَجُوا مِنْهَا، رَجَعُوا إِلَيْهَا فَأَقَامُوا بِهَا، وَجَعَلُوا يَنْتَظِرُونَ مَا يَصْنَعُ النَّاسُ، فَلَمَّا بُويِعَ لِعَلِيٍّ وَصَارَ أَحْظَى النَّاسِ عِنْدَهُ - بِحُكْمِ الْحَالِ وَغَلَبَةِ الرَّأْيِ لَا عَنِ اخْتِيَارٍ مِنْهُ لِذَلِكَ - رُءُوسَ أُولَئِكَ الْخَوَارِجِ الَّذِينَ قَتَلُوا عُثْمَانَ، مَعَ أَنَّ عَلِيًّا فِي نَفْسِ الْأَمْرِ يَكْرَهُهُمْ، وَلَكِنَّهُ تَرَبَّصَ بِهِمُ الدَّوَائِرَ، وَيَوَدُّ لَوْ تَمَكَّنَ مِنْهُمْ لِيَأْخُذَ حَقَّ اللَّهِ مِنْهُمْ، وَلَكِنْ لَمَّا وَقَعَ الْأَمْرُ هَكَذَا وَاسْتَحْوَذُوا عَلَيْهِ وَحَجَبُوا عَنْهُ عِلْيَةَ الصَّحَابَةِ، فَرَّ جَمَاعَةٌ مِنْ بَنِي أُمَيَّةَ وَغَيْرِهِمْ إِلَى مَكَّةَ، وَاسْتَأْذَنَهُ طَلْحَةُ وَالزُّبَيْرُ فِي الِاعْتِمَارِ، فَأَذِنَ لَهُمَا، فَخَرَجَا إِلَى مَكَّةَ وَتَبِعَهُمْ خَلْقٌ كَثِيرٌ، وَجَمٌّ غَفِيرٌ. ندب علي ؓ أهل المدينة لقتال أهل الشام وَكَانَ عَلِيٌّ لَمَّا عَزَمَ عَلَى قِتَالِ أَهْلِ الشَّامِ قَدْ نَدَبَ أَهْلَ الْمَدِينَةِ إِلَى الْخُرُوجِ مَعَهُ، فَأَبَوْا عَلَيْهِ، وَطَلَبَ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ وَحَرَّضَهُ عَلَى الْخُرُوجِ مَعَهُ، فَقَالَ: إِنَّمَا أَنَا رَجُلٌ مِنْ أَهْلِ الْمَدِينَةِ، فَإِنْ خَرَجُوا خَرَجْتُ، وَعَلَيَّ السَّمْعُ وَالطَّاعَةُ، وَلَكِنْ لَا أَخْرُجُ لِلْقِتَالِ فِي هَذَا الْعَامِ. ثُمَّ تَجَهَّزَ ابْنُ عُمَرَ وَخَرَجَ إِلَى مَكَّةَ. وَقَدِمَ إِلَى مَكَّةَ أَيْضًا فِي هَذَا الْعَامِ يَعْلَى بْنُ أُمَيَّةَ مِنَ الْيَمَنِ - وَكَانَ عَامِلًا عَلَيْهَا لِعُثْمَانَ - وَمَعَهُ سِتُّمِائَةِ بَعِيرٍ وَسِتُّمِائَةِ أَلْفِ دِرْهَمٍ وَقَدِمَ إِلَيْهَا عَبْدُ اللَّهِ بْنُ عَامِرٍ مِنَ الْبَصْرَةِ، وَكَانَ نَائِبَهَا لِعُثْمَانَ. تحريض عائشة ؓ على الخروج للمطالبة بدم عثمان ؓ فَاجْتَمَعَ فِيهَا خَلْقٌ مِنْ سَادَاتِ الصَّحَابَةِ، وَأُمَّهَاتِ الْمُؤْمِنِينَ، فَقَامَتْ عَائِشَةُ، ؓ، فِي النَّاسِ تَخْطُبُهُمْ وَتَحُثُّهُمْ عَلَى الْقِيَامِ بِطَلَبِ دَمِ عُثْمَانَ، وَذَكَرَتْ مَا افْتَاتَ بِهِ أُولَئِكَ مِنْ قَتْلِهِ فِي بَلَدٍ حَرَامٍ وَشَهْرٍ حَرَامٍ، وَلَمْ يُرَاقِبُوا جِوَارَ رَسُولِ اللَّهِ، ﷺ، وَقَدْ سَفَكُوا الدِّمَاءَ وَأَخَذُوا الْأَمْوَالَ. فَاسْتَجَابَ النَّاسُ لَهَا، وَطَاوَعُوهَا عَلَى مَا تَرَاهُ مِنَ الْأَمْرِ، وَقَالُوا لَهَا: حَيْثُمَا سِرْتِ سِرْنَا مَعَكِ. فَقَالَ قَائِلٌ: نَذْهَبُ إِلَى الشَّامِ. فَقَالَ بَعْضُهُمْ: إِنَّ مُعَاوِيَةَ قَدْ كَفَاكُمْ أَمْرَهَا. وَلَوْ قَدِمُوهَا لَغَلَبُوا، وَاجْتَمَعَ الْأَمْرُ كُلُّهُ لَهُمْ ; لِأَنَّ أَكَابِرَ الصَّحَابَةِ مَعَهُمْ. وَقَالَ آخَرُونَ: نَذْهَبُ إِلَى الْمَدِينَةِ فَنَطْلُبُ مِنْ عَلِيٍّ أَنْ يُسَلِّمَ إِلَيْنَا قَتَلَةَ عُثْمَانَ فَيُقْتَلُوا. وَقَالَ آخَرُونَ: بَلْ نَذْهَبُ إِلَى الْبَصْرَةِ فَنَتَقَوَّى بِالْخَيْلِ وَالرِّجَالِ، وَنَبْدَأُ بِمَنْ هُنَاكَ مِنْ قَتَلَتِهِ. فَاتَّفَقَ الرَّأْيُ عَلَى ذَلِكَ، وَوَافَقَ بَقِيَّةُ أُمَّهَاتِ الْمُؤْمِنِينَ عَائِشَةَ عَلَى الْمَسِيرِ إِلَى الْمَدِينَةِ، فَلَمَّا اتَّفَقَ النَّاسُ عَلَى الْمَسِيرِ إِلَى الْبَصْرَةِ رَجَعْنَ عَنْ ذَلِكَ، وَقُلْنَ: لَا نَسِيرُ إِلَى غَيْرِ الْمَدِينَةِ. وَجَهَّزَ النَّاسَ يَعْلَى بْنُ أُمَيَّةَ، فَأَنْفَقَ فِيهِمْ سِتَّمِائَةِ أَلْفٍ وَسِتَّمِائَةِ بَعِيرٍ، وَجَهَّزَهُمُ ابْنُ عَامِرٍ أَيْضًا بِمَالٍ كَثِيرٍ: وَكَانَتْ حَفْصَةُ بِنْتُ عُمَرَ أُمُّ الْمُؤْمِنِينَ قَدْ وَافَقَتْ عَائِشَةَ عَلَى الْمَسِيرِ إِلَى الْبَصْرَةِ، فَمَنَعَهَا أَخُوهَا عَبْدُ اللَّهِ مِنْ ذَلِكَ وَأَبَى هُوَ أَنْ يَسِيرَ مَعَهُمْ إِلَى غَيْرِ الْمَدِينَةِ، وَسَارَ النَّاسُ صُحْبَةَ عَائِشَةَ فِي أَلْفٍ. وَقِيلَ: تِسْعِمِائَةِ فَارِسٍ مِنْ أَهْلِ الْمَدِينَةِ وَمَكَّةَ. وَتَلَاحَقَ بِهِمْ آخَرُونَ، فَصَارُوا فِي ثَلَاثَةِ آلَافٍ، وَأُمُّ الْمُؤْمِنِينَ عَائِشَةُ تُحْمَلُ فِي هَوْدَجٍ عَلَى جَمَلٍ اسْمُهُ عَسْكَرٌ، اشْتَرَاهُ يَعْلَى بْنُ أُمَيَّةَ مِنْ رَجُلٍ مِنْ عُرَيْنَةَ بِمِائَتَيْ دِينَارٍ. وَقِيلَ: بِثَمَانِينَ دِينَارًا، وَقِيلَ غَيْرُ ذَلِكَ. يوم النحيب وَسَارَ مَعَهَا أُمَّهَاتُ الْمُؤْمِنِينَ إِلَى ذَاتِ عِرْقٍ فَفَارَقْنَهَا هُنَالِكَ وَبَكَيْنَ لِلْوَدَاعِ، وَتَبَاكَى النَّاسُ وَكَانَ ذَلِكَ الْيَوْمُ يُسَمَّى يَوْمَ النَّحِيبِ. موقف عائشة من ماء الحوأب وَسَارَ النَّاسُ قَاصِدِينَ الْبَصْرَةَ، وَكَانَ الَّذِي يُصَلِّي بِالنَّاسِ عَنْ أَمْرِ عَائِشَةَ ابْنُ أُخْتِهَا عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَمَرْوَانُ بْنُ الْحَكَمِ يُؤَذِّنُ لِلنَّاسِ فِي أَوْقَاتِ الصَّلَوَاتِ، وَقَدْ مَرُّوا فِي مَسِيرِهِمْ لَيْلًا بِمَاءٍ يُقَالُ لَهُ الْحَوْأَبُ. فَنَبَحَتْهُمْ كِلَابٌ عِنْدَهُ، فَلَمَّا سَمِعَتْ ذَلِكَ عَائِشَةُ قَالَتْ: مَا اسْمُ هَذَا الْمَاءِ ؟ قَالُوا: الْحَوْأَبُ. فَضَرَبَتْ بِإِحْدَى يَدَيْهَا عَلَى الْأُخْرَى وَقَالَتْ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، مَا أَظُنُّنِي إِلَّا رَاجِعَةً. قَالُوا: وَلِمَ ؟ قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ لِنِسَائِهِ: لَيْتَ شِعْرِي أَيَّتُكُنَّ الَّتِي تَنْبَحُهَا كِلَابُ الْحَوْأَبِ. ثُمَّ ضَرَبَتْ عَضُدَ بَعِيرِهَا فَأَنَاخَتْهُ، وَقَالَتْ: رُدُّونِي، أَنَا وَاللَّهِ صَاحِبَةُ مَاءِ الْحَوْأَبِ. وَقَدْ أَوْرَدْنَا هَذَا الْحَدِيثَ بِطُرُقِهِ وَأَلْفَاظِهِ فِي دَلَائِلِ النُّبُوَّةِ كَمَا سَبَقَ. فَأَنَاخَ النَّاسُ حَوْلَهَا يَوْمًا وَلَيْلَةً وَقَالَ لَهَا عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: إِنَّ الَّذِي أَخْبَرَكِ أَنَّ هَذَا مَاءُ الْحَوْأَبِ قَدْ كَذَبَ. ثُمَّ قَالَ النَّاسُ: النَّجَاءَ النَّجَاءَ ! هَذَا جَيْشُ عَلِيِّ بْنِ أَبِي طَالِبٍ قَدْ أَقْبَلَ. فَارْتَحَلُوا نَحْوَ الْبَصْرَةِ. فَلَمَّا اقْتَرَبَتْ مِنَ الْبَصْرَةِ كَتَبَتْ إِلَى الْأَحْنَفِ بْنِ قَيْسٍ وَغَيْرِهِ مِنْ رُءُوسِ النَّاسِ أَنَّهَا قَدْ قَدِمَتْ. فَبَعَثَ عُثْمَانُ بْنُ حُنَيْفٍ عِمْرَانَ بْنَ حُصَيْنٍ وَأَبَا الْأَسْوَدِ الدُّؤَلِيَّ إِلَيْهَا لِيَعْلَمَا مَا جَاءَتْ لَهُ، فَلَمَّا قَدِمَا عَلَيْهَا، سَلَّمَا عَلَيْهَا، وَاسْتَعْلَمَا مِنْهَا مَا جَاءَتْ لَهُ، فَذَكَرَتْ لَهُمَا مَا الَّذِي جَاءَتْ لَهُ مِنَ الْقِيَامِ بِطَلَبِ دَمِ عُثْمَانَ ; لِأَنَّهُ قُتِلَ مَظْلُومًا فِي شَهْرٍ حَرَامٍ وَبَلَدٍ حَرَامٍ. وَتَلَتْ قَوْلَهُ تَعَالَى: لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ الْآيَةَ [ النِّسَاءِ: 114 ] فَخَرَجَا مِنْ عِنْدِهَا فَجَاءَا إِلَى طَلْحَةَ فَقَالَا لَهُ: مَا أَقْدَمَكَ ؟ فَقَالَ: الطَّلَبُ بِدَمِ عُثْمَانَ. فَقَالَا: أَمَا بَايَعْتَ عَلِيًّا ؟ قَالَ: بَلَى وَالسَّيْفُ عَلَى عُنُقِي، وَلَا أَسْتَقْبِلُهُ إِنْ هُوَ لَمْ يُخَلِّ بَيْنَنَا وَبَيْنَ قَتَلَةِ عُثْمَانَ. فَذَهَبَا إِلَى الزُّبَيْرِ فَقَالَ مِثْلَ ذَلِكَ. قَالَ: فَرَجَعَ عِمْرَانُ وَأَبُو الْأَسْوَدِ إِلَى عُثْمَانَ بْنِ حُنَيْفٍ، فَقَالَ أَبُو الْأَسْوَدِ: يَا ابْنَ حُنَيْفٍ قَدْ أَتَيْتَ فَانْفِرِ وَطَاعِنِ الْقَوْمَ وَجَالِدْ وَاصْبِرِ وَاخْرُجْ لَهُمْ مُسْتَلْثِمًا وَشَمِّرِ فَقَالَ عُثْمَانُ بْنُ حُنَيْفٍ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، دَارَتْ رَحَا الْإِسْلَامُ وَرَبِّ الْكَعْبَةِ، فَانْظُرُوا بِأَيِّ زَيَفَانٍ تَزِيفُ. فَقَالَ عِمْرَانُ: إِي وَاللَّهِ لَتَعْرُكَنَّكُمْ عَرْكًا طَوِيلًا. يُشِيرُ عُثْمَانُ بْنُ حُنَيْفٍ إِلَى حَدِيثِ ابْنِ مَسْعُودٍ مَرْفُوعًا: تَدُورُ رَحَا الْإِسْلَامِ لِخَمْسٍ وَثَلَاثِينَ، أَوْ سِتٍّ وَثَلَاثِينَ. الْحَدِيثَ كَمَا تَقَدَّمَ. ثُمَّ قَالَ عُثْمَانُ بْنُ حُنَيْفٍ لِعِمْرَانَ بْنِ حُصَيْنٍ: أَشِرْ عَلَيَّ. فَقَالَ: اعْتَزِلْ فَإِنِّي قَاعِدٌ فِي مَنْزِلِي. أَوْ قَالَ: قَاعِدٌ عَلَى بَعِيرِي فَذَاهِبٌ. فَقَالَ عُثْمَانُ: بَلْ أَمْنَعُهُمْ حَتَّى يَأْتِيَ أَمِيرُ الْمُؤْمِنِينَ. فَنَادَى فِي النَّاسِ يَأْمُرُهُمْ بِلُبْسِ السِّلَاحِ وَالِاجْتِمَاعِ فِي الْمَسْجِدِ، فَاجْتَمَعُوا فَأَمَرَهُمْ، بِالتَّجَهُّزِ، فَقَامَ رَجُلٌ وَعُثْمَانُ عَلَى الْمِنْبَرِ فَقَالَ: أَيُّهَا النَّاسُ إِنْ كَانَ هَؤُلَاءِ الْقَوْمُ جَاءُوا خَائِفِينَ فَقَدْ جَاءُوا مِنْ بَلَدٍ يَأْمَنُ فِيهَا الطَّيْرُ، وَإِنْ كَانُوا جَاءُوا يَطْلُبُونَ بِدَمِ عُثْمَانَ فَمَا نَحْنُ بِقَتَلَتِهِ، فَأَطِيعُونِي وَرُدُّوهُمْ مِنْ حَيْثُ جَاءُوا. فَقَامَ الْأَسْوَدُ بْنُ سَرِيعٍ السَّعْدِيُّ فَقَالَ: إِنَّمَا جَاءُوا يَسْتَعِينُونَ بِنَا عَلَى قَتَلَةِ عُثْمَانَ مِنَّا وَمِنْ غَيْرِنَا. فَحَصَبَهُ النَّاسُ، فَعَلِمَ عُثْمَانُ بْنُ حُنَيْفٍ أَنَّ لِقَتَلَةِ عُثْمَانَ بِالْبَصْرَةِ أَنْصَارًا فَكَسَرَهُ ذَلِكَ. نزول عائشة ؓ المربد وَقَدِمَتْ أُمُّ الْمُؤْمِنِينَ بِمَنْ مَعَهَا مِنَ النَّاسِ، فَنَزَلُوا الْمِرْبَدَ مِنْ أَعْلَاهُ قَرِيبًا مِنَ الْبَصْرَةِ، وَخَرَجَ إِلَيْهَا مَنْ أَرَادَ مِنْ أَهْلِ الْبَصْرَةِ، فَكَانَ مَعَهَا، وَخَرَجَ عُثْمَانُ بْنُ حُنَيْفٍ بِالْجَيْشِ، فَاجْتَمَعُوا بِالْمِرْبَدِ، فَتَكَلَّمَ طَلْحَةُ - وَكَانَ عَلَى الْمَيْمَنَةِ - فَنَدَبَ إِلَى الْأَخْذِ بِثَأْرِ عُثْمَانَ وَالطَّلَبِ بِدَمِهِ، وَتَابَعَهُ الزُّبَيْرُ فَتَكَلَّمَ بِمِثْلِ مَقَالَتِهِ، فَرَدَّ عَلَيْهِمَا نَاسٌ مِنْ جَيْشِ عُثْمَانَ بْنِ حُنَيْفٍ، وَتَكَلَّمَتْ أُمُّ الْمُؤْمِنِينَ فَحَرَّضَتْ وَحَثَّتْ عَلَى ذَلِكَ، فَتَثَاوَرَ طَوَائِفُ مِنْ أَطْرَافِ الْجَيْشَيْنِ، فَتَرَامَوْا بِالْحِجَارَةِ، ثُمَّ تَحَاجَزَ النَّاسُ وَرَجَعَ كُلُّ فَرِيقٍ إِلَى حَوْزَتِهِ، وَقَدْ صَارَتْ طَائِفَةٌ مِنْ جَيْشِ عُثْمَانَ بْنِ حُنَيْفٍ إِلَى جَيْشِ عَائِشَةَ، فَكَثُرُوا. وَجَاءَ جَارِيَةُ بْنُ قُدَامَةَ السَّعْدِيُّ فَقَالَ: يَا أُمَّ الْمُؤْمِنِينَ، وَاللَّهِ لَقَتْلُ عُثْمَانَ أَهْوَنُ مِنْ خُرُوجِكِ مِنْ بَيْتِكِ عَلَى هَذَا الْجَمَلِ عُرْضَةً لِلسِّلَاحِ، إِنْ كُنْتِ أَتَيْتِنَا طَائِعَةً فَارْجِعِي مِنْ حَيْثُ جِئْتِ إِلَى مَنْزِلِكِ، وَإِنْ كُنْتِ أَتَيْتِنَا مُكْرَهَةً فَاسْتَعِينِي بِالنَّاسِ فِي الرُّجُوعِ. بدء القتال ثم الصلح وَأَقْبَلَ حُكَيْمُ بْنُ جَبَلَةَ - وَكَانَ عَلَى خَيْلِ عُثْمَانَ بْنِ حُنَيْفٍ - فَأَنْشَبَ الْقِتَالَ وَجَعَلَ أَصْحَابُ أُمِّ الْمُؤْمِنِينَ يَكُفُّونَ أَيْدِيَهُمْ وَيَمْتَنِعُونَ مِنَ الْقِتَالِ، وَجَعَلَ حُكَيْمٌ يَقْتَحِمُ عَلَيْهِمْ فَاقْتَتَلُوا عَلَى فَمِ السِّكَّةِ، وَأَمَرَتْ عَائِشَةُ أَصْحَابَهَا فَتَيَامَنُوا حَتَّى انْتَهَوْا إِلَى مَقْبَرَةِ بَنِي مَازِنٍ، وَحَجَزَ اللَّيْلُ بَيْنَهُمْ، فَلَمَّا كَانَ الْيَوْمُ الثَّانِي قَصَدُوا الْقِتَالَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، إِلَى أَنْ زَالَ النَّهَارُ، وَقُتِلَ خَلْقٌ كَثِيرٌ مِنْ أَصْحَابِ ابْنِ حُنَيْفٍ، وَكَثُرَتِ الْجِرَاحُ فِي الْفَرِيقَيْنِ، فَلَمَّا عَضَّتْهُمُ الْحَرْبُ تَدَاعَوْا إِلَى الصُّلْحِ عَلَى أَنْ يَكْتُبُوا بَيْنَهُمْ كِتَابًا وَيَبْعَثُوا رَسُولًا إِلَى أَهْلِ الْمَدِينَةِ يَسْأَلُ أَهْلَهَا ; إِنْ كَانَ طَلْحَةُ وَالزُّبَيْرُ أُكْرِهَا عَلَى الْبَيْعَةِ، خَرَجَ عُثْمَانُ بْنُ حُنَيْفٍ عَنِ الْبَصْرَةِ وَأَخْلَاهَا لَهُمَا، وَإِنْ لَمْ يَكُونَا أُكْرِهَا عَلَى الْبَيْعَةِ، خَرَجَ طَلْحَةُ وَالزُّبَيْرُ عَنْهَا وَأَخْلَوْهَا لَهُ. وَبَعَثُوا بِذَلِكَ كَعْبَ بْنَ سُورٍ الْقَاضِي، فَقَدِمَ الْمَدِينَةَ يَوْمَ الْجُمُعَةِ، فَقَامَ فِي النَّاسِ فَسَأَلَهُمْ: هَلْ بَايَعَ طَلْحَةُ وَالزُّبَيْرُ طَائِعَيْنِ أَوْ مُكْرَهَيْنِ ؟ فَسَكَتَ النَّاسُ فَلَمْ يَتَكَلَّمْ إِلَّا أُسَامَةُ بْنُ زَيْدٍ، فَقَالَ: بَلْ كَانَا مُكْرَهَيْنِ. فَثَارَ إِلَيْهِ بَعْضُ النَّاسِ فَأَرَادُوا ضَرْبَهُ، فَجَاحَفَ دُونَهُ صُهَيْبٌ، وَأَبُو أَيُّوبَ، وَجَمَاعَةٌ حَتَّى خَلَّصُوهُ وَقَالُوا لَهُ: مَا وَسِعَكَ مَا وَسِعَنَا مِنَ السُّكُوتِ ؟ فَقَالَ: لَا وَاللَّهِ مَا كُنْتُ أَرَى أَنَّ الْأَمْرَ يَنْتَهِي إِلَى هَذَا. كتاب علي ؓ إلى عثمان بن حنيف وَكَتَبَ عَلِيٌّ إِلَى عُثْمَانَ بْنِ حُنَيْفٍ يَقُولُ: إِنَّهُمَا لَمْ يُكْرَهَا عَلَى فُرْقَةٍ، وَلَقَدْ أُكْرِهَا عَلَى جَمَاعَةٍ وَفَضْلٍ، فَإِنْ كَانَا يُرِيدَانِ الْخَلْعَ فَلَا عُذْرَ لَهُمَا، وَإِنْ كَانَا يُرِيدَانِ غَيْرَ ذَلِكَ نَظَرَا وَنَظَرْنَا. وَقَدِمَ كَعْبُ بْنُ سُورٍ عَلَى عُثْمَانَ بِكِتَابِ عَلِيٍّ، فَقَالَ عُثْمَانُ: هَذَا أَمْرٌ آخَرُ غَيْرُ مَا كُنَّا فِيهِ. وَبَعَثَ طَلْحَةُ وَالزُّبَيْرُ إِلَى عُثْمَانَ بْنِ حُنَيْفٍ أَنْ يَخْرُجَ إِلَيْهِمَا فَأَبَى. فَجَمَعَا الرِّجَالَ فِي لَيْلَةٍ مُظْلِمَةٍ وَشَهِدَ بِهِمْ صَلَاةَ الْعِشَاءِ فِي الْمَسْجِدِ الْجَامِعِ، وَلَمْ يَخْرُجْ عُثْمَانُ بْنُ حُنَيْفٍ تِلْكَ اللَّيْلَةَ، فَصَلَّى بِالنَّاسِ عَبْدُ الرَّحْمَنِ بْنُ عَتَّابِ بْنِ أَسِيدٍ، وَوَقَعَ مِنْ رِعَاعِ النَّاسِ مِنْ أَهْلِ الْبَصْرَةِ كَلَامٌ وَضَرْبٌ، فَقُتِلَ مِنْهُمْ نَحْوٌ مَنْ أَرْبَعِينَ رَجُلًا، وَدَخَلَ النَّاسُ عَلَى عُثْمَانَ بْنِ حُنَيْفٍ قَصْرَهُ، فَأَخْرَجُوهُ إِلَى طَلْحَةَ وَالزُّبَيْرِ، وَلَمْ يَبْقَ فِي وَجْهِهِ شَعْرَةٌ إِلَّا نَتَفُوهَا، فَاسْتَعْظَمَا ذَلِكَ وَبَعَثَا إِلَى عَائِشَةَ فَأَعْلَمَاهَا الْخَبَرَ، فَأَمَرَتْ أَنْ تُخَلَّى سَبِيلُهُ، فَأَطْلَقُوهُ وَوَلَّوْا عَلَى بَيْتِ الْمَالِ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ، وَقَسَّمَ طَلْحَةُ وَالزُّبَيْرُ أَمْوَالَ بَيْتِ الْمَالِ فِي النَّاسِ، وَفَضَّلُوا أَهْلَ الطَّاعَةِ، وَأَكَبَّ عَلَيْهِمُ النَّاسُ يَأْخُذُونَ أَرْزَاقَهُمْ، وَأَخَذُوا الْحَرَسَ، وَاسْتَبَدُّوا بِالْأَمْرِ فِي الْبَصْرَةِ. مقتل حكيم بن جبلة أحد قتلة عثمان فَحَمِيَ لِذَلِكَ جَمَاعَةٌ مِنْ قَوْمِ قَتَلَةِ عُثْمَانَ وَأَنْصَارِهِمْ، فَرَكِبُوا فِي جَيْشٍ قَرِيبٍ مِنْ ثَلَاثِمِائَةٍ، وَمُقَدَّمُهُمْ حُكَيْمُ بْنُ جَبَلَةَ، وَهُوَ أَحَدُ مَنْ بَاشَرَ قَتْلَ عُثْمَانَ، فَبَارَزُوا وَقَاتَلُوا، فَضَرَبَ رَجُلٌ رِجْلَ حُكَيْمِ بْنِ جَبَلَةَ فَقَطَعَهَا، فَزَحَفَ حَتَّى أَخَذَهَا وَضَرَبَ بِهَا ضَارِبَهُ فَقَتَلَهُ ثُمَّ أَتَّكَأَ عَلَيْهِ وَجَعَلَ يَقُولُ: يَا سَاقُ لَنْ تُرَاعِى     إِنَّ مَعِي ذِرَاعِي أَحْمِي بِهَا كُرَاعِي وَقَالَ أَيْضًا لَيْسَ عَلَيَّ أَنْ أَمُوتَ عَارُ     وَالْعَارُ فِي النَّاسِ هُوَ الْفِرَارُ وَالْمَجْدُ لَا يَفْضَحُهُ الدَّمَارُ فَمَرَّ عَلَيْهِ رَجُلٌ وَهُوَ مُتَّكِئٌ بِرَأْسِهِ عَلَى ذَلِكَ الرَّجُلِ، فَقَالَ لَهُ: مَنْ قَتَلَكَ ؟ فَقَالَ: وِسَادَتِي. ثُمَّ مَاتَ حُكَيْمٌ قَتِيلًا هُوَ وَنَحْوٌ مَنْ سَبْعِينَ مِنْ قَتَلَةِ عُثْمَانَ وَأَنْصَارِهِمْ، فَضَعُفَ جَأْشُ مَنْ خَالَفَ طَلْحَةَ وَالزُّبَيْرَ مِنْ أَهْلِ الْبَصْرَةِ.. وَيُقَالُ: إِنَّ أَهْلَ الْبَصْرَةِ بَايَعُوا طَلْحَةَ وَالزُّبَيْرَ، وَنَدَبَ الزُّبَيْرُ أَلْفَ فَارِسٍ يَأْخُذُهَا مَعَهُ وَيَلْتَقِي عَلِيًّا قَبْلَ أَنْ يَجِيءَ، فَلَمْ يُجِبْهُ أَحَدٌ، وَكَتَبُوا بِذَلِكَ إِلَى أَهْلِ الشَّامِ يُبَشِّرُونَهُمْ بِذَلِكَ. وقت وقعة الجمل وَقَدْ كَانَتْ هَذِهِ الْوَقْعَةُ لِخَمْسِ لَيَالٍ بَقِينَ مِنْ رَبِيعٍ الْآخَرِ سَنَةَ سِتٍّ وَثَلَاثِينَ. وَقَدْ كَتَبَتْ عَائِشَةُ إِلَى زَيْدِ بْنِ صُوحَانَ تَدْعُوهُ إِلَى نُصْرَتِهَا وَالْقِيَامِ مَعَهَا، فَإِنْ لَمْ يَجِئْ فَلْيَكُفَّ يَدَهُ وَلْيَلْزَمْ مَنْزِلَهُ، أَيْ لَا يَكُونُ عَلَيْهَا وَلَا لَهَا، فَقَالَ: أَنَا فِي نُصْرَتِكِ مَا دُمْتِ فِي مَنْزِلِكِ. وَأَبَى أَنْ يُطِيعَهَا فِي ذَلِكَ، وَقَالَ: رَحِمَ اللَّهُ أُمَّ الْمُؤْمِنِينَ، أُمِرَتْ أَنْ تَلْزَمَ بَيْتَهَا، وَأُمِرْنَا أَنْ نُقَاتِلَ، فَخَرَجَتْ مِنْ مَنْزِلِهَا وَأَمَرَتْنَا بِلُزُومِ بُيُوتِنَا الَّتِي كَانَتْ هِيَ أَحَقَّ بِذَلِكَ مِنَّا. وَكَتَبَتْ عَائِشَةُ إِلَى أَهْلِ الْيَمَامَةِ وَالْكُوفَةِ بِمِثْلِ ذَلِكَ.

     ✧ The Beginning of the Battle of the Camel The cause of the Battle of the Camel When ʿUthmān was killed after the Days of Tashrīq, the wives of the Prophet ﷺ had gone out to perform the ḥajj that year, fleeing from the fitnah. When news reached the people that ʿUthmān had been killed, they stayed in Makkah after they had left it; they returned to it and stayed there, waiting to see what the people would do. When ʿAlī was given the bayʿah and the most favored people with him—by the circumstances and the prevailing opinion, not by his own choice—were the leaders of those Khawārij who had killed ʿUthmān, even though ʿAlī in truth disliked them, he bided his time with them, wishing that he could get the better of them and take God's due from them. But when the matter fell out thus, and they gained control over him and screened the eminent Companions from him, a group of the Banū Umayyah and others fled to Makkah. Ṭalḥah and al-Zubayr asked his permission to perform the ʿumrah, and he permitted them. They went out to Makkah, and a great multitude followed them. ʿAlī ؓ summoning the people of Madinah to fight the people of Syria When ʿAlī resolved to fight the people of Syria, he had summoned the people of Madinah to go out with him, but they refused. He sought ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb and urged him to go out with him, but he said: "I am only a man from the people of Madinah. If they go out, I go out. I owe hearing and obedience, but I shall not go out to fight this year." Then Ibn ʿUmar made ready and went out to Makkah. Also, in that year, Yaʿlā b. Umayyah arrived in Makkah from Yemen—he had been ʿUthmān's governor there—with six hundred camels and six hundred thousand dirhams. ʿAbd Allāh b. ʿĀmir arrived there from al-Baṣrah, having been its governor for ʿUthmān. ʿĀʾishah ؓ urging departure to demand the blood of ʿUthmān ؓ A host of the leading Companions and the Mothers of the Believers gathered there. ʿĀʾishah ؓ stood before the people, addressing them and urging them to rise and demand the blood of ʿUthmān. She mentioned what those people had done in killing him in a sacred land, in a sacred month, without regard for the neighborhood of the Messenger of God ﷺ. They had shed blood and seized property. The people responded to her and agreed with her view of the matter. They said to her: "Wherever you go, we will go with you." Someone said: "We go to Syria." Others said: "Muʿāwiyah has spared you its affair," and had they come to it, they would have prevailed and the whole affair would have been theirs, because the great Companions were with them. Still others said: "We go to Madinah and ask ʿAlī to hand over to us the killers of ʿUthmān so they may be killed." Others said: "Rather, we go to al-Baṣrah, where we can strengthen ourselves with horses and men, and begin with those of his killers who are there." Opinion settled on that. The rest of the Mothers of the Believers agreed with ʿĀʾishah on going to Madinah, but when the people agreed to go to al-Baṣrah, they withdrew and said: "We shall not go to any place other than Madinah." Yaʿlā b. Umayyah equipped the people, spending on them six hundred thousand and six hundred camels. Ibn ʿĀmir also equipped them with much wealth. Ḥafṣah bt. ʿUmar, the Mother of the Believers, had agreed with ʿĀʾishah on going to al-Baṣrah, but her brother ʿAbd Allāh forbade her, and he refused to go with them to any place other than Madinah. The people set out in ʿĀʾishah's company, one thousand or, it is said, nine hundred horsemen from the people of Madinah and Makkah. Others joined them, so they became three thousand. The Mother of the Believers, ʿĀʾishah, was carried in a howdah on a camel named ʿAskar, which Yaʿlā b. Umayyah bought from a man of ʿUraynah for two hundred dinars, or it is said eighty dinars, or something else. The Day of Weeping The Mothers of the Believers went with her as far as Dhāt ʿIrq, then parted from her there and wept at farewell. The people wept together, and that day was called the Day of Weeping. ʿĀʾishah's stance at the water of al-Ḥawʾab The people went on toward al-Baṣrah. The one who led the people in prayer by ʿĀʾishah's command was her nephew ʿAbd Allāh b. al-Zubayr, and Marwān b. al-Ḥakam called the adhān for the people at the times of prayer. During their journey, at night, they passed by a watering place called al-Ḥawʾab. Dogs barked at them there. When ʿĀʾishah heard that, she said: "What is the name of this water?" They said: "Al-Ḥawʾab." She struck one hand on the other and said: "Indeed we belong to God, and to Him we return. I think I shall turn back." They said: "Why?" She said: "I heard the Messenger of God ﷺ say to his wives: 'Would that I knew which of you the dogs of al-Ḥawʾab will bark at.'" Then she struck the foreleg of her camel and made it kneel, and said: "Take me back! By God, I am the woman of the water of al-Ḥawʾab." We have cited this ḥadīth with its chains and wordings in the Proofs of Prophethood, as previously mentioned. The people camped around her for a day and a night. ʿAbd Allāh b. al-Zubayr said to her: "The one who told you that this is the water of al-Ḥawʾab lied." Then the people said: "To safety, to safety! This is the army of ʿAlī b. Abī Ṭālib advancing." So they departed toward al-Baṣrah. When she drew near to al-Baṣrah, she wrote to al-Aḥnaf b. Qays and other leading men that she had arrived. ʿUthmān b. Ḥunayf sent ʿImrān b. Ḥuṣayn and Abū al-Aswad al-Duʾalī to her to learn why she had come. When they came to her, they greeted her and asked her why she had come. She mentioned to them that she had come to rise in demanding the blood of ʿUthmān, because he was killed unjustly in a sacred month and a sacred land, and she recited the words of the Almighty: "There is no good in much of their private conversation, except for him who enjoins charity or kindness or reconciliation between people" [al-Nisāʾ: 114]. They left her and went to Ṭalḥah and said to him: "What brought you here?" He said: "The demand for the blood of ʿUthmān." They said: "Did you not give the bayʿah to ʿAlī?" He said: "Yes, with the sword at my neck, and I shall not face him unless he leaves us free to deal with the killers of ʿUthmān." They went to al-Zubayr, and he said the same. ʿImrān and Abū al-Aswad returned to ʿUthmān b. Ḥunayf. Abū al-Aswad said: "O Ibn Ḥunayf, you have been summoned, so go forth, Thrust at the people, strike, and be patient. Go out to them veiled and gird yourself." ʿUthmān b. Ḥunayf said: "Indeed we belong to God, and to Him we return. The mill of Islam has turned, by the Lord of the Kaʿbah. See how it sways." ʿImrān said: "Yes, by God, it will grind you a long grinding." ʿUthmān b. Ḥunayf was alluding to the ḥadīth of Ibn Masʿūd, raised to the Prophet: "The mill of Islam will turn for thirty-five or thirty-six," as previously mentioned. Then ʿUthmān b. Ḥunayf said to ʿImrān b. Ḥuṣayn: "Advise me." He said: "Withdraw, for I am staying in my house," or he said, "sitting on my camel, and so I am leaving." ʿUthmān said: "Rather, I shall prevent them until the Commander of the Faithful comes." He called to the people, ordering them to put on their weapons and gather in the mosque. They gathered, and he ordered them to prepare. A man stood up while ʿUthmān was on the pulpit and said: "O people, if these people have come in fear, they have come from a land where even birds are safe. If they have come seeking the blood of ʿUthmān, we are not his killers. Obey me and turn them back the way they came." Then al-Aswad b. Sarīʿ al-Saʿdī stood up and said: "They have only come to seek our help against the killers of ʿUthmān, among us and others." The people threw pebbles at him, and ʿUthmān b. Ḥunayf knew that the killers of ʿUthmān had supporters in al-Baṣrah. That distressed him. ʿĀʾishah ؓ stopping at al-Mirbad The Mother of the Believers arrived with those who were with her, and they stopped at al-Mirbad, at its upper end, near al-Baṣrah. Those of the people of al-Baṣrah who wished went out to her and sided with her. ʿUthmān b. Ḥunayf went out with the army, and they all gathered at al-Mirbad. Ṭalḥah spoke—he was in command of the right wing—and urged the pursuit of revenge for ʿUthmān and the demand for his blood. Al-Zubayr followed him and spoke similarly. People from the army of ʿUthmān b. Ḥunayf replied to them. The Mother of the Believers spoke, inciting and urging that. Factions from the edges of the two armies rose against each other and threw stones at one another. Then the people restrained one another, and each group returned to its own side. A faction of ʿUthmān b. Ḥunayf's army had gone over to the army of ʿĀʾishah, so they grew numerous. Jāriyah b. Qudāmah al-Saʿdī came and said: "O Mother of the Believers, by God, the killing of ʿUthmān is lighter than your going out of your house on this camel, exposed to weapons. If you have come to us willingly, then return from where you came to your home. If you have come to us under compulsion, then seek the people's help in returning." The beginning of fighting, then reconciliation Ḥukaym b. Jabalah, who commanded ʿUthmān b. Ḥunayf's cavalry, advanced and started the fighting. The companions of the Mother of the Believers held back their hands and refrained from fighting. Ḥukaym pressed upon them, and they fought at the mouth of the street. ʿĀʾishah ordered her companions to move to the right until they reached the cemetery of Banū Māzin. Night separated them. On the second day, they set out to fight and fought a severe battle until the day declined. Many of Ibn Ḥunayf's companions were killed, and wounds were many on both sides. When the war bit them, they called for peace on the condition that they write a document between them and send a messenger to the people of Madinah to ask its people: if Ṭalḥah and al-Zubayr had been compelled to give the bayʿah, then ʿUthmān b. Ḥunayf would leave al-Baṣrah and vacate it for them; but if they had not been compelled to give the bayʿah, then Ṭalḥah and al-Zubayr would leave it and vacate it for him. They sent Kaʿb b. Sūr the judge with that. He arrived in Madinah on a Friday, stood before the people, and asked them: "Did Ṭalḥah and al-Zubayr give the bayʿah willingly or under compulsion?" The people were silent, and none spoke except Usāmah b. Zayd, who said: "They were compelled." Some people rose against him and wanted to strike him, but Ṣuhayb, Abū Ayyūb, and a group shielded him until they rescued him. They said to him: "Could you not have kept silent as we did?" He said: "No, by God, I did not think the matter would reach this." ʿAlī ؓ's letter to ʿUthmān b. Ḥunayf ʿAlī wrote to ʿUthmān b. Ḥunayf, saying: "They were not compelled to separation; rather, they were compelled to unity and virtue. If they want to renounce the bayʿah, they have no excuse. If they want something else, let them consider, and we will consider." Kaʿb b. Sūr came to ʿUthmān with ʿAlī's letter. ʿUthmān said: "This is another matter, different from what we were in." Ṭalḥah and al-Zubayr sent to ʿUthmān b. Ḥunayf to come out to them, but he refused. They gathered men on a dark night and had them attend the ʿishāʾ prayer in the congregational mosque. ʿUthmān b. Ḥunayf did not go out that night, so ʿAbd al-Raḥmān b. ʿAttāb b. Asīd led the people in prayer. There was talk and beating among the rabble of the people of al-Baṣrah, and about forty men were killed. The people entered ʿUthmān b. Ḥunayf's palace, brought him out to Ṭalḥah and al-Zubayr, and not a hair remained on his face but they plucked it. They deemed that outrageous, and sent to ʿĀʾishah, informing her of the news. She ordered that he be released. They released him, and they appointed ʿAbd al-Raḥmān b. Abī Bakr over the treasury. Ṭalḥah and al-Zubayr distributed the money of the treasury among the people, favoring the people of obedience. The people crowded upon them, taking their allowances. They took the guard and took sole control of affairs in al-Baṣrah. The killing of Ḥukaym b. Jabalah, one of the killers of ʿUthmān A group of the people of the killers of ʿUthmān and their supporters became enraged at that. They rode out in an army of nearly three hundred, led by Ḥukaym b. Jabalah, one of those who had directly participated in killing ʿUthmān. They came out and fought. A man struck Ḥukaym b. Jabalah's leg and cut it off. He crawled until he took it and struck his striker with it, killing him. Then he leaned on him and began to say: "O leg, do not fear, For with me is my arm, With which I protect my shin." And he also said: "It is no disgrace for me to die; Disgrace among people is flight. Glory is not shamed by ruin." A man passed by him while he was leaning his head on that man, and said to him: "Who killed you?" He said: "My pillow." Then Ḥukaym died, killed—he and about seventy of the killers of ʿUthmān and their supporters. The courage of those who opposed Ṭalḥah and al-Zubayr among the people of al-Baṣrah weakened. It is said that the people of al-Baṣrah gave the bayʿah to Ṭalḥah and al-Zubayr. Al-Zubayr summoned a thousand horsemen to take with him and meet ʿAlī before he arrived, but no one answered him. They wrote of that to the people of Syria, giving them the good news. The date of the Battle of the Camel This battle took place on the fifth night remaining of Rabīʿ al-Ākhir in the year thirty-six. ʿĀʾishah wrote to Zayd b. Ṣūḥān, calling him to support her and rise with her, and if he did not come, then to hold back his hand and stay in his house—that is, to be neither against her nor for her. He said: "I am in your support as long as you stay in your house." He refused to obey her in that, and said: "May God have mercy on the Mother of the Believers. She was commanded to stay in her house, and we were commanded to fight. She went out of her house and commanded us to stay in our houses, which she was more entitled to do than we." ʿĀʾishah wrote to the people of al-Yamāmah and al-Kūfah with the like of that.

264. Tarikh (al-Tabari) 2061No grade recorded

     ذِكْرُ مَسِيرِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ مِنَ الْمَدِينَةِ إِلَى الْبَصْرَةِ  بَدَلًا عَنْ مَسِيرِهِ إِلَى الشَّامِ بَعْدَ أَنْ كَانَ قَدْ تَجَهَّزَ قَاصِدًا الشَّامَ، كَمَا ذَكَرْنَا، فَلَمَّا بَلَغَهُ قَصْدُ طَلْحَةَ وَالزُّبَيْرِ الْبَصْرَةَ، خَطَبَ النَّاسَ وَحَثَّهُمْ عَلَى الْمَسِيرِ إِلَى الْبَصْرَةِ لِيَمْنَعَ أُولَئِكَ مِنْ دُخُولِهَا إِنْ أَمْكَنَ أَوْ يَطْرُدَهُمْ عَنْهَا إِنْ كَانُوا قَدْ دَخَلُوهَا، فَتَثَاقَلَ عَنْهُ أَكْثَرُ النَّاسِ، وَاسْتَجَابَ لَهُ بَعْضُهُمْ. قَالَ الشَّعْبِيُّ: مَا نَهَضَ مَعَهُ فِي هَذَا الْأَمْرِ غَيْرُ سِتَّةِ نَفَرٍ مِنَ الْبَدْرِيِّينَ، لَيْسَ لَهُمْ سَابِعٌ. وَقَالَ غَيْرُهُ: أَرْبَعَةٌ. وَذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُهُ قَالَ: كَانَ مِمَّنِ اسْتَجَابَ لَهُ مِنْ كِبَارِ الصَّحَابَةِ أَبُو الْهَيْثَمِ بْنُ التَّيِّهَانِ، وَأَبُو قَتَادَةَ الْأَنْصَارِيُّ، وَزِيَادُ بْنُ حَنْظَلَةَ، وَخُزَيْمَةُ بْنُ ثَابِتٍ. قَالُوا: وَلَيْسَ بِذِي الشَّهَادَتَيْنِ، ذَاكَ مَاتَ فِي زَمَنِ عُثْمَانَ، ؓ. وَسَارَ عَلِيٌّ مِنَ الْمَدِينَةِ نَحْوَ الْبَصْرَةِ عَلَى تَعْبِئَتِهِ الْمُتَقَدِّمَةِ إِلَى الشَّامِ، غَيْرَ أَنَّهُ اسْتَخْلَفَ عَلَى الْمَدِينَةِ تَمَّامَ بْنَ عَبَّاسٍ، وَعَلَى مَكَّةَ قُثَمَ بْنَ عَبَّاسٍ، وَذَلِكَ فِي آخِرِ شَهْرِ رَبِيعٍ الْآخَرِ سَنَةَ سِتٍّ وَثَلَاثِينَ. لقاء عبد الله بن سلام والحسن بن علي مع علي ؓ وَخَرَجَ عَلِيٌّ مِنَ الْمَدِينَةِ فِي نَحْوٍ مِنْ تِسْعِمِائَةِ مُقَاتِلٍ، وَقَدْ لَقِيَ عَبْدُ اللَّهِ بْنُ سَلَامٍ، ؓ، عَلِيًّا وَهُوَ بِالرَّبَذَةِ، فَأَخَذَ بِلِجَامِ فَرَسِهِ وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَا تَخْرُجْ مِنْهَا فَوَاللَّهِ لَئِنْ خَرَجْتَ مِنْهَا لَا يَعُودُ إِلَيْهَا سُلْطَانُ الْمُسْلِمِينَ أَبَدًا. فَسَبَّهُ بَعْضُ النَّاسِ فَقَالَ عَلِيٌّ: دَعُوهُ فَنِعْمَ الرَّجُلُ مِنْ أَصْحَابِ رَسُولِ اللَّهِ، ﷺ. وَجَاءَ الْحَسَنُ بْنُ عَلِيٍّ إِلَى أَبِيهِ فِي الطَّرِيقِ فَقَالَ: لَقَدْ نَهَيْتُكَ فَعَصَيْتَنِي، تُقْتَلُ غَدًا بِمَضْيَعَةٍ لَا نَاصِرَ لَكَ. فَقَالَ لَهُ عَلِيٌّ: إِنَّكَ لَا تَزَالُ تَحِنُّ عَلَىَّ حَنِينَ الْجَارِيَةِ، وَمَا الَّذِي نَهَيْتَنِي عَنْهُ فَعَصَيْتُكَ ؟ فَقَالَ: أَلَمْ آمُرْكَ قَبْلَ مَقْتَلِ عُثْمَانَ أَنْ تَخْرُجَ مِنْهَا لِئَلَّا يُقْتَلَ وَأَنْتَ بِهَا، فَيَقُولُ قَائِلٌ أَوْ يَتَحَدَّثُ مُتَحَدِّثٌ ؟ أَلَمْ آمُرْكَ أَنْ لَا تُبَايِعَ النَّاسَ بَعْدَ قَتْلِ عُثْمَانَ حَتَّى يَبْعَثَ إِلَيْكَ أَهْلُ كُلِّ مِصْرٍ بَيْعَتَهُمْ ؟ وَأَمَرْتُكَ حِينَ خَرَجَتْ هَذِهِ الْمَرْأَةُ وَهَذَانِ الرَّجُلَانِ أَنْ تَجْلِسَ فِي بَيْتِكَ حَتَّى يَصْطَلِحُوا، فَعَصَيْتَنِي فِي ذَلِكَ كُلِّهِ ؟ فَقَالَ لَهُ عَلِيٌّ: أَمَّا قَوْلُكَ أَنِّي أَخْرُجُ قَبْلَ مَقْتَلِ عُثْمَانَ، فَلَقَدْ أُحِيطَ بِنَا كَمَا أُحِيطَ بِهِ، وَأَمَّا مُبَايَعَتِي قَبْلَ مَجِيءِ بَيْعَةِ الْأَمْصَارِ، فَكَرِهْتُ أَنْ يَضِيعَ هَذَا الْأَمْرُ، وَأَمَّا أَنْ أَجْلِسَ وَقَدْ ذَهَبَ هَؤُلَاءِ إِلَى مَا ذَهَبُوا إِلَيْهِ، فَتُرِيدُنِي أَنْ أَكُونَ كَالضَّبُعِ الَّتِي يُحَاطُ بِهَا وَيُقَالُ: لَيْسَتْ هَاهُنَا. حَتَّى يُحَلَّ عُرْقُوبُهَا فَتَخْرُجَ، فَإِذَا لَمْ أَنْظُرْ فِيمَا يَلْزَمُنِي مِنْ هَذَا الْأَمْرِ وَيَعْنِينِي، فَمَنْ يَنْظُرُ فِيهِ ؟ فَكُفَّ عَنِّي يَا بُنَيَّ. كتاب علي ؓ إلى أهل الكوفة وَلَمَّا انْتَهَى إِلَيْهِ خَبَرُ مَا صَنَعَ الْقَوْمُ بِالْبَصْرَةِ، كَتَبَ إِلَى أَهْلِ الْكُوفَةِ مَعَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَمُحَمَّدِ بْنِ جَعْفَرٍ: إِنِّي قَدِ اخْتَرْتُكُمْ عَلَى الْأَمْصَارِ، وَفَزِعْتُ إِلَيْكُمْ لِمَا حَدَثَ، فَكُونُوا لِدِينِ اللَّهِ أَعْوَانًا وَأَنْصَارًا، وَانْهَضُوا إِلَيْنَا، فَالْإِصْلَاحَ نُرِيدُ لِتَعُودَ هَذِهِ الْأُمَّةُ إِخْوَانًا. فَمَضَيَا وَأَرْسَلَ إِلَى الْمَدِينَةِ فَأَخَذَ مَا أَرَادَ مِنْ سِلَاحٍ وَدَوَابٍّ، وَقَامَ فِي النَّاسِ خَطِيبًا فَقَالَ: إِنَّ اللَّهَ أَعَزَّنَا بِالْإِسْلَامِ وَرَفَعَنَا بِهِ، وَجَعَلَنَا بِهِ إِخْوَانًا بَعْدَ ذِلَّةٍ وَقِلَّةٍ وَتَبَاغُضٍ وَتَبَاعُدٍ، فَجَرَى النَّاسُ عَلَى ذَلِكَ مَا شَاءَ اللَّهُ ; الْإِسْلَامُ دِينُهُمْ، وَالْحَقُّ قَائِمٌ بَيْنَهُمْ، وَالْكِتَابُ إِمَامُهُمْ، حَتَّى أُصِيبَ هَذَا الرَّجُلُ بِأَيْدِي هَؤُلَاءِ الْقَوْمِ الَّذِينَ أَذَلَّهُمُ الشَّيْطَانُ لِيَنْزِغَ بَيْنَ هَذِهِ الْأُمَّةِ، أَلَا وَإِنَّ هَذِهِ الْأُمَّةَ لَا بُدَّ مُفْتَرِقَةٌ كَمَا افْتَرَقَتِ الْأُمَمُ قَبْلَهَا، فَنَعُوذُ بِاللَّهِ مِنْ شَرِّ مَا هُوَ كَائِنٌ. ثُمَّ عَادَ ثَانِيَةً فَقَالَ: إِنَّهُ لَا بُدَّ مِمَّا هُوَ كَائِنٌ أَنْ يَكُونَ، أَلَا وَإِنَّ هَذِهِ الْأُمَّةَ سَتَفْتَرِقُ عَلَى ثَلَاثٍ وَسَبْعِينَ فِرْقَةً ; شَرُّهَا فِرْقَةٌ تُحِبُّنِي وَلَا تَعْمَلُ بِعَمَلِي، وَقَدْ أَدْرَكْتُمْ وَرَأَيْتُمْ، فَالْزَمُوا دِينَكُمْ، وَاهْتَدُوا بِهَدْيِ نَبِيِّكُمْ، وَاتَّبِعُوا سُنَّتَهُ، وَأَعْرِضُوا عَمَّا أَشْكَلَ عَلَيْكُمْ حَتَّى تَعْرِضُوهُ عَلَى الْكِتَابِ، فَمَا عَرَّفَهُ الْقُرْآنُ فَالْزَمُوهُ، وَمَا أَنْكَرَهُ فَرُدُّوهُ، وَارْضَوْا بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا، وَبِالْقُرْآنِ حَكَمًا وَإِمَامًا. خروج علي ؓ من الربذة يريد البصرة قَالَ: فَلَمَّا عَزَمَ عَلَى الْمَسِيرِ مِنَ الرَّبَذَةِ قَامَ إِلَيْهِ ابْنٌ لِرِفَاعَةَ بْنِ رَافِعٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَيَّ شَيْءٍ تُرِيدُ ؟ وَأَيْنَ تَذْهَبُ بِنَا ؟ فَقَالَ: أَمَّا الَّذِي نُرِيدُ وَنَنْوِي فَالْإِصْلَاحُ، إِنْ قَبِلُوا مِنَّا وَأَجَابُوا إِلَيْهِ. قَالَ: فَإِنْ لَمْ يُجِيبُوا إِلَيْهِ ؟ قَالَ: نَدَعُهُمْ بِغَدْرِهِمْ وَنُعْطِيهِمُ الْحَقَّ وَنَصْبِرُ. قَالَ: فَإِنْ لَمْ يَرْضَوْا ؟ قَالَ: نَدَعُهُمْ مَا تَرَكُونَا. قَالَ: فَإِنْ لَمْ يَتْرُكُونَا ؟ قَالَ: امْتَنَعْنَا مِنْهُمْ. قَالَ: فَنَعَمْ إِذًا. فَقَامَ إِلَيْهِ الْحَجَّاجُ بْنُ غَزِيَّةَ الْأَنْصَارِيُّ فَقَالَ: لَأُرْضِيَنَّكَ بِالْفِعْلِ كَمَا أَرْضَيْتَنِي بِالْقَوْلِ، وَاللَّهِ لَيَنْصُرَنِّي اللَّهُ كَمَا سَمَّانَا أَنْصَارًا. قَالَ: وَأَتَتْ جَمَاعَةٌ مِنْ طَيِّئٍ وَعَلِيٌّ بِالرَّبَذَةِ، فَقِيلَ لَهُ: هَؤُلَاءِ جَمَاعَةٌ جَاءُوا مِنْ طَيِّئٍ ; مِنْهُمْ مَنْ يُرِيدُ الْخُرُوجَ مَعَكَ، وَمِنْهُمْ مَنْ يُرِيدُ السَّلَامَ عَلَيْكَ. فَقَالَ: جَزَى اللَّهُ كُلًّا خَيْرًا وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا [ النِّسَاءِ: 95 ] ثُمَّ سَارَ مِنَ الرَّبَذَةِ عَلَى تَعْبِئَتِهِ وَهُوَ رَاكِبٌ نَاقَةً حَمْرَاءَ يَقُودُ فَرَسًا كُمَيْتَا، فَلَمَّا كَانَ بِفَيْدٍ جَاءَهُ جَمَاعَةٌ مِنْ أَسَدٍ وَطَيِّئٍ، فَعَرَضُوا أَنْفُسَهُمْ عَلَيْهِ فَقَالَ: فِي مَنْ مَعِي كِفَايَةٌ. وَجَاءَ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ يُقَالُ لَهُ: عَامِرُ بْنُ مَطَرٍ الشَيْبَانِيُّ. فَقَالَ لَهُ عَلِيٌّ: مَا وَرَاءَكَ ؟ فَأَخْبَرَهُ الْخَبَرَ، فَسَأَلَهُ عَنْ أَبِي مُوسَى فَقَالَ: إِنْ أَرَدْتَ الصُّلْحَ فَأَبُو مُوسَى صَاحِبُهُ، وَإِنْ أَرَدْتَ الْقِتَالَ فَلَيْسَ بِصَاحِبِهِ. فَقَالَ عَلِيٌّ: وَاللَّهِ مَا أُرِيدُ إِلَّا الصُّلْحَ مِمَّنْ تَمَرَّدَ عَلَيْنَا. بلوغ علي خبر ما حدث في البصرة ومع عثمان بن حنيف وَسَارَ فَلَمَّا اقْتَرَبَ مِنَ الْكُوفَةِ وَجَاءَهُ الْخَبَرُ بِمَا وَقَعَ مِنَ الْأَمْرِ عَلَى جَلِيَّتِهِ، مِنْ قَتْلِ مَنْ قُتِلَ مِنَ النَّاسِ، وَمِنْ إِخْرَاجِ عُثْمَانَ بْنِ حُنَيْفٍ مِنَ الْبَصْرَةِ، وَأَخْذِهِمْ أَمْوَالَ بَيْتِ الْمَالِ، جَعَلَ يَقُولُ: اللَّهُمَّ عَافِنِي مِمَّا ابْتَلَيْتَ بِهِ طَلْحَةَ وَالزُّبَيْرَ. فَلَمَّا انْتَهَى إِلَى ذِي قَارٍ أَتَاهُ عُثْمَانُ بْنُ حُنَيْفٍ مُهَشَّمًا، وَلَيْسَ فِي وَجْهِهِ شَعْرَةٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ بَعَثْتَنِي إِلَى الْبَصْرَةِ وَأَنَا ذُو لِحْيَةٍ، وَقَدْ جِئْتُكَ أَمْرَدَ. فَقَالَ: أَصَبْتَ أَجْرًا وَخَيْرًا. وَقَالَ عَنْ طَلْحَةَ وَالزُّبَيْرِ: اللَّهُمَّ احْلُلْ مَا عَقَدَا، وَلَا تُبْرِمْ مَا أَحْكَمَا فِي أَنْفُسِهِمَا، وَأَرِهِمَا الْمَسَاءَةَ فِيمَا قَدْ عَمِلَا - يَعْنِي فِي هَذَا الْأَمْرِ. إقامة علي ؓ بذي وقار وَأَقَامَ عَلِيٌّ بِذِي قَارٍ يَنْتَظِرُ جَوَابَ مَا كَتَبَ بِهِ مَعَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ وَصَاحِبِهِ مُحَمَّدِ بْنِ جَعْفَرٍ - وَكَانَا قَدْ قَدِمَا بِكِتَابِهِ عَلَى أَبِي مُوسَى، وَقَامَا فِي النَّاسِ بِأَمْرِهِ - فَلَمْ يُجَابَا فِي شَيْءٍ، فَلَمَّا أَمْسَوْا دَخَلَ نَاسٌ مِنْ ذَوِي الْحِجَا عَلَى أَبِي مُوسَى يَعْرِضُونَ عَلَيْهِ الطَّاعَةَ لِعَلِيٍّ، فَقَالَ: كَانَ هَذَا بِالْأَمْسِ. فَغَضِبَ مُحَمَّدٌ وَمُحَمَّدٌ، فَقَالَا لَهُ قَوْلًا غَلِيظًا، فَقَالَ لَهُمَا: وَاللَّهِ إِنَّ بَيْعَةَ عُثْمَانَ لَفِي عُنُقِي وَعُنُقِ صَاحِبِكُمَا، فَإِنْ لَمْ يَكُنْ بُدٌّ مِنْ قِتَالٍ فَلَا نُقَاتِلُ أَحَدًا حَتَّى نَفْرَغَ مِنْ قَتَلَةِ عُثْمَانَ حَيْثُ كَانُوا وَمَنْ كَانُوا. فَانْطَلَقَا إِلَى عَلِيٍّ فَأَخْبَرَاهُ الْخَبَرَ، وَهُوَ بِذِي قَارٍ، فَقَالَ لِلْأَشْتَرِ: أَنْتَ صَاحِبُنَا فِي أَبِي مُوسَى وَالْمُعْتَرِضُ فِي كُلِّ شَيْءٍ ! فَاذْهَبْ أَنْتَ وَابْنُ عَبَّاسٍ فَأَصْلِحْ مَا أَفْسَدْتَ. فَخَرَجَا فَقَدِمَا الْكُوفَةَ، وَكَلَّمَا أَبَا مُوسَى، وَاسْتَعَانَا عَلَيْهِ بِنَفَرٍ مِنْ أَهْلِ الْكُوفَةِ، فَقَامَ فِي النَّاسِ فَقَالَ: أَيُّهَا النَّاسُ إِنَّ أَصْحَابَ مُحَمَّدٍ، ﷺ، الَّذِينَ صَحِبُوهُ أَعْلَمُ بِاللَّهِ وَرَسُولِهِ مِمَّنْ لَمْ يَصْحَبْهُ، وَإِنَّ لَكُمْ عَلَيْنَا حَقًّا، وَأَنَا مُؤَدٍّ إِلَيْكُمْ نَصِيحَةً، كَانَ الرَّأْيُ أَنْ لَا تَسْتَخِفُّوا بِسُلْطَانِ اللَّهِ وَأَنْ لَا تَجْتَرِئُوا عَلَى أَمْرِهِ، وَهَذِهِ فِتْنَةٌ النَّائِمُ فِيهَا خَيْرٌ مِنَ الْيَقْظَانِ، وَالْيَقِظَانُ خَيْرٌ مِنَ الْقَاعِدِ، وَالْقَاعِدُ خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ خَيْرٌ مِنَ الرَّاكِبِ، وَالرَّاكِبُ خَيْرٌ مِنَ السَّاعِي، فَاغْمِدُوا السُّيُوفَ، وَأَنْصِلُوا الْأَسِنَّةَ، وَاقْطَعُوا الْأَوْتَارَ، وَآوُوا الْمُضْطَهَدَ وَالْمَظْلُومَ حَتَّى يَلْتَئِمَ هَذَا الْأَمْرُ، وَتَنْجَلِيَ هَذِهِ الْفِتْنَةُ. فَرَجَعَ ابْنُ عَبَّاسٍ وَالْأَشْتَرُ إِلَى عَلِيٍّ، فَأَخْبَرَاهُ الْخَبَرَ، فَأَرْسَلَ الْحَسَنَ وَعَمَّارَ بْنَ يَاسِرٍ، وَقَالَ لِعَمَّارٍ: انْطَلِقْ فَأَصْلِحْ مَا أَفْسَدْتَ. فَانْطَلَقَا حَتَّى دَخَلَا الْمَسْجِدَ فَكَانَ أَوَّلَ مَنْ سَلَّمَ عَلَيْهِمَا مَسْرُوقُ بْنُ الْأَجْدَعِ، فَقَالَ لِعَمَّارٍ: عَلَامَ قَتَلْتُمْ عُثْمَانَ ؟ فَقَالَ: عَلَى شَتْمِ أَعْرَاضِنَا وَضَرْبِ أَبْشَارِنَا. فَقَالَ: وَاللَّهِ مَا عَاقَبْتُمْ بِمِثْلِ مَا عُوقِبْتُمْ بِهِ وَلَوْ صَبَرْتُمْ لَكَانَ خَيْرًا لِلصَّابِرِينَ. قَالَ: وَخَرَجَ أَبُو مُوسَى فِلَقِيَ الْحَسَنَ بْنَ عَلِيٍّ فَضَمَّهُ إِلَيْهِ، وَقَالَ لِعَمَّارٍ: يَا أَبَا الْيَقْظَانِ أَعَدَوْتَ عَلَى أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ قَتَلْتَهُ ؟ فَقَالَ: لَمْ أَفْعَلْ وَلَمْ يَسُؤْنِي ذَلِكَ. فَقَطَعَ عَلَيْهِمَا الْحَسَنُ بْنُ عَلِيٍّ فَقَالَ لِأَبِي مُوسَى: لِمَ تُثَبِّطُ النَّاسَ عَنَّا ؟ فَوَاللَّهِ مَا أَرَدْنَا إِلَّا الْإِصْلَاحَ، وَلَا مِثْلَ أَمِيرِ الْمُؤْمِنِينَ يُخَافُ عَلَى شَيْءٍ. فَقَالَ: صَدَقْتَ بِأَبِي أَنْتَ وَأُمِّي، وَلَكِنَّ الْمُسْتَشَارَ مُؤْتَمَنٌ، سَمِعْتُ النَّبِيَّ، ﷺ، يَقُولُ: إِنَّهَا سَتَكُونُ فِتْنَةٌ الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ خَيْرٌ مِنَ الْمَاشِي، وَالْمَاشِي خَيْرٌ مِنَ الرَّاكِبِ، وَقَدْ جَعَلَنَا اللَّهُ إِخْوَانًا، وَحَرَّمَ عَلَيْنَا دِمَاءَنَا وَأَمْوَالَنَا. فَغَضِبَ عَمَّارٌ وَسَبَّهُ، وَقَالَ: يَا أَيُّهَا النَّاسُ إِنَّمَا قَالَ لَهُ رَسُولُ اللَّهِ، ﷺ، وَحْدَهُ: " أَنْتَ فِيهَا قَاعِدًا خَيْرٌ مِنْكَ قَائِمًا ". فَغَضِبَ رَجُلٌ مِنْ بَنِي تَمِيمٍ لِأَبِي مُوسَى وَنَالَ مِنْ عَمَّارٍ، وَثَارَ آخَرُونَ، وَجَعَلَ أَبُو مُوسَى يُكَفْكِفُ النَّاسَ، وَكَثُرَ اللَّغَطُ، وَارْتَفَعَتِ الْأَصْوَاتُ، وَقَالَ أَبُو مُوسَى: أَيُّهَا النَّاسُ، أَطِيعُونِي وَكُونُوا خَيْرَ قَوْمٍ مِنْ خَيْرِ أُمَمِ الْعَرَبِ، يَأْوِي إِلَيْهِمُ الْمَظْلُومُ، وَيَأْمَنُ فِيهِمُ الْخَائِفُ، وَإِنَّ الْفِتْنَةَ إِذَا أَقْبَلَتْ شَبَّهَتْ، وَإِذَا أَدْبَرَتْ بَيَّنَتْ. ثُمَّ أَمَرَ النَّاسَ بِكَفِّ أَيْدِيهِمْ وَلُزُومِ بُيُوتِهِمْ، فَقَامَ زَيْدُ بْنُ صُوحَانَ فَقَالَ: أَيُّهَا النَّاسُ سِيرُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ، وَسَيِّدِ الْمُسْلِمِينَ، سِيرُوا إِلَيْهِ أَجْمَعِينَ. فَقَامَ الْقَعْقَاعُ بْنُ عَمْرٍو فَقَالَ: إِنَّ الْحَقَّ مَا قَالَهُ الْأَمِيرُ، وَلَكِنْ لَا بُدَّ لِلنَّاسِ مِنْ أَمِيرٍ يَرْدَعُ الظَّالِمَ، وَيُعْدِي الْمَظْلُومَ، وَيَنْتَظِمُ بِهِ شَمْلُ النَّاسِ، وَأَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ مَلِيءٌ بِمَا وَلِيَ، وَقَدْ أُنْصِفَ فِي الدُّعَاءِ، وَإِنَّمَا يُرِيدُ الْإِصْلَاحَ فَانْفِرُوا إِلَيْهِ. وَقَامَ عَبْدُ خَيْرٍ فَقَالَ: النَّاسُ أَرْبَعُ فِرَقٍ ; عَلِيٌّ بِمَنْ مَعَهُ فِي ظَاهِرِ الْكُوفَةِ، وَطَلْحَةُ وَالزُّبَيْرُ بِالْبَصْرَةِ، وَمُعَاوِيَةُ بِالشَّامِ، وَفِرْقَةٌ بِالْحِجَازِ لَا تُقَاتِلُ وَلَا عَنَاءَ بِهَا. فَقَالَ أَبُو مُوسَى: أُولَئِكَ خَيْرُ الْفِرَقِ، وَهَذِهِ فِتْنَةٌ. قيام عمار والحسن في الناس على المنبر للنفير إلى علي ؓ ثُمَّ تَرَاسَلَ النَّاسُ فِي الْكَلَامِ، ثُمَّ قَامَ عَمَّارٌ وَالْحَسَنُ بْنُ عَلِيٍّ فِي النَّاسِ عَلَى الْمِنْبَرِ يَدْعُوَانِ النَّاسَ إِلَى النَفِيرِ إِلَى أَمِيرِ الْمُؤْمِنِينَ ; فَإِنَّهُ إِنَّمَا يُرِيدُ الْإِصْلَاحَ بَيْنَ النَّاسِ، وَسَمِعَ عَمَّارٌ رَجُلًا يَسُبُّ عَائِشَةَ، فَقَالَ: اسْكُتْ مَقْبُوحًا مَنْبُوحًا، وَاللَّهِ إِنَّهَا لَزَوْجَةُ رَسُولِ اللَّهِ، ﷺ، فِي الدُّنْيَا وَالْآخِرَةِ، وَلَكِنَّ اللَّهَ ابْتَلَاكُمْ بِهَا لِيَعْلَمَ أَتُطِيعُونَهُ أَوْ إِيَّاهَا. رَوَاهُ الْبُخَارِيُّ. وَقَامَ حُجْرُ بْنُ عَدِيٍّ فَقَالَ: أَيُّهَا النَّاسُ سِيرُوا إِلَى أَمِيرِ الْمُؤْمِنِينَ: انْفَرُوا خِفَافًا وَثِقَالًا وَجَاهِدُوا بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ فِي سَبِيلِ اللَّهِ ذَلِكُمْ خَيْرٌ لَكُمْ [ التَّوْبَةِ: 41 ] وَجَعَلَ النَّاسُ كُلَّمَا قَامَ رَجُلٌ يُحَرِّضُ النَّاسَ عَلَى النَفِيرِ يُثَبِّطُهُمْ أَبُو مُوسَى مِنْ فَوْقِ الْمِنْبَرِ، وَعَمَّارٌ وَالْحَسَنُ مَعَهُ عَلَى الْمِنْبَرِ حَتَّى قَالَ لَهُ الْحَسَنُ بْنُ عَلِيٍّ: وَيْحَكَ ! اعْتَزِلْنَا لَا أُمَّ لَكَ، وَدَعْ مِنْبَرَنَا. وَيُقَالُ: إِنَّ عَلِيًّا بَعَثَ الْأَشْتَرَ، فَعَزَلَ أَبَا مُوسَى عَنِ الْكُوفَةِ، وَأَخْرَجَهُ مِنْ قَصْرِ الْإِمَارَةِ مِنْ تِلْكَ اللَّيْلَةِ. وَاسْتَجَابَ النَّاسُ لِلنَّفِيرِ فَخَرَجَ مَعَ الْحَسَنِ تِسْعَةُ آلَافٍ فِي الْبَرِّ وَفِي دِجْلَةَ، وَيُقَالُ: سَارَ مَعَهُ اثْنَا عَشَرَ أَلْفًا وَرَجُلٌ وَاحِدٌ، فَقَدِمُوا عَلَى عَلِيٍّ بِذِي قَارٍ فَتَلَقَّاهُمْ إِلَى أَثْنَاءِ الطَّرِيقِ فِي جَمَاعَةٍ، مِنْهُمُ ابْنُ عَبَّاسٍ، فَرَحَّبَ بِهِمْ وَقَالَ: يَا أَهْلَ الْكُوفَةِ، أَنْتُمْ لَقِيتُمْ مُلُوكَ الْعَجَمِ فَفَضَضْتُمْ جُمُوعَهُمْ، وَقَدْ دَعَوْتُكُمْ لِتَشْهَدُوا مَعَنَا إِخْوَانَنَا مِنْ أَهْلِ الْبَصْرَةِ، فَإِنْ يَرْجِعُوا فَذَاكَ الَّذِي نُرِيدُ، وَإِنْ أَبَوْا دَاوَيْنَاهُمْ بِالرِّفْقِ حَتَّى يَبْدَأُونَا بِالظُّلْمِ، وَلَمْ نَدَعْ أَمْرًا فِيهِ صَلَاحٌ إِلَّا آثَرْنَاهُ عَلَى مَا فِيهِ الْفَسَادُ، إِنْ شَاءَ اللَّهُ تَعَالَى. فَاجْتَمَعُوا عِنْدَهُ بِذِي قَارٍ. مِنْ رُؤَسَاءِ مَنِ انْضَافَ إِلَى عَلِيٍّ وَكَانَ مِنَ الْمَشْهُورِينَ مِنْ رُؤَسَاءِ مَنِ انْضَافَ إِلَى عَلِيٍّ ; الْقَعْقَاعُ بْنُ عَمْرٍو، وَسِعْرُ بْنُ مَالِكٍ، وَهِنْدُ بْنُ عَمْرٍو، وَالْهَيْثَمُ بْنُ شِهَابٍ، وَزَيْدُ بْنُ صُوحَانَ، وَالْأَشْتَرُ، وَعَدِيُّ بْنُ حَاتِمٍ، وَالْمُسَيَّبُ بْنُ نَجَبَةَ، وَيَزِيدُ بْنُ قَيْسٍ، وَحُجْرُ بْنُ عَدِيٍّ، وَأَمْثَالُهُمْ، وَكَانَتْ عَبْدُ الْقَيْسِ بِكَمَالِهَا بَيْنَ عَلِيٍّ وَبَيْنَ الْبَصْرَةِ يَنْتَظِرُونَهُ وَهُمْ أُلُوفٌ. سبب ترك علي قتل من قتل عثمان ؓ فَبَعَثَ عَلِيٌّ الْقَعْقَاعَ رَسُولًا إِلَى طَلْحَةَ وَالزُّبَيْرِ بِالْبَصْرَةِ يَدْعُوهُمَا إِلَى الْأُلْفَةِ وَالْجَمَاعَةِ، وَيُعَظِّمُ عَلَيْهِمَا الْفُرْقَةَ وَالِاخْتِلَافَ، فَذَهَبَ الْقَعْقَاعُ إِلَى الْبَصْرَةِ، فَبَدَأَ بِعَائِشَةَ أُمِّ الْمُؤْمِنِينَ، فَقَالَ: أَيْ أُمَّهْ، مَا أَقْدَمَكِ هَذِهِ الْبَلْدَةَ ؟ فَقَالَتْ: أَيْ بُنَيَّ الْإِصْلَاحُ بَيْنَ النَّاسِ. فَسَأَلَهَا أَنْ تَبْعَثَ إِلَى طَلْحَةَ وَالزُّبَيْرِ لِيَحْضُرَا عِنْدَهَا، فَحَضَرَا فَقَالَ الْقَعْقَاعُ: إِنِّي سَأَلْتُ أُمَّ الْمُؤْمِنِينَ مَا أَقْدَمَهَا ؟ فَقَالَتِ: الْإِصْلَاحُ بَيْنَ النَّاسِ. فَقَالَا: وَنَحْنُ كَذَلِكَ. قَالَ: فَأَخْبِرَانِي مَا وَجْهُ هَذَا الْإِصْلَاحِ ؟ فَوَاللَّهِ لَئِنْ عَرَفْنَاهُ لِنَصْطَلِحَنَّ، وَلَئِنْ أَنْكَرْنَاهُ لَا نَصْطَلِحَنَّ. قَالَا: قَتَلَةُ عُثْمَانَ، فَإِنَّ هَذَا إِنْ تُرِكَ كَانَ تَرْكًا لِلْقُرْآنِ. فَقَالَ: قَتَلْتُمَا قَتَلَةَ عُثْمَانَ مِنْ أَهْلِ الْبَصْرَةِ، وَأَنْتُمْ قَبْلَ قَتْلِهِمْ أَقْرَبُ مِنْكُمْ إِلَى الِاسْتِقَامَةِ مِنْكُمُ الْيَوْمَ، قَتَلْتُمْ سِتَّمِائَةِ رَجُلٍ، فَغَضِبَ لَهُمْ سِتَّةُ آلَافٍ فَاعْتَزَلُوكُمْ، وَخَرَجُوا مِنْ بَيْنِ أَظْهُرِكُمْ، وَطَلَبْتُمْ حُرْقُوصَ بْنَ زُهَيْرٍ، فَمَنَعَهُ سِتَّةُ آلَافٍ، فَإِنْ تَرَكْتُمُوهُمْ وَقَعْتُمْ فِيمَا تَقُولُونَ، وَإِنْ قَاتَلْتُمُوهُمْ فَأُدِيلُوا عَلَيْكُمْ، فَالَّذِي حَذِرْتُمْ وَفَرِقْتُمْ مِنْ هَذَا الْأَمْرِ أَعْظَمُ مِمَّا أَرَاكُمْ تَدْفَعُونَ وَتَجْمَعُونَ مِنْهُ. يَعْنِي أَنَّ الَّذِي تُرِيدُونَ مِنْ قَتْلِ قَتَلَةِ عُثْمَانَ مَصْلَحَةٌ، وَلَكِنَّهُ يَتَرَتَّبُ عَلَيْهِ مَفْسَدَةٌ هِيَ أَرْبَى مِنْهَا، وَكَمَا أَنَّكُمْ عَجَزْتُمْ عَنِ الْأَخْذِ بِثَأْرِ عُثْمَانَ مِنْ حُرْقُوصِ بْنِ زُهَيْرٍ، لِقِيَامِ سِتَّةِ آلَافٍ فِي مَنْعِهِ مِمَّنْ يُرِيدُ قَتْلَهُ، فَعَلِيٌّ أَعْذَرُ فِي تَرْكِهِ الْآنَ قَتْلَ قَتَلَةِ عُثْمَانَ، وَإِنَّمَا أَخَّرَ قَتْلَ قَتَلَةِ عُثْمَانَ إِلَى أَنْ يَتَمَكَّنَ مِنْهُمْ بَعْدَ هَذَا، فَإِنَّ الْكَلِمَةَ فِي جَمِيعِ الْأَمْصَارِ مُخْتَلِفَةٌ عَلَيْهِ. ثُمَّ أَعْلَمَهُمْ أَنَّ خَلْقًا مِنْ رَبِيعَةَ وَمُضَرَ قَدْ أَجْمَعُوا لِحَرْبِهِمْ بِسَبَبِ هَذَا الْأَمْرِ الَّذِي وَقَعَ. فَقَالَتْ لَهُ عَائِشَةُ أُمُّ الْمُؤْمِنِينَ: فَمَاذَا تَقُولُ أَنْتَ ؟ قَالَ: أَقُولُ: إِنَّ هَذَا الْأَمْرَ الَّذِي وَقَعَ دَوَاؤُهُ التَّسْكِينُ، فَإِذَا سَكَنَ اخْتَلَجُوا، فَإِنْ أَنْتُمْ بَايَعْتُمُونَا فَعَلَامَةُ خَيْرٍ، وَتَبَاشِيرُ رَحْمَةٍ، وَدَرَكٌ بِثَأْرٍ، وَإِنْ أَنْتُمْ أَبَيْتُمْ إِلَّا مُكَابَرَةَ هَذَا الْأَمْرِ وَائْتِنَافَهُ، كَانَتْ عَلَامَةَ شَرٍّ، وَذَهَابَ هَذَا الْمُلْكِ، فَآثِرُوا الْعَافِيَةَ تُرْزَقُوهَا، وَكُونُوا مَفَاتِيحَ خَيْرٍ كَمَا كُنْتُمْ أَوَّلَ، وَلَا تُعَرِّضُونَا لِلْبَلَاءِ فَتَعَرَّضُوا لَهُ، فَيَصْرَعَنَا اللَّهُ وَإِيَّاكُمْ، وَايْمُ اللَّهِ، إِنِّي لَأَقُولُ قَوْلِي هَذَا وَأَدْعُوكُمْ إِلَيْهِ، وَإِنِّي لَخَائِفٌ أَنْ لَا يُتِمَّ حَتَّى يَأْخُذَ اللَّهُ حَاجَتَهُ مِنْ هَذِهِ الْأُمَّةِ الَّتِي قَلَّ مَتَاعُهَا، وَنَزَلَ بِهَا مَا نَزَلَ، فَإِنَّ هَذَا الْأَمْرَ الَّذِي قَدْ حَدَثَ أَمْرٌ عَظِيمٌ، وَلَيْسَ كَقَتْلِ الرَّجُلِ الرَّجُلَ، وَلَا النَّفَرِ الرَّجُلَ، وَلَا الْقَبِيلَةِ الْقَبِيلَةَ. فَقَالُوا: قَدْ أَصَبْتَ وَأَحْسَنْتَ فَارْجِعْ، فَإِنْ قَدِمَ عَلِيٌّ وَهُوَ عَلَى مِثْلِ رَأْيِكَ صَلُحَ الْأَمْرُ. نزول عائشة على رأي القعقاع والصلح مع علي ؓ قَالَ: فَرَجَعَ إِلَى عَلِيٍّ فَأَخْبَرَهُ، فَأَعْجَبَهُ ذَلِكَ، وَأَشْرَفَ الْقَوْمُ عَلَى الصُّلْحِ، كَرِهَ ذَلِكَ مِنْ كَرِهَهُ، وَرَضِيَهُ مَنْ رَضِيَهُ. وَأَرْسَلَتْ عَائِشَةُ إِلَى عَلِيٍّ تُعْلِمُهُ أَنَّهَا إِنَّمَا جَاءَتْ لِلْإِصْلَاحِ، فَفَرِحَ هَؤُلَاءِ وَهَؤُلَاءِ، وَقَامَ عَلِيٌّ فِي النَّاسِ خَطِيبًا فَذَكَرَ الْجَاهِلِيَّةَ وَشَقَاءَهَا، وَذَكَرَ الْإِسْلَامَ وَسَعَادَةَ أَهْلِهِ بِالْأُلْفَةِ وَالْجَمَاعَةِ، وَأَنَّ اللَّهَ جَمَعَهُمْ بَعْدَ نَبِيِّهِمْ، ﷺ، عَلَى الْخَلِيفَةِ أَبِي بَكْرٍ الصِّدِّيقِ، ثُمَّ بَعْدَهُ عَلَى عُمَرَ بْنِ الْخَطَّابِ، ثُمَّ عَلَى عُثْمَانَ، ثُمَّ حَدَثَ هَذَا الْحَدَثُ الَّذِي جَرَّهُ عَلَى هَذِهِ الْأُمَّةِ أَقْوَامٌ طَلَبُوا هَذِهِ الدُّنْيَا، وَحَسَدُوا مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ بِهَا، وَعَلَى الْفَضِيلَةِ الَّتِي مَنَّ بِهَا، وَأَرَادُوا رَدَّ الْإِسْلَامِ وَالْأَشْيَاءِ عَلَى أَدْبَارِهَا، وَاللَّهُ بَالِغُ أَمْرِهِ. ثُمَّ قَالَ: أَلَا إِنِّي مُرْتَحِلٌ غَدًا فَارْتَحِلُوا، وَلَا يَرْتَحِلُ مَعِي أَحَدٌ أَعَانَ عَلَى عُثْمَانَ بِشَيْءٍ مِنْ أُمُورِ النَّاسِ. اجتماع قتلة عثمان ؓ فَلَمَّا قَالَ هَذَا اجْتَمَعَ مِنْ رُءُوسِهِمْ جَمَاعَةٌ ; كَالْأَشْتَرِ النَّخَعِيِّ، وَشُرَيْحِ بْنِ أَوْفَى، وَعَبْدِ اللَّهِ بْنِ سَبَأٍ، الْمَعْرُوفِ بِابْنِ السَّوْدَاءِ، وَسَالِمِ بْنِ ثَعْلَبَةَ، وَعِلْبَاءَ بْنِ الْهَيْثَمِ، وَغَيْرِهِمْ فِي أَلْفَيْنِ وَخَمْسِمِائَةٍ وَلَيْسَ فِيهِمْ صَحَابِيٌّ، وَلِلَّهِ الْحَمْدُ. فَقَالُوا: مَا هَذَا الرَّأْيُ ؟ وَعَلِيٌّ وَاللَّهِ أَبْصَرُ بِكِتَابِ اللَّهِ وَهُوَ مِمَّنْ يَطْلُبُ قَتَلَةَ عُثْمَانَ، وَأَقْرَبُ إِلَى الْعَمَلِ بِذَلِكَ، وَقَدْ قَالَ مَا سَمِعْتُمْ، غَدًا يَجْمَعُ عَلَيْكُمُ النَّاسَ، وَإِنَّمَا يُرِيدُ الْقَوْمُ كُلُّهُمْ أَنْتُمْ، فَكَيْفَ بِكُمْ وَعَدَدُكُمْ قَلِيلٌ فِي كَثْرَتِهِمْ ؟ فَقَالَ الْأَشْتَرُ: قَدْ عَرَفْنَا رَأْيَ طَلْحَةَ وَالزُّبَيْرِ فِينَا، وَأَمَّا رَأْيُ عَلِيٍّ فَلَمْ نَعْرِفُهُ إِلَى الْيَوْمِ، فَإِنْ كَانَ قَدِ اصْطَلَحَ مَعَهُمْ فَإِنَّمَا اصْطَلَحُوا عَلَى دِمَائِنَا، فَإِنْ كَانَ الْأَمْرُ هَكَذَا أَلْحَقْنَا عَلِيًّا بِعُثْمَانَ، فَرَضِيَ الْقَوْمُ مِنَّا بِالسُّكُوتِ. فَقَالَ ابْنُ السَّوْدَاءِ: بِئْسَ مَا رَأَيْتَ، لَوْ قَتَلْنَاهُ قُتِلْنَا، فَإِنَّا يَا مَعْشَرَ قَتَلَةِ عُثْمَانَ فِي أَلْفَيْنِ وَخَمْسِمِائَةٍ، وَطَلْحَةُ وَالزُّبَيْرُ وَأَصْحَابُهُمَا فِي خَمْسَةِ آلَافٍ، وَلَا طَاقَةَ لَكُمْ بِهِمْ، وَهُمْ إِنَّمَا يُرِيدُونَكُمْ. فَقَالَ عِلْبَاءُ بْنُ الْهَيْثَمِ: دَعُوهُمْ وَارْجِعُوا بِنَا حَتَّى نَتَعَلَّقَ بِبَعْضِ الْبِلَادِ فَنَمْتَنِعَ بِهَا. فَقَالَ ابْنُ السَّوْدَاءِ: بِئْسَ مَا قُلْتَ، إِذًا وَاللَّهِ كَانَ يَتَخَطَّفُكُمُ النَّاسُ. ثُمَّ قَالَ ابْنُ السَّوْدَاءِ، قَبَّحَهُ اللَّهُ: يَا قَوْمِ إِنَّ عِزَّكُمْ فِي خُلْطَةِ النَّاسِ، فَإِذَا الْتَقَى النَّاسُ فَأَنْشِبُوا الْقِتَالَ، وَلَا تُفَرِّغُوهُمْ لِلنَّظَرِ، فَمَنْ أَنْتُمْ مَعَهُ لَا يَجِدُ بُدًّا مِنْ أَنْ يَمْتَنِعَ، وَيَشْغَلُ اللَّهُ طَلْحَةَ وَالزُّبَيْرَ وَمَنْ مَعَهُمَا عَمَّا تَكْرَهُونَ. فَأَبْصَرُوا الرَّأْيَ وَتَفَرَّقُوا عَلَيْهِ، وَأَصْبَحَ عَلِيٌّ مُرْتَحِلًا، وَمَرَّ بِعَبْدِ الْقَيْسِ، فَسَارُوا مَعَهُ حَتَّى نَزَلُوا بِالزَّاوِيَةِ، وَسَارَ مِنْهَا يُرِيدُ الْبَصْرَةَ، وَسَارَ طَلْحَةُ وَالزُّبَيْرُ وَمَنْ مَعَهُمَا لِلِقَائِهِ، فَاجْتَمَعُوا عِنْدَ قَصْرِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَنَزَلَ النَّاسُ كُلٌّ فِي نَاحِيَةٍ، وَقَدْ سَبَقَ عَلِيٌّ جَيْشَهُ، وَهُمْ يَتَلَاحَقُونَ بِهِ، فَمَكَثُوا ثَلَاثَةَ أَيَّامٍ وَالرُّسُلُ بَيْنَهُمْ، فَكَانَ ذَلِكَ لِلنِّصْفِ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ سِتٍّ وَثَلَاثِينَ، وَقَدْ أَشَارَ بَعْضُ النَّاسِ عَلَى طَلْحَةَ وَالزُّبَيْرِ بِانْتِهَازِ الْفُرْصَةِ مِنْ قَتَلَةِ عُثْمَانَ، فَقَالَا: إِنَّ عَلِيًّا قَدْ أَشَارَ بِتَسْكِينِ هَذَا الْأَمْرِ، وَقَدْ بَعَثْنَا إِلَيْهِ بِالْمُصَالَحَةِ عَلَى ذَلِكَ. وَقَامَ عَلِيٌّ فِي النَّاسِ خَطِيبًا، فَقَامَ إِلَيْهِ الْأَعْوَرُ بْنُ بُنَانٍ الْمِنْقَرِيُّ، فَسَأَلَهُ عَنْ إِقْدَامِهِ عَلَى أَهْلِ الْبَصْرَةِ فَقَالَ: الْإِصْلَاحُ وَإِطْفَاءُ النَّائِرَةِ ; لِيَجْتَمِعَ النَّاسُ عَلَى الْخَيْرِ، وَيَلْتَئِمَ شَمْلُ هَذِهِ الْأُمَّةِ. قَالَ: فَإِنْ لَمْ يُجِيبُونَا ؟ قَالَ: تَرَكْنَاهُمْ مَا تَرَكُونَا. قَالَ: فَإِنْ لَمْ يَتْرُكُونَا ؟ قَالَ: دَفَعْنَاهُمْ عَنْ أَنْفُسِنَا. قَالَ: فَهَلْ لَهُمْ فِي هَذَا الْأَمْرِ مِثْلُ الَّذِي لَنَا ؟ قَالَ: نَعَمْ. وَقَامَ إِلَيْهِ أَبُو سَلَامَةَ الدَّالَانِيُّ، فَقَالَ: هَلْ لِهَؤُلَاءِ الْقَوْمِ مِنْ حُجَّةٍ فِيمَا طَلَبُوا مِنْ هَذَا الدَّمِ، إِنْ كَانُوا أَرَادُوا اللَّهَ فِي ذَلِكَ ؟ قَالَ: نَعَمْ. قَالَ: فَهَلْ لَكَ مِنْ حُجَّةٍ فِي تَأْخِيرِكَ ذَلِكَ ؟ قَالَ: نَعَمْ. قَالَ: فَمَا حَالُنَا وَحَالُهُمْ إِنِ ابْتُلِينَا غَدًا ؟ قَالَ: إِنِّي لَأَرْجُو أَنْ لَا يُقْتَلَ مِنَّا وَمِنْهُمْ أَحَدٌ نَقَّى قَلْبَهُ لِلَّهِ إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ. وَقَالَ فِي خُطْبَتِهِ: أَيُّهَا النَّاسُ أَمْسِكُوا عَنْ هَؤُلَاءِ الْقَوْمِ أَيْدِيَكُمْ وَأَلْسِنَتَكُمْ، وَإِيَّاكُمْ أَنْ تَسْبِقُونَا فَإِنَّ الْمَخْصُومَ غَدًا مَنْ خُصِمَ الْيَوْمَ. الأحنف بن قيس والانضمام إلى علي وَجَاءَ فِي غُبُونِ ذَلِكَ الْأَحْنَفُ بْنُ قَيْسٍ فِي جَمَاعَةٍ، فَانْضَافَ إِلَى عَلِيٍّ - وَكَانَ قَدْ مَنَعَ حُرْقُوصَ بْنَ زُهَيْرٍ مِنْ طَلْحَةَ وَالزُّبَيْرِ - وَكَانَ قَدْ بَايَعَ عَلِيًّا بِالْمَدِينَةِ ; وَذَلِكَ أَنَّهُ قَدِمَ الْمَدِينَةَ وَعُثْمَانُ مَحْصُورٌ، فَسَأَلَ عَائِشَةَ وَطَلْحَةَ وَالزُّبَيْرَ: إِنْ قُتِلَ عُثْمَانُ مَنْ أُبَايِعُ ؟ فَقَالُوا: بَايِعْ عَلِيًّا. فَلَمَّا قُتِلَ عُثْمَانُ بَايَعَ عَلِيًّا، قَالَ: ثُمَّ رَجَعْتُ إِلَى قَوْمِي، فَجَاءَنِي بَعْدَ ذَلِكَ مَا هُوَ أَفْظَعُ، حَتَّى قَالَ النَّاسُ: هَذِهِ عَائِشَةُ جَاءَتْ لِتَأْخُذَ بِدَمِ عُثْمَانَ. فَحِرْتُ فِي أَمْرِي لِمَنْ أَتَّبِعْ، فَنَفَعَنِي اللَّهُ بِحَدِيثٍ سَمِعْتُهُ مِنْ أَبِي بَكْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ، وَقَدْ بَلَغَهُ أَنَّ الْفُرْسَ قَدْ مَلَّكُوا عَلَيْهِمُ ابْنَةَ كِسْرَى فَقَالَ: لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً وَأَصْلُ هَذَا الْحَدِيثِ فِي " صَحِيحِ الْبُخَارِيِّ ". وَالْمَقْصُودُ أَنَّ الْأَحْنَفَ لَمَّا انْحَازَ إِلَى عَلِيٍّ وَمَعَهُ سِتَّةُ آلَافٍ فَقَالَ لِعَلِيٍّ: إِنْ شِئْتَ قَاتَلْتُ مَعَكَ، وَإِنْ شِئْتَ كَفَفْتُ عَنْكَ عَشَرَةَ آلَافِ سَيْفٍ. فَقَالَ: اكْفُفْ عَنَّا عَشَرَةَ آلَافِ سَيْفٍ. ثُمَّ بَعَثَ عَلِيٌّ إِلَى طَلْحَةَ وَالزُّبَيْرِ يَقُولُ: إِنْ كُنْتُمْ عَلَى مَا فَارَقْتُمْ عَلَيْهِ الْقَعْقَاعَ بْنَ عَمْرٍو فَكُفُّوا حَتَّى نَنْزِلَ فَنَنْظُرَ فِي هَذَا الْأَمْرِ. فَأَرْسَلَا إِلَيْهِ فِي جَوَابِ رِسَالَتِهِ: إِنَّا عَلَى مَا فَارَقْنَا عَلَيْهِ الْقَعْقَاعَ بْنَ عَمْرٍو مِنَ الصُّلْحِ بَيْنَ النَّاسِ. فَاطْمَأَنَّتِ النُّفُوسُ وَسَكَنَتْ، وَاجْتَمَعَ كُلُّ فَرِيقٍ بِأَصْحَابِهِ مِنَ الْجَيْشَيْنِ، فَلَمَّا أَمْسَوْا بَعَثَ عَلِيٌّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ إِلَيْهِمْ، وَبَعَثُوا إِلَيْهِ مُحَمَّدَ بْنَ طَلْحَةَ السَّجَّادَ. احتدام القتال بين جيش علي وجيش عائشة ؓ وَبَاتَ النَّاسُ بِخَيْرِ لَيْلَةٍ، وَبَاتَ قَتَلَةُ عُثْمَانَ بِشَرِّ لَيْلَةٍ، وَبَاتُوا يَتَشَاوَرُونَ وَأَجْمَعُوا عَلَى أَنْ يُثِيرُوا الْحَرْبَ مِنَ الْغَلَسِ، فَنَهَضُوا مِنْ قَبْلِ طُلُوعِ الْفَجْرِ، وَهُمْ قَرِيبٌ مَنْ أَلْفَيْ رَجُلٍ فَانْصَرَفَ كُلُّ فَرِيقٍ إِلَى قَرَابَاتِهِمْ، فَهَجَمُوا عَلَيْهِمْ بِالسُّيُوفِ، فَثَارَ كُلُّ طَائِفَةٍ إِلَى قَوْمِهِمْ لِيَمْنَعُوهُمْ، وَقَامَ النَّاسُ مِنْ مَنَامِهِمْ إِلَى السِّلَاحِ، فَقَالُوا: مَا هَذَا ؟ قَالُوا: طَرَقَنَا أَهْلُ الْكُوفَةِ لَيْلًا، وَبَيَّتُونَا وَغَدَرُوا بِنَا. وَظَنُّوا أَنَّ هَذَا عَنْ مَلَأٍ مِنْ أَصْحَابِ عَلِيٍّ، فَبَلَغَ الْأَمْرُ عَلِيًّا فَقَالَ: مَا لِلنَّاسِ ؟ فَقَالُوا بَيَّتَنَا أَهْلُ الْبَصْرَةِ. فَثَارَ كُلُّ فَرِيقٍ إِلَى سِلَاحِهِمْ، وَلَبِسُوا اللَّأْمَةَ، وَرَكِبُوا الْخُيُولَ، وَلَا يَشْعُرُ أَحَدٌ مِنْهُمْ بِمَا وَقَعَ الْأَمْرُ عَلَيْهِ فِي نَفْسِ الْأَمْرِ. وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا. فَنَشِبَتِ الْحَرْبُ وَتَوَاقَفَ الْفَرِيقَانِ، وَقَدِ اجْتَمَعَ مَعَ عَلِيٍّ عِشْرُونَ أَلْفًا، وَالْتَفَّ عَلَى عَائِشَةَ وَمَنْ مَعَهَا نَحْوٌ مَنْ ثَلَاثِينَ أَلْفًا، وَقَامَتِ الْحَرْبُ عَلَى سَاقٍ، وَتَبَارَزَ الْفُرْسَانُ، وَجَالَتِ الشُّجْعَانُ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَالسَّبَئِيَّةُ أَصْحَابُ ابْنُ السَّوْدَاءِ، قَبَّحَهُ اللَّهُ لَا يَفْتَرُونَ عَنِ الْقَتْلِ، وَمُنَادِي عَلِيٍّ يُنَادِي: أَلَا كُفُّوا ! أَلَا كُفُّوا ! فَلَا يَسْمَعُ أَحَدٌ، وَجَاءَ كَعْبُ بْنُ سُورٍ قَاضِي الْبَصْرَةِ، فَقَالَ: يَا أُمَّ الْمُؤْمِنِينَ أَدْرِكِي النَّاسَ، لَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِكِ بَيْنَ النَّاسِ. فَجَلَسَتْ فِي هَوْدَجِهَا فَوْقَ بَعِيرِهَا، وَسَتَرُوا الْهَوْدَجَ بِالدُّرُوعِ، وَجَاءَتْ فَوَقَفَتْ بِحَيْثُ تَنْظُرُ إِلَى النَّاسِ فِي مَعْرَكَتِهِمْ، فَتَصَاوَلُوا وَتَجَاوَلُوا، وَكَانَ فِي جُمْلَةِ مَنْ تَبَارَزَ الزُّبَيْرُ وَعَمَّارٌ، فَجَعَلَ عَمَّارٌ يَحُوزُهُ بِالرُّمْحِ، وَالزُّبَيْرُ كَافٌ عَنْهُ، وَيَقُولُ لَهُ: أَتَقْتُلُنِي يَا أَبَا الْيَقْظَانِ ؟ فَيَقُولُ: لَا يَا أَبَا عَبْدِ اللَّهِ. وَإِنَّمَا تَرَكَهُ الزُّبَيْرُ لِقَوْلِ رَسُولِ اللَّهِ، ﷺ: تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ وَإِلَّا فَالزُّبَيْرُ أَقْدَرُ عَلَيْهِ مِنْهُ عَلَيْهِ، فَلِهَذَا كَفَّ عَنْهُ، وَقَدْ كَانَ مِنْ سُنَّتِهِمْ فِي هَذَا الْيَوْمِ أَنَّهُ لَا يُذَفَّفُ عَلَى جَرِيحٍ، وَلَا يُتْبَعُ مُدْبِرٌ، وَقَدْ قُتِلَ مَعَ هَذَا بَشَرٌ كَثِيرٌ جِدًّا، حَتَّى جَعَلَ عَلِيٌّ يَقُولُ لِابْنِهِ الْحَسَنِ: يَا بُنَيَّ لَيْتَ أَبَاكَ مَاتَ قَبْلَ هَذَا الْيَوْمِ بِعِشْرِينَ سَنَةً. فَقَالَ لَهُ: يَا أَبَهْ قَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا. وعن عَنْ أَبِي بَكْرَةَ: لَمَّا اشْتَدَّ الْقِتَالُ يَوْمَ الْجَمَلِ، وَرَأَى عَلِيٌّ الرُّءُوسَ تَنْدُرُ، أَخَذَ عَلِيٌّ ابْنَهُ الْحَسَنَ، فَضَمَّهُ إِلَى صَدْرِهِ، ثُمَّ قَالَ: إِنَّا لِلَّهِ يَا حَسَنُ ! أَيُّ خَيْرٍ يُرْجَى بَعْدَ هَذَا ! مقتل الزبير وطلحة فَلَمَّا رَكِبَ الْجَيْشَانِ، وَتَرَاءَى الْجَمْعَانِ، طَلَبَ عَلِيٌّ الزُّبَيْرَ، وَطَلْحَةَ، لِيُكَلِّمَهُمَا، فَاجْتَمَعُوا حَتَّى الْتَفَّتْ أَعْنَاقُ خُيُولِهِمْ، فَيُقَالُ: إِنَّهُ قَالَ لَهُمَا: إِنِّي أَرَاكُمَا قَدْ جَمَعْتُمَا خَيْلًا وَرِجَالًا وَعَدَدًا، فَهَلْ أَعْدَدْتُمَا عُذْرًا يَوْمَ الْقِيَامَةِ كَذَلِكَ ؟ فَاتَّقِيَا اللَّهَ، وَلَا تَكُونَا كَالَّتِي نَقَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا، أَلَمْ أَكُنْ أَخَاكُمَا فِي دِينِكُمَا، تُحَرِّمَانِ دَمِي وَأُحَرِّمُ دَمَكُمَا، فَهَلْ مِنْ حَدَثٍ أَحَلَّ لَكُمَا دَمِي ؟ فَقَالَ طَلْحَةُ: أَلَّبْتَ عَلَىَّ عُثْمَانَ. فَقَالَ عَلِيٌّ: يَوْمَئِذٍ يُوَفِّيهِمُ اللَّهُ دِينَهُمُ الْحَقَّ [ النُّورِ: 25 ] ثُمَّ قَالَ: لَعَنَ اللَّهُ قَتَلَةَ عُثْمَانَ. ثُمَّ قَالَ: يَا طَلْحَةُ، أَجِئْتَ بِعِرْسِ رَسُولِ اللَّهِ، ﷺ، تَقَاتِلُ بِهَا، وَخَبَّأْتَ عِرْسَكَ فِي الْبَيْتِ ! أَمَا بَايَعْتَنِي ؟ قَالَ: بَايَعْتُكَ وَالسَّيْفُ عَلَى عُنُقِي. وَقَالَ لِلزُّبَيْرِ: مَا أَخْرَجَكَ ؟ قَالَ: أَنْتَ، وَلَا أَرَاكَ بِهَذَا الْأَمْرِ أَوْلَى بِهِ مِنِّي. فَقَالَ لَهُ عَلِيٌّ: أَتَذْكُرُ يَوْمَ مَرَرْتُ مَعَ رَسُولِ اللَّهِ، ﷺ، فِي بَنِي غَنْمٍ فَنَظَرَ إِلَيَّ وَضَحِكَ وَضَحِكْتُ إِلَيْهِ، فَقُلْتَ: لَا يَدَعُ ابْنُ أَبِي طَالِبٍ زَهْوَهُ. فَقَالَ لَكَ رَسُولُ اللَّهِ، ﷺ: " إِنَّهُ لَيْسَ بِمَزْهُوٍّ لَتُقَاتِلَنَّهُ، وَأَنْتَ ظَالِمٌ لَهُ " فَقَالَ الزُّبَيْرُ: اللَّهُمَّ نَعَمْ، وَلَوْ ذَكَرْتُ مَا سِرْتُ مَسِيرِي هَذَا، وَوَاللَّهِ لَا أُقَاتِلُكَ. عَنْ رِفَاعَةَ بْنِ إِيَاسِ بْنِ أَبِي إِيَاسٍ، عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: سَمِعْتُ عَلِيًّا يَقُولُ لِطَلْحَةَ يَوْمَ الْجَمَلِ: أَمَا سَمِعْتَ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: اللَّهُمَّ وَالِ مَنْ وَالَاهُ، وَعَادِ مَنْ عَادَاهُ " ؟ قَالَ: بَلَى. وَانْصَرَفَ. وَقَدِ اسْتَغْرَبَهُ الْبَزَّارُ، وَهُوَ جَدِيرٌ بِذَلِكَ. فَرَجَعَ الزُّبَيْرُ إِلَى عَائِشَةَ فَذَكَرَ لَهَا أَنَّهُ قَدْ آلَى أَنْ لَا يُقَاتِلَ عَلِيًّا، فَقَالَ لَهُ ابْنُهُ عَبْدُ اللَّهِ: إِنَّكَ جَمَعْتَ النَّاسَ فَلَمَّا تَرَآى بَعْضُهُمْ لِبَعْضٍ خَرَجَتْ مِنْ بَيْنِهِمْ، كَفِّرْ عَنْ يَمِينِكَ وَاحْضُرْ. فَأَعْتَقَ غُلَامًا لَهُ اسْمُهُ مَكْحُولٌ وَقِيلَ: سَرْجِسُ. وَقَدْ قِيلَ: إِنَّهُ إِنَّمَا رَجَعَ عَنِ الْقِتَالِ لَمَّا رَأَى عَمَّارًا مَعَ عَلِيٍّ، وَقَدْ سَمِعَ رَسُولَ اللَّهِ، ﷺ، يَقُولُ لِعَمَّارٍ: تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ. فَخَشِيَ أَنْ يُقْتَلَ عَمَّارٌ فِي هَذَا الْيَوْمِ. وَعِنْدِي أَنَّ الْحَدِيثَ الَّذِي أَوْرَدْنَاهُ إِنْ كَانَ صَحِيحًا عَنْهُ فَمَا رَجَعَهُ سِوَاهُ، وَيَبْعُدُ أَنْ يُكَفِّرَ عَنْ يَمِينِهِ ثُمَّ يَحْضُرُ بَعْدَ ذَلِكَ وَيُقَاتِلَ عَلِيًّا. وَاللَّهُ أَعْلَمُ. وَالْمَقْصُودُ أَنَّ الزُّبَيْرَ لَمَّا رَجَعَ يَوْمَ الْجَمَلِ سَارَ حَتَّى نَزَلَ وَادِيًا يُقَالُ لَهُ: وَادِي السِّبَاعِ. فَاتَّبَعَهُ عَمْرُو بْنُ جُرْمُوزٍ، فَجَاءَهُ وَهُوَ نَائِمٌ فَقَتَلَهُ غِيلَةً، كَمَا سَنَذْكُرُ تَفْصِيلَهُ. وَأَمَّا طَلْحَةُ فَجَاءَهُ فِي الْمَعْرَكَةِ سَهْمٌ غَرْبٌ، يُقَالُ: رَمَاهُ بِهِ مَرْوَانُ بْنُ الْحَكَمِ فَاللَّهُ أَعْلَمُ. فَانْتَظَمَ رِجْلَهُ مَعَ فَرَسِهِ فَجَمَحَتْ بِهِ الْفَرَسُ فَجَعَلَ يَقُولُ: إِلَيَّ عِبَادَ اللَّهِ إِلَيَّ عِبَادَ اللَّهِ. فَاتَّبَعَهُ مَوْلًى لَهُ فَأَمْسَكَهَا فَقَالَ لَهُ: وَيْحَكَ اعْدِلْ بِي إِلَى الْبُيُوتِ. وَامْتَلَأَ خُفُّهُ دَمًا فَقَالَ لِغُلَامِهِ: انْزِعْهُ وَارْدُفْنِي. وَذَلِكَ أَنَّهُ نَزَفَهُ الدَّمُ وَضَعُفَ، فَرَكِبَ الْغُلَامُ وَرَاءَهُ، وَجَاءَ بِهِ إِلَى بَيْتٍ فِي الْبَصْرَةِ فَمَاتَ فِيهِ، ؓ. طلب عائشة رفع المصحف عندما احتدم القتال وَتَقَدَّمَتْ عَائِشَةُ، ؓ، فِي هَوْدَجِهَا، وَنَاوَلَتْ كَعْبَ بْنَ سُورٍ قَاضِي الْبَصْرَةِ مُصْحَفًا وَقَالَتِ: ادْعُهُمْ إِلَيْهِ. وَذَلِكَ حِينَ اشْتَدَّ الْحَرْبُ وَحَمِيَ الْقِتَالُ، وَرَجَعَ الزُّبَيْرُ وَقُتِلَ طَلْحَةُ، ؓ، فَلَمَّا تَقَدَّمَ كَعْبُ بْنُ سُورٍ بِالْمُصْحَفِ يَدْعُو النَّاسَ إِلَيْهِ، اسْتَقْبَلَهُ مُقَدَّمَةُ جَيْشِ الْكُوفِيِّينَ وَهُوَ عَبْدُ اللَّهِ بْنُ سَبَأٍ - ابْنُ السَّوْدَاءِ - وَأَتْبَاعُهُ وَهُمْ بَيْنَ يَدَيِ الْجَيْشِ يَقْتُلُونَ مَنْ قَدَرُوا عَلَيْهِ مَنْ أَهْلِ الْبَصْرَةِ لَا يَتَوَقَّفُونَ فِي أَحَدٍ، فَلَمَّا رَأَوْا كَعْبَ بْنَ سُورٍ رَافِعًا الْمُصْحَفَ رَشَقُوهُ بِنِبَالِهِمْ رَشْقَةَ رَجُلٍ وَاحِدٍ فَقَتَلُوهُ. الاعتداء على هودج أم المؤمنين عائشة ؓ وَوَصَلَتِ النِّبَالُ إِلَى هَوْدَجِ أُمِّ الْمُؤْمِنِينَ عَائِشَةَ، ؓ، فَجَعَلَتْ تُنَادَى: اللَّهَ اللَّهَ ! يَا بَنِيَّ اذْكُرُوا يَوْمَ الْحِسَابِ. وَرَفَعَتْ يَدَيْهَا تَدْعُو عَلَى أُولَئِكَ النَّفَرِ مِنْ قَتَلَةِ عُثْمَانَ، فَضَجَّ النَّاسُ مَعَهَا بِالدُّعَاءِ حَتَّى وَصَلَتِ الضَّجَّةُ إِلَى عَلِيٍّ فَقَالَ: مَا هَذَا ؟ فَقَالُوا: أُمُّ الْمُؤْمِنِينَ تَدْعُو عَلَى قَتَلَةِ عُثْمَانَ وَأَشْيَاعِهِمْ. فَقَالَ: اللَّهُمَّ الْعَنْ قَتَلَةَ عُثْمَانَ. وَجَعَلَ أُولَئِكَ النَّفَرُ لَا يُقْلِعُونَ عَنْ رَشْقِ هَوْدَجِهَا بِالنِّبَالِ حَتَّى بَقِيَ مِثْلَ الْقُنْفُذِ، وَجَعَلَتْ تُحَرِّضُ النَّاسَ عَلَى مَنْعِهِمْ وَكَفِّهِمْ، فَحَمَلَتْ مُضَرُ حَمْلَةَ الْحَفِيظَةِ، فَطَرَدُوهُمْ حَتَّى وَصَلَتِ الْحَمْلَةُ إِلَى الْمَوْضِعِ الَّذِي فِيهِ عَلِيُّ بْنُ أَبِي طَالِبٍ، فَقَالَ لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ: وَيْحَكَ تَقَدَّمْ بِالرَّايَةِ. فَلَمْ يَسْتَطِعْ فَأَخَذَهَا عَلِيٌّ مِنْ يَدِهِ فَتَقَدَّمَ بِهَا وَجَعَلَتِ الْحَرْبُ تَأْخُذُ وَتُعْطِي ; فَتَارَةً لِأَهْلِ الْبَصْرَةِ، وَتَارَةً لِأَهْلِ الْكُوفَةِ، حَتَّى قُتِلَ خَلْقٌ كَثِيرٌ، وَجَمٌّ غَفِيرٌ، وَلَمْ تُرَ وَقْعَةٌ أَكْثَرُ مِنْ قَطْعِ الْأَيْدِي وَالْأَرْجُلِ فِيهَا مِنْ هَذِهِ الْوَقْعَةِ، وَجَعَلَتْ عَائِشَةُ تُحَرِّضُ النَّاسَ عَلَى أُولَئِكَ النَّفَرِ مِنْ قَتَلَةِ عُثْمَانَ، وَنَظَرَتْ عَنْ يَمِينِهَا فَقَالَتْ: مَنْ هَؤُلَاءِ الْقَوْمُ ؟ فَقَالُوا: نَحْنُ بَكْرُ بْنُ وَائِلٍ. فَقَالَتْ: لَكُمْ يَقُولُ الْقَائِلُ: وَجَاءُوا إِلَيْنَا بِالْحَدِيدِ كَأَنَّهُمْ مِنَ الْعِزَّةِ الْقَعْسَاءِ بَكْرُ بْنُ وَائِلِ ثُمَّ جَاءَ إِلَيْهَا بَنُو نَاجِيَةَ ثُمَّ بَنُو ضَبَّةَ، فَقُتِلَ عِنْدَهَا مِنْهُمْ خَلْقٌ كَثِيرٌ. وَيُقَالُ: إِنَّهُ قُطِعَتْ يَدُ سَبْعِينَ رَجُلًا وَهِيَ آخِذَةٌ بِخِطَامِ الْجَمَلِ. دفاع بنو عدي بن عبد مناف عن زمام جمل عائشة فَلَمَّا أُثْخِنُوا تَقَدَّمَ بَنُو عَدِيِّ بْنِ عَبْدِ مَنَافٍ فَقَاتَلُوا قِتَالًا شَدِيدًا، وَرَفَعُوا رَأْسَ الْجَمَلِ، وَجَعَلَ أُولَئِكَ يَقْصِدُونَ الْجَمَلَ، وَقَالُوا: لَا يَزَالُ الْحَرْبُ قَائِمًا مَا دَامَ هَذَا الْجَمَلُ وَاقِفًا. وَرَأَسُ الْجَمَلِ فِي يَدِ عَمِيرَةَ بْنِ يَثْرِبِيِّ، وَقُتِلَ أَخُوهُ عَمْرُو بْنُ يَثْرِبِيِّ، وَكَانَ مِنَ الشُّجْعَانِ الْمَذْكُورِينَ، وَالْفُرْسَانِ الْمَشْهُورِينَ، فَتَقَدَّمَ إِلَيْهِ هِنْدُ بْنُ عَمْرٍو الْجَمَلِيُّ، فَقَتَلَهُ ابْنُ يَثْرِبِيٍّ، ثُمَّ صَمَدَ إِلَيْهِ عِلْبَاءُ بْنُ الْهَيْثَمِ، فَقَتْلَهُ ابْنُ يَثْرِبِيٍّ أَيْضًا، وَقَتَلَ سَيَحَانَ بْنَ صُوحَانَ، وَارْتُثَّ صَعْصَعَةُ بْنُ صُوحَانَ، فَدَعَاهُ عَمَّارٌ إِلَى الْبِرَازِ فَبَرَزَ لَهُ، فَتَجَاوَلَا بَيْنَ الصَّفَّيْنِ - وَعَمَّارٌ يَوْمَئِذٍ ابْنُ تِسْعِينَ سَنَةً، عَلَيْهِ فَرْوَةٌ قَدْ رَبَطَ وَسَطَهُ بِحَبْلِ لِيفٍ - فَقَالَ النَّاسُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، الْآنَ يُلْحِقُ عَمَّارًا بِأَصْحَابِهِ. فَضَرَبَهُ ابْنُ يَثْرِبِيٍّ بِالسَّيْفِ فَاتَّقَاهُ عَمَّارٌ بِدَرَقَتِهِ، فَعَضَّتِ السَّيْفَ وَنَشِبَ فِيهَا، وَضَرَبَهُ عَمَّارٌ فَقَطَعَ رِجْلَيْهِ، وَأَخَذَهُ أَسِيرًا إِلَى بَيْنِ يَدَيْ عَلِيٍّ فَقَالَ: اسْتَبْقِنِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: أَبَعْدَ ثَلَاثَةٍ تَقْتُلُهُمْ. ثُمَّ أَمَرَ بِهِ فَقُتِلَ. وَاسْتَمَرَّ زِمَامُ الْجَمَلِ بِيَدِ رَجُلٍ بَعْدَهُ كَانَ قَدِ اسْتَنَابَهُ فِيهِ مِنْ بَنِي عَدِيٍّ، فَبَرَزَ إِلَيْهِ رَبِيعَةُ الْعَقِيلِيُّ، فَتَجَاوَلَا حَتَّى قَتَلَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، وَأَخَذَ الزِّمَامَ الْحَارِثُ الضَّبِّيُّ، فَمَا رُئِيَ أَشَدَّ مِنْهُ وَجَعَلَ يَقُولُ: نَحْنُ بَنُو ضَبَّةَ أَصْحَابُ الْجَمَلْ     نُبَارِزُ الْقِرْنَ إِذَا الْقِرْنُ نَزَلْ نَنْعَى ابْنَ عَفَّانَ بَأَطْرَافِ الْأَسَلْ     الْمَوْتُ أَحْلَى عِنْدَنَا مِنَ الْعَسَلْ رُدُّوا عَلَيْنَا شَيْخَنَا ثُمَّ بَجَلْ وَقَدْ قِيلَ: إِنَّ هَذِهِ الْأَبْيَاتَ لِوَسِيمِ بْنِ عَمْرٍو الضَّبِّيِّ. وَكُلَّمَا قُتِلَ وَاحِدٌ مِمَّنْ يُمْسِكُ الْجَمَلَ تَقَدَّمَ غَيْرُهُ، حَتَّى قُتِلَ مِنْهُمْ أَرْبَعُونَ رَجُلًا. قَالَتْ عَائِشَةُ: مَا زَالَ جَمَلِي مُعْتَدِلًا حَتَّى فَقَدْتُ أَصْوَاتَ بَنِي ضَبَّةَ. ثُمَّ أَخَذَ الْخِطَامَ سَبْعُونَ رَجُلًا مِنْ قُرَيْشٍ، وَكُلُّ وَاحِدٍ يُقْتَلُ بَعْدَ صَاحِبِهِ، فَكَانَ مِنْهُمْ مُحَمَّدُ بْنُ طَلْحَةَ الْمَعْرُوفُ بِالسَّجَّادِ، فَقَالَ لِعَائِشَةَ: مُرِينِي بِأَمْرِكِ يَا أُمَّاهُ. فَقَالَتْ: آمُرُكَ أَنْ تَكُونَ كَخَيْرِ ابْنَيْ آدَمَ. فَامْتَنَعَ أَنْ يَنْصَرِفَ وَثَبَتَ فِي مَكَانِهِ، وَجَعَلَ يَقُولُ: حم لَا يُنْصَرُونَ. فَتَقَدَّمَ إِلَيْهِ نَفَرٌ فَحَمَلُوا عَلَيْهِ فَقَتَلُوهُ، وَصَارَ كُلُّ وَاحِدٍ مِنْهُمْ بَعْدَ ذَلِكَ يَدَّعِي قَتْلَهُ، وَقَدْ طَعَنَهُ بَعْضُهُمْ بِحَرْبَةٍ فَأَنْفَذَهُ وَقَالَ: وَأَشْعَثَ قَوَّامٍ بِآيَاتِ رَبِّهِ     قَلِيلِ الْأَذَى فِيمَا تَرَى الْعَيْنُ مُسْلِمِ هَتَكْتُ لَهُ بِالرُّمْحِ جَيْبَ قَمِيصِهِ     فَخَرَّ صَرِيعًا لِلْيَدَيْنِ وَلِلْفَمِ يُنَاشِدُنِي حم وَالرُّمْحُ شَاجِرٌ     فَهَلَّا تَلَا حم قَبْلَ التَقَدُّمِ عَلَى غَيْرِ شَيْءٍ غَيْرَ أَنْ لَيْسَ تَابِعًا     عَلِيًّا وَمَنْ لَا يَتْبَعِ الْحَقَّ يَنْدَمِ وَأَخَذَ الْخِطَامَ عَمْرُو بْنُ الْأَشْرَفِ، فَجَعَلَ لَا يَدْنُو مِنْهُ أَحَدٌ إِلَّا خَطَمَهُ بِالسَّيْفِ، فَأَقْبَلَ إِلَيْهِ الْحَارِثُ بْنُ زُهَيْرٍ الْأَزْدِيُّ وَهُوَ يَقُولُ: يَا أُمَّنَا يَا خَيْرَ أُمٍّ نَعْلَمُ     أَمَا تَرَيْنَ كَمْ شُجَاعٍ يُكْلَمُ وَتُخْتَلَى هَامَتُهُ وَالْمِعْصَمُ فَاخْتَلَفَا ضَرْبَتَيْنِ فَقَتَلَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ وَأَحْدَقَ أَهْلُ النَّجَدَاتِ وَالْمُرُوءَاتِ وَالشَّجَاعَةِ بِعَائِشَةَ، فَكَانَ لَا يَأْخُذُ الرَّايَةَ وَالْخِطَامَ إِلَّا شُجَاعٌ مَعْرُوفٌ، فَيَقْتُلُ مَنْ قَصَدَهُ، ثُمَّ يُقْتَلُ بَعْدَ ذَلِكَ، وَقَدْ فَقَأَ بَعْضُهُمْ عَيْنَ عَدِيِّ بْنِ حَاتِمٍ ذَلِكَ الْيَوْمَ، ثُمَّ تَقَدَّمَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَأَخَذَ بِخِطَامِ الْجَمَلِ وَهُوَ لَا يَتَكَلَّمُ، فَقِيلَ لِعَائِشَةَ: إِنَّهُ ابْنُكِ ابْنُ أُخْتِكِ. فَقَالَتْ: وَاثُكْلَ أَسْمَاءَ ! وَجَاءَ مَالِكُ بْنُ الْحَارِثِ الْأَشْتَرُ النَّخَعِيُّ فَاقْتَتَلَا، فَضَرَبَهُ الْأَشْتَرُ عَلَى رَأْسِهِ فَجَرَحَهُ جُرْحًا شَدِيدًا وَضَرَبَهُ عَبْدُ اللَّهِ ضَرْبَةً خَفِيفَةً، ثُمَّ اعْتَنَقَا وَسَقَطَا إِلَى الْأَرْضِ يَعْتَرِكَانِ، فَجَعَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ يَقُولُ: اقْتُلُونِي وَمَالِكًا     وَاقْتُلُوا مَالِكًا مَعِي فَأَرْسَلَهَا مَثَلًا. وَجَعَلَ النَّاسُ لَا يَعْرِفُونَ مَالِكًا مَنْ هُوَ، إِنَّمَا هُوَ يُعْرَفُ بِالْأَشْتَرِ، فَحَمَلَ أَصْحَابُ عَلِيٍّ وَعَائِشَةَ فَخَلَّصُوهُمَا، وَقَدْ جُرِحَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ يَوْمَ الْجَمَلِ، بِهَذِهِ الْجِرَاحَةِ سَبْعًا وَثَلَاثِينَ جِرَاحَةً، وَجُرِحَ مَرْوَانُ بْنُ الْحَكَمِ أَيْضًا. عقر جمل عائشة ؓ ثُمَّ جَاءَ رَجُلٌ فَضَرَبَ الْجَمَلَ عَلَى قَوَائِمِهِ، فَعَقَرَهُ وَسَقَطَ إِلَى الْأَرْضِ، فَسُمِعَ لَهُ عَجِيجٌ مَا سُمِعَ أَشَدُّ وَلَا أَنْفَذُ مِنْهُ، وَآخِرُ مَنْ كَانَ الزِّمَامُ بِيَدِهِ زُفَرُ بْنُ الْحَارِثِ فَعُقِرَ الْجَمَلُ وَهُوَ فِي يَدِهِ وَيُقَالُ: إِنَّهُ اتَّفَقَ هُوَ وَبُجَيْرُ بْنُ دُلْجَةَ عَلَى عَقْرِهِ. وَيُقَالُ: إِنَّ الَّذِي أَشَارَ بِعَقْرِهِ عَلِيٌّ. وَقِيلَ: الْقَعْقَاعُ بْنُ عَمْرٍو ; لِئَلَّا تُصَابُ أُمُّ الْمُؤْمِنِينَ، فَإِنَّهَا صَارَتْ غَرَضًا لِلرُّمَاةِ، وَمَنْ يُمْسِكُ بِالزِّمَامِ بُرْجَاسًا لِلرِّمَاحِ، وَلِيَنْفَصِلَ هَذَا الْمَوْقِفُ الَّذِي قَدْ تَفَانَى فِيهِ النَّاسُ. وَلَمَّا سَقَطَ الْجَمَلُ إِلَى الْأَرْضِ انْهَزَمَ مَنْ حَوْلَهُ، وَحُمِلَ هَوْدَجُ عَائِشَةَ وَإِنَّهُ لَكَالْقُنْفُذِ مِنْ كَثْرَةِ النُّشَّابِ، وَنَادَى مُنَادِي عَلِيٍّ فِي النَّاسِ: إِنَّهُ لَا يُتْبَعُ مُدْبِرٌ، وَلَا يَذَفَّفُ عَلَى جَرِيحٍ، وَلَا يَدْخُلُوا الدُّورَ. وَأَمَرَ عَلِيٌّ نَفَرًا أَنْ يَحْمِلُوا الْهَوْدَجَ مِنْ بَيْنِ الْقَتْلَى، وَأَمَرَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ وَعَمَّارًا أَنْ يَضْرِبَا عَلَيْهَا قُبَّةً، وَجَاءَ إِلَيْهَا أَخُوهَا مُحَمَّدٌ فَسَأَلَهَا: هَلْ وَصَلَ إِلَيْكِ شَيْءٌ مِنَ الْجِرَاحِ ؟ فَقَالَتْ: وَمَا أَنْتَ وَذَاكَ يَا ابْنَ الْخَثْعَمِيَّةِ. وَسَلَّمَ عَلَيْهَا عَمَّارٌ فَقَالَ: كَيْفَ أَنْتِ يَا أُمَّ ؟ فَقَالَتْ: لَسْتُ لَكَ بِأُمٍّ. قَالَ: بَلَى وَإِنْ كَرِهْتِ. وَجَاءَ إِلَيْهَا عَلِيُّ بْنُ أَبِي طَالِبٍ مُسَلِّمًا فَقَالَ: كَيْفَ أَنْتِ يَا أُمَّهْ ؟ قَالَتْ: بِخَيْرٍ. فَقَالَ: يَغْفِرُ اللَّهُ لَكِ. وَجَاءَ وُجُوهُ النَّاسِ إِلَيْهَا، مِنَ الْأُمَرَاءِ وَالْأَعْيَانِ يُسَلِّمُونَ عَلَيْهَا. وَيُقَالُ: إِنَّ أَعْيَنَ بْنَ ضُبَيْعَةَ الْمُجَاشِعِيَّ اطَّلَعَ فِي الْهَوْدَجِ. فَقَالَتْ: إِلَيْكَ لَعَنَكَ اللَّهُ. فَقَالَ: وَاللَّهِ مَا أَرَى إِلَّا حُمَيْرَاءَ. فَقَالَتْ: هَتَكَ اللَّهُ سِتْرَكَ، وَقَطَعَ يَدَكَ، وَأَبْدَى عَوْرَتَكَ. فَقُتِلَ بِالْبَصْرَةِ وَسُلِبَ وَقُطِعَتْ يَدُهُ وَرُمِيَ عُرْيَانًا فِي خَرِبَةٍ مِنْ خَرَابَاتِ الْأَزْدِ. دخول عائشة البصرة ومعها أخوها محمد بن أبي بكر فَلَمَّا كَانَ اللَّيْلُ دَخَلَتْ أُمُّ الْمُؤْمِنِينَ الْبَصْرَةَ، وَمَعَهَا أَخُوهَا مُحَمَّدُ بْنُ أَبِي بَكْرٍ، فَنَزَلَتْ فِي دَارِ عَبْدِ اللَّهِ بْنِ خَلَفٍ الْخُزَاعِيِّ - وَهِيَ أَعْظَمُ دَارٍ بِالْبَصْرَةِ - عَلَى صَفِيَّةَ بِنْتِ الْحَارِثِ بْنِ طَلْحَةَ بْنِ أَبِي طَلْحَةَ بْنِ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ، وَهِيَ أُمُّ طَلْحَةَ الطَّلَحَاتِ بْنِ عَبْدِ اللَّهِ بْنِ خَلَفٍ، وَتَسَلَّلَ الْجَرْحَى مِنْ بَيْنِ الْقَتْلَى فَدَخَلُوا الْبَصْرَةَ، وَأَقَامَ عَلِيٌّ بِظَاهِرِ الْبَصْرَةِ ثَلَاثًا. مرور علي على قتلى الجمل وصلاته عليهم وعدد القتلى وَقَدْ طَافَ عَلِيٌّ بَيْنَ الْقَتْلَى، فَجَعَلَ كُلَّمَا مَرَّ بِرَجُلٍ يَعْرِفُهُ يَتَرَحَّمُ عَلَيْهِ وَيَقُولُ: يَعِزُّ عَلَيَّ أَنْ أَرَى قُرَيْشًا صَرْعَى. وَقَدْ مَرَّ عَلِيٌّ - فِيمَا ذُكِرَ - عَلَى طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَهُوَ مَقْتُولٌ، فَقَالَ: لَهْفِي عَلَيْكَ يَا أَبَا مُحَمَّدٍ، إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَاللَّهِ لَقَدْ كُنْتَ كَمَا قَالَ الشَّاعِرُ: فَتًى كَانَ يُدْنِيهِ الْغِنَى مِنْ صَدِيقِهِ     إِذَا مَا هُوَ اسْتَغْنَى وَيُبْعِدُهُ الْفَقْرُ ثُمَّ صَلَّى عَلِيٌّ عَلَى الْقَتْلَى مِنَ الْفَرِيقَيْنِ، وَخَصَّ قُرَيْشًا بِصَلَاةٍ مِنْ بَيْنِهِمْ، ثُمَّ جَمَعَ مَا وَجَدَ لِأَصْحَابِ عَائِشَةَ فِي الْعَسْكَرِ، وَأَمَرَ بِهِ أَنْ يُحْمَلَ إِلَى مَسْجِدِ الْبَصْرَةِ، فَمَنْ عَرَفَ شَيْئًا هُوَ لِأَهْلِهِمْ فَلْيَأْخُذْهُ، إِلَّا سِلَاحًا كَانَ فِي الْخَزَائِنِ عَلَيْهِ سِمَةُ السُّلْطَانِ. وَكَانَ مَجْمُوعُ مَنْ قُتِلِ يَوْمَ الْجَمَلِ مِنَ الْفَرِيقَيْنِ عَشَرَةَ آلَافٍ ; خَمْسَةٌ مِنْ هَؤُلَاءِ، وَخَمْسَةٌ مِنْ هَؤُلَاءِ، رَحِمَهُمُ اللَّهُ وَرَضِيَ عَنِ الصَّحَابَةِ مِنْهُمْ. السبئية وقسمة أموال أصحاب طلحة والزبير وَقَدْ سَأَلَ بَعْضُ أَصْحَابِ عَلِيٍّ عَلِيًّا أَنْ يُقَسِّمَ فِيهِمْ أَمْوَالُ أَصْحَابِ طَلْحَةَ وَالزُّبَيْرِ، فَأَبَى عَلَيْهِمْ فَطَعَنَ فِيهِ السَّبَئِيَّةُ وَقَالُوا: كَيْفَ يَحُلُّ لَنَا دِمَاؤُهُمْ وَلَا تَحُلُّ لَنَا أَمْوَالُهُمْ ؟ فَبَلَغَ ذَلِكَ عَلِيًّا فَقَالَ: أَيُّكُمْ يُحِبُّ أَنْ تَصِيرَ أُمُّ الْمُؤْمِنِينَ فِي سَهْمِهِ ؟ فَسَكَتَ الْقَوْمُ، وَلِهَذَا لَمَّا دَخَلَ الْبَصْرَةَ فَرَّقَ فِي أَصْحَابِهِ أَمْوَالَ بَيْتِ الْمَالِ، فَنَالَ كُلُّ رَجُلٍ مِنْهُمْ خَمْسَمِائَةٍ، وَقَالَ: لَكُمْ مِثْلُهَا مِنَ الشَّامِ فِي أَعْطِيَاتِكُمْ. فَتَكَلَّمَ فِيهِ السَّبَئِيَّةُ أَيْضًا، وَنَالُوا مِنْهُ مِنْ وَرَاءَ وَرَاءَ.

     ✧ Mention of the march of the Commander of the Faithful ʿAlī b. Abī Ṭālib from Madinah to al-Baṣrah instead of his march to al-Shām After he had prepared to set out for al-Shām, as we have mentioned, when news reached him that Ṭalḥah and al-Zubayr intended to go to al-Baṣrah, he addressed the people and urged them to march to al-Baṣrah to prevent those men from entering it if possible or to expel them from it if they had already entered. Most of the people were slow to respond, but some answered his call. Al-Shaʿbī said: Only six men from the participants of Badr rose with him in this matter, with no seventh. Others said: Four. Ibn Jarīr and others mentioned that among the leading Companions who responded to him were Abū al-Haytham b. al-Tayyihān, Abū Qatādah al-Anṣārī, Ziyād b. Ḥanẓalah, and Khuzaymah b. Thābit. They said: He is not the one with the two testimonies (Dhū al-Shahādatayn); that one died in the time of ʿUthmān, ؓ. ʿAlī marched from Madinah toward al-Baṣrah with his previous military array that he had prepared for al-Shām, except that he appointed Tammām b. ʿAbbās as his deputy over Madinah and Qutham b. ʿAbbās over Makkah. That was at the end of the month of Rabīʿ al-Ākhir in the year thirty-six. The meeting of ʿAbd Allāh b. Salām and al-Ḥasan b. ʿAlī with ʿAlī, ؓ ʿAlī left Madinah with about nine hundred fighting men. ʿAbd Allāh b. Salām, ؓ, met ʿAlī while he was at al-Rabadhah. He took hold of the bridle of his horse and said: O Commander of the Faithful, do not leave it, for by God, if you leave it, the authority of the Muslims will never return to it. Some people reviled him, but ʿAlī said: Leave him, for he is an excellent man from among the Companions of the Messenger of God, may God bless him and grant him peace. Al-Ḥasan b. ʿAlī came to his father on the road and said: I forbade you, but you disobeyed me. Tomorrow you will be killed in a waste land with no one to help you. ʿAlī said to him: You keep moaning over me like a slave girl. What is it that you forbade me and I disobeyed you? He said: Did I not command you before the killing of ʿUthmān to leave the city so that he would not be killed while you were in it, and then some speaker might say or some talker might talk? Did I not command you not to accept the people's pledge of allegiance after the killing of ʿUthmān until the people of every garrison sent you their pledge? And I commanded you, when this woman and these two men went out, to sit in your house until they made peace, but you disobeyed me in all of that? ʿAlī said to him: As for your saying that I should leave before the killing of ʿUthmān, we were besieged just as he was besieged. As for my accepting the pledge before the pledges of the garrisons arrived, I disliked that this affair should be lost. As for my sitting while those people went where they went, do you want me to be like the hyena that is surrounded and about which it is said: She is not here, until its hamstring is cut and it comes out? If I do not look into what is incumbent upon me in this affair and what concerns me, then who will look into it? So restrain yourself from me, my son. ʿAlī's letter, ؓ, to the people of al-Kūfah When news reached him of what the people had done at al-Baṣrah, he wrote to the people of al-Kūfah with Muḥammad b. Abī Bakr and Muḥammad b. Jaʿfar: I have chosen you over the other garrisons and have turned to you because of what has happened. Be helpers and supporters for the religion of God, and rise up to us, for we desire reconciliation so that this community may become brothers again. They went off, and he sent to Madinah and took what he wanted of weapons and mounts. He stood among the people as an orator and said: God has honored us with Islam and raised us by it, and made us brothers after humiliation, fewness, mutual hatred, and distance. The people continued on that as long as God willed; Islam was their religion, truth was established among them, and the Book was their leader, until this man was struck down by the hands of those people whom Satan humiliated to stir up discord among this community. Indeed, this community will inevitably split, just as the communities before it split. We seek refuge in God from the evil of what is to come. Then he returned a second time and said: What is to come must inevitably be. Indeed, this community will split into seventy-three sects, the worst of which is a sect that loves me but does not act according to my deeds. You have witnessed and seen, so adhere to your religion, be guided by the guidance of your Prophet, follow his Sunnah, and turn away from what is unclear to you until you present it to the Book. Whatever the Qurʾān recognizes, adhere to it, and whatever it rejects, reject it. Be content with God as Lord, with Islam as religion, with Muḥammad as Prophet, and with the Qurʾān as judge and leader. ʿAlī's departure, ؓ, from al-Rabadhah intending al-Baṣrah He said: When he resolved to march from al-Rabadhah, a son of Rifāʿah b. Rāfiʿ stood up to him and said: O Commander of the Faithful, what do you want? And where are you taking us? He said: What we want and intend is reconciliation, if they accept it from us and respond to it. He said: And if they do not respond to it? He said: We leave them with their treachery, give them their right, and be patient. He said: And if they are not satisfied? He said: We leave them as long as they leave us. He said: And if they do not leave us? He said: We defend ourselves against them. He said: Then yes, indeed. Then al-Ḥajjāj b. Ghaziyyah al-Anṣārī stood up to him and said: I will satisfy you with action as you have satisfied me with words. By God, God will help me as He named us Anṣār (helpers). He said: A group from Ṭayyiʾ came to ʿAlī while he was at al-Rabadhah. It was said to him: These are a group who came from Ṭayyiʾ; among them are those who want to go out with you, and among them are those who want to greet you. He said: May God reward each one with good, and God has preferred the mujāhidūn over those who stay behind with a great reward [Qurʾān 4:95]. Then he marched from al-Rabadhah in his military array, riding a red camel and leading a bay horse. When he was at Fayd, a group from Asad and Ṭayyiʾ came to him and offered themselves to him. He said: Those with me are sufficient. A man from the people of al-Kūfah called ʿĀmir b. Maṭar al-Shaybānī came. ʿAlī said to him: What is behind you? He told him the news. He asked him about Abū Mūsā, and he said: If you want peace, Abū Mūsā is its man, but if you want fighting, he is not its man. ʿAlī said: By God, I want nothing but peace from those who rebelled against us. ʿAlī's receiving news of what happened at al-Baṣrah and with ʿUthmān b. Ḥunayf He marched on, and when he drew near al-Kūfah, the news came to him of what had happened in its full detail—of the killing of those who were killed among the people, of the expulsion of ʿUthmān b. Ḥunayf from al-Baṣrah, and of their seizure of the treasury funds. He began to say: O God, keep me safe from what You have afflicted Ṭalḥah and al-Zubayr with. When he reached Dhū Qār, ʿUthmān b. Ḥunayf came to him disfigured, with not a single hair on his face. He said: O Commander of the Faithful, you sent me to al-Baṣrah when I had a beard, and I have come to you beardless. He said: You have gained reward and good. About Ṭalḥah and al-Zubayr he said: O God, undo what they have tied, and do not confirm what they have made firm in their own minds, and show them evil in what they have done—meaning in this affair. ʿAlī's stay at Dhū Qār, ؓ ʿAlī stayed at Dhū Qār awaiting the answer to what he had written with Muḥammad b. Abī Bakr and his companion Muḥammad b. Jaʿfar. They had brought his letter to Abū Mūsā and had stood among the people carrying out his command, but they received no answer in anything. When evening came, some people of sound judgment went in to Abū Mūsā offering him obedience to ʿAlī. He said: That was yesterday's matter. Muḥammad and Muḥammad became angry and spoke harshly to him. He said to them: By God, the pledge to ʿUthmān is upon my neck and the neck of your companion. If fighting is unavoidable, we will not fight anyone until we have finished with the killers of ʿUthmān wherever they are and whoever they are. The two went to ʿAlī and told him the news while he was at Dhū Qār. He said to al-Ashtar: You are our man concerning Abū Mūsā and the one who interferes in everything! Go, you and Ibn ʿAbbās, and repair what you have corrupted. They went out and arrived at al-Kūfah, spoke to Abū Mūsā, and sought help against him from a number of the people of al-Kūfah. He stood among the people and said: O people, the Companions of Muḥammad, may God bless him and grant him peace, who accompanied him know God and His Messenger better than those who did not accompany him. You have a right over us, and I am delivering to you sincere advice. The right opinion is that you should not make light of God's authority and should not be bold against His command. This is a trial in which the sleeper is better than the wakeful, the wakeful is better than the sitter, the sitter is better than the stander, the stander is better than the rider, and the rider is better than the walker. Sheathe your swords, remove your spearheads, cut your bowstrings, and shelter the oppressed and the wronged until this affair is mended and this trial clears away. Ibn ʿAbbās and al-Ashtar returned to ʿAlī and told him the news. He sent al-Ḥasan and ʿAmmār b. Yāsir, and said to ʿAmmār: Go and repair what you have corrupted. They went until they entered the mosque. The first to greet them was Masrūq b. al-Ajdaʿ. He said to ʿAmmār: Why did you kill ʿUthmān? He said: Because he reviled our honors and struck our skins. He said: By God, you have not punished with the like of what you were punished with, and if you had been patient, it would have been better for the patient. He said: Abū Mūsā came out and met al-Ḥasan b. ʿAlī, embraced him, and said to ʿAmmār: O Abū al-Yaqẓān, did you attack the Commander of the Faithful ʿUthmān and kill him? He said: I did not do it, and that did not please me. Al-Ḥasan b. ʿAlī interrupted them and said to Abū Mūsā: Why do you discourage the people from us? For by God, we want nothing but reconciliation, and the like of the Commander of the Faithful is not to be feared in anything. He said: You have spoken the truth, may my father and mother be your ransom. But the one consulted is trusted. I heard the Prophet, may God bless him and grant him peace, say: There will be a trial in which the sitter is better than the stander, the stander is better than the walker, and the walker is better than the rider. God has made us brothers and has forbidden our blood and our property to one another. ʿAmmār became angry and reviled him, and said: O people, the Messenger of God, may God bless him and grant him peace, said that to him alone: "You sitting in it is better than you standing." A man from Banū Tamīm became angry on behalf of Abū Mūsā and insulted ʿAmmār, and others rose up. Abū Mūsā tried to restrain the people, the clamor increased, and voices rose. Abū Mūsā said: O people, obey me and be the best people of the best Arab community, to whom the oppressed resort and among whom the fearful are safe. When a trial comes, it makes things ambiguous, and when it departs, it makes them clear. Then he commanded the people to restrain their hands and stay in their homes. Zayd b. Ṣūḥān stood up and said: O people, march to the Commander of the Faithful and the master of the Muslims, march to him all together. Al-Qaʿqāʿ b. ʿAmr stood up and said: The truth is what the commander said, but the people must have a commander who restrains the oppressor, helps the oppressed, and unites the people. The Commander of the Faithful ʿAlī is fully capable of what he has undertaken, and he has been fair in his call; he only wants reconciliation, so march to him. ʿAbd Khayr stood up and said: The people are four factions: ʿAlī with those with him in the outskirts of al-Kūfah, Ṭalḥah and al-Zubayr at al-Baṣrah, Muʿāwiyah in al-Shām, and a faction in the Ḥijāz that does not fight and is of no use. Abū Mūsā said: Those are the best faction, and this is a trial. The standing of ʿAmmār and al-Ḥasan among the people on the pulpit calling for marching to ʿAlī, ؓ Then the people exchanged words. Then ʿAmmār and al-Ḥasan b. ʿAlī stood among the people on the pulpit calling them to march to the Commander of the Faithful, for he only wants reconciliation among the people. ʿAmmār heard a man reviling ʿĀʾishah, and said: Be silent, you who are ugly and reviled. By God, she is the wife of the Messenger of God, may God bless him and grant him peace, in this world and the hereafter, but God has tested you with her to know whether you obey Him or her. Al-Bukhārī narrated it. Ḥujr b. ʿAdī stood up and said: O people, march to the Commander of the Faithful: "Go forth, light and heavy, and strive with your wealth and your lives in the cause of God. That is better for you" [Qurʾān 9:41]. Whenever a man stood up urging the people to march, Abū Mūsā discouraged them from above the pulpit, while ʿAmmār and al-Ḥasan were with him on the pulpit, until al-Ḥasan b. ʿAlī said to him: Woe to you! Withdraw from us, may you have no mother, and leave our pulpit. It is said that ʿAlī sent al-Ashtar, who removed Abū Mūsā from al-Kūfah and expelled him from the governor's palace that very night. The people responded to the call to march, and nine thousand went out with al-Ḥasan by land and on the Tigris. It is said that twelve thousand and one man marched with him. They came to ʿAlī at Dhū Qār, and he met them partway on the road with a group, including Ibn ʿAbbās. He welcomed them and said: O people of al-Kūfah, you have met the kings of the Persians and dispersed their gatherings. I have called you to witness with us our brothers from the people of al-Baṣrah. If they return, that is what we want, and if they refuse, we will treat them with gentleness until they begin wronging us. We will not neglect any matter in which there is righteousness, but will prefer it over what contains corruption, if God Almighty wills. They gathered with him at Dhū Qār. Some of the famous leaders who joined ʿAlī Among the famous leaders who joined ʿAlī were al-Qaʿqāʿ b. ʿAmr, Saʿr b. Mālik, Hind b. ʿAmr, al-Haytham b. Shihāb, Zayd b. Ṣūḥān, al-Ashtar, ʿAdī b. Ḥātim, al-Musayyab b. Najabah, Yazīd b. Qays, Ḥujr b. ʿAdī, and their like. The entire tribe of ʿAbd al-Qays was between ʿAlī and al-Baṣrah waiting for him, and they were in the thousands. The reason ʿAlī refrained from killing the killers of ʿUthmān, ؓ ʿAlī sent al-Qaʿqāʿ as an envoy to Ṭalḥah and al-Zubayr in al-Baṣrah, calling them to unity and concord, and stressing to them the gravity of division and disagreement. Al-Qaʿqāʿ went to al-Baṣrah and began with ʿĀʾishah, the Mother of the Believers, saying: "O mother, what brought you to this town?" She said: "O my son, to set things right among the people." He asked her to send for Ṭalḥah and al-Zubayr to attend before her, so they came. Al-Qaʿqāʿ said: "I asked the Mother of the Believers what brought her here, and she said: setting things right among the people." They said: "We are likewise." He said: "Then tell me the nature of this setting right. By God, if we come to know it, we shall surely make peace, and if we reject it, we shall not make peace." They said: "The killers of ʿUthmān. If this matter is left unattended, that would be to abandon the Qurʾān." He said: "You have killed those among the people of al-Baṣrah whom you regarded as the killers of ʿUthmān. Before killing them you were closer to uprightness than you are today. You killed six hundred men, and six thousand became angry on their behalf and withdrew from you, leaving from among you. You sought Ḥurqūṣ b. Zuhayr but six thousand prevented you. If you leave them alone, you fall into what you speak of, and if you fight them, they may gain the upper hand over you. What you feared and were wary of in this matter is greater than what you seek to repel and gather against." Meaning: your desire to kill the killers of ʿUthmān is a good aim, but it entails a corruption greater than it; just as you were unable to exact revenge for ʿUthmān from Ḥurqūṣ b. Zuhayr because six thousand rose to protect him from anyone wanting to kill him, ʿAlī has a stronger excuse in deferring the killing of ʿUthmān's killers now, for he has merely delayed killing them until he can gain power over them after this, since the word in all the garrison towns is divided against him. Then he informed them that a host from Rabīʿah and Muḍar had resolved to fight them because of this matter that had taken place. ʿĀʾishah, the Mother of the Believers, said to him: "What do you say, then?" He said: "I say: the remedy for this affair that has occurred is to calm it. When calm settles, they will pull apart. If you pledge allegiance to us, that is a mark of good and glad tidings of mercy and the attainment of vengeance. If you refuse anything but obstinate persistence in this affair and starting it anew, that would be a mark of evil and the passing away of this dominion. Choose well-being and you will be granted it. Be keys to good as you were at first, and do not expose us to trial lest you yourselves be exposed to it, and God may cast down us and you. By God, I speak this word of mine and summon you to it, yet I fear it will not be completed until God takes what He requires of this community, whose worldly goods have become little and upon which what has befallen has befallen. This affair that has occurred is a momentous matter, not like one man killing another, nor a band killing a man, nor a tribe killing a tribe." They said: "You have spoken rightly and well, so go back. If ʿAlī comes with the same view as yours, the matter will be set right." ʿĀʾishah adopts al-Qaʿqāʿ's view and peace with ʿAlī ؓ He said: He returned to ʿAlī and told him, and it pleased him. The people were on the verge of peace, which displeased those whom it displeased and pleased those whom it pleased. ʿĀʾishah sent word to ʿAlī informing him that she had come only to set things right. These and those rejoiced. ʿAlī rose to address the people and spoke of the Age of Ignorance and its wretchedness, and of Islam and the happiness of its people through concord and unity, and that God gathered them after their Prophet, ﷺ, behind the caliph Abū Bakr al-Ṣiddīq, then after him behind ʿUmar b. al-Khaṭṭāb, then behind ʿUthmān, then this event occurred that certain people dragged upon this community, people who sought this world, envied the one God had favored with it and with the excellence He had bestowed, and wished to turn Islam and matters back on their heels, but God attains His purpose. Then he said: "Lo, I am departing tomorrow, so depart, and let no one depart with me who aided against ʿUthmān in any matter concerning the people." The gathering of ʿUthmān's killers ؓ When he said this, a group of their leaders gathered, such as al-Ashtar al-Nakhaʿī, Shurayḥ b. Awfā, ʿAbd Allāh b. Sabaʾ known as Ibn al-Sawdāʾ, Sālim b. Thaʿlabah, ʿIlbāʾ b. al-Haytham, and others, in two thousand five hundred men, and not a single companion was among them, praise be to God. They said: "What is this view? By God, ʿAlī is more knowledgeable of the Book of God, and he is one who seeks the killers of ʿUthmān and is closer to acting on that. Yet he said what you heard. Tomorrow he will gather the people against you, and the people all mean you. How will you fare, few as you are amid their multitude?" Al-Ashtar said: "We know the view of Ṭalḥah and al-Zubayr regarding us. As for ʿAlī's view, we have not known it until today. If he has made peace with them, then they have made peace over our blood. If that is so, we shall join ʿAlī to ʿUthmān, and the people will be satisfied with us keeping silent." Ibn al-Sawdāʾ said: "What a bad idea you have. If we killed him, we would be killed. For we, O band of ʿUthmān's killers, are two thousand five hundred, while Ṭalḥah and al-Zubayr and their companions are five thousand, and you have no strength against them, and they mean only you." ʿIlbāʾ b. al-Haytham said: "Leave them and let us withdraw until we attach ourselves to some region and seek protection there." Ibn al-Sawdāʾ said: "What a bad thing you have said. By God, then the people would snatch you away." Then Ibn al-Sawdāʾ, may God disfigure him, said: "O people, your might lies in mingling with the crowd. When the people meet, instigate the fighting, and do not give them leisure to deliberate. Whoever you are with will find no choice but to defend himself, and God will occupy Ṭalḥah and al-Zubayr and those with them away from what you dislike." They saw the merit of the plan and dispersed upon it. ʿAlī set out in the morning, passed by ʿAbd al-Qays, and they marched with him until they halted at al-Zāwiyah. From there he marched toward al-Baṣrah, and Ṭalḥah and al-Zubayr and those with them marched to meet him. They met at the palace of ʿUbayd Allāh b. Ziyād, and the people encamped each in a direction, while ʿAlī preceded his army, and they kept catching up with him. They stayed three days with messengers passing between them. That was in the middle of Jumādā al-Ākhirah, year thirty-six. Some people advised Ṭalḥah and al-Zubayr to seize the opportunity against the killers of ʿUthmān, but they said: "ʿAlī has counseled calming this matter, and we have sent to him proposing peace on that basis." ʿAlī rose to address the people, and al-Aʿwar b. Bunān al-Minqarī stood before him and asked him about his coming against the people of al-Baṣrah. He said: "To set things right and extinguish the blaze, so that the people may unite upon good and the unity of this community be restored." He said: "What if they do not answer us?" He said: "We leave them alone as long as they leave us alone." He said: "What if they do not leave us alone?" He said: "We defend ourselves against them." He said: "Do they have in this matter the like of what we have?" He said: "Yes." Abū Salāmah al-Dālānī stood before him and said: "Do these people have any argument in what they seek of this blood, if they intend God thereby?" He said: "Yes." He said: "Do you have an argument in your delaying it?" He said: "Yes." He said: "What will be our state and theirs if we are tested tomorrow?" He said: "I hope that no one of us or of them will be killed whose heart was made pure for God, but God will admit him to Paradise." And he said in his sermon: "O people, withhold your hands and your tongues from these people. Beware of getting ahead of us, for the one who is defeated tomorrow is the one who is refuted today." Al-Aḥnaf b. Qays joins ʿAlī During that interval al-Aḥnaf b. Qays came with a group and joined ʿAlī — he had previously prevented Ḥurqūṣ b. Zuhayr from Ṭalḥah and al-Zubayr — and he had pledged allegiance to ʿAlī in Madinah. That was because he had come to Madinah while ʿUthmān was under siege, and he asked ʿĀʾishah, Ṭalḥah, and al-Zubayr: "If ʿUthmān is killed, to whom shall I pledge allegiance?" They said: "Pledge allegiance to ʿAlī." When ʿUthmān was killed, he pledged allegiance to ʿAlī. He said: "Then I returned to my people, and after that there came to me something more dreadful, until people said: 'This is ʿĀʾishah who has come to seek vengeance for ʿUthmān.' I was confounded in my affair as to whom I should follow, but God benefited me with a ḥadīth I heard from Abū Bakrah. He said: The Messenger of God, ﷺ, said, when news reached him that the Persians had made a daughter of Kisrā their ruler: 'A people will not prosper who entrust their affair to a woman.' The origin of this ḥadīth is in Ṣaḥīḥ al-Bukhārī. The point is that when al-Aḥnaf went over to ʿAlī with six thousand men, he said to ʿAlī: "If you wish, I will fight with you, and if you wish, I will hold back from you ten thousand swords." He said: "Hold back from us ten thousand swords." Then ʿAlī sent word to Ṭalḥah and al-Zubayr saying: "If you are still upon what you parted with al-Qaʿqāʿ b. ʿAmr upon, then hold off until we alight and consider this matter." They sent back in answer to his message: "We are upon what we parted with al-Qaʿqāʿ b. ʿAmr upon, namely making peace among the people." So hearts were reassured and became calm, and each party gathered with its companions of the two armies. When evening came, ʿAlī sent ʿAbd Allāh b. ʿAbbās to them, and they sent to him Muḥammad b. Ṭalḥah al-Sajjād. The fighting intensifies between ʿAlī's army and ʿĀʾishah's army ؓ The people spent the night in the best of nights, while ʿUthmān's killers spent the night in the worst of nights, consulting one another. They resolved to stir up war before dawn. They rose before daybreak, nearly two thousand men, and each group went off to their kin. They fell upon them with swords, and every faction rose to protect their people. The people rose from their sleep to their weapons and said: "What is this?" They said: "The people of al-Kūfah raided us at night and attacked us by surprise and betrayed us." They thought this was from the main body of ʿAlī's companions. The matter reached ʿAlī, and he said: "What is wrong with the people?" They said: "The people of al-Baṣrah attacked us by night." Each party rushed to their weapons, donned their armor, mounted their horses, and not one of them realized what had actually brought about the matter. God's command is a decree decreed. War broke out and the two parties faced each other. With ʿAlī there had gathered twenty thousand, and around ʿĀʾishah and those with her gathered about thirty thousand. War stood on its leg, champions came forth in single combat, and brave men wheeled about. To God we belong and to Him we return. The Sabaʾiyyah, the companions of Ibn al-Sawdāʾ, may God disfigure him, did not cease killing, while ʿAlī's crier called out: "Hold back! Hold back!" but no one listened. Kaʿb b. Sūr, the judge of al-Baṣrah, came and said: "O Mother of the Believers, intervene among the people; perhaps God will set things right through you." She sat in her howdah atop her camel, and they covered the howdah with coats of mail. She came and stood where she could see the people in their battle. They clashed and wheeled about. Among those who met in single combat were al-Zubayr and ʿAmmār. ʿAmmār kept prodding him with the spear, while al-Zubayr held back from him, saying: "Will you kill me, O Abu al-Yaqẓān?" He said: "No, O Abū ʿAbd Allāh." Al-Zubayr only held back because of the saying of the Messenger of God, ﷺ: "The transgressing party will kill you." Otherwise al-Zubayr was more capable against him than he was against al-Zubayr, so for this reason he held back from him. It was their custom on that day not to finish off a wounded man nor to pursue a fleeing one. Yet with this a great many people were killed, until ʿAlī said to his son al-Ḥasan: "O my son, would that your father had died twenty years before this day." He said to him: "O father, I had been forbidding you from this." From Abū Bakrah: When the fighting intensified on the Day of the Camel and ʿAlī saw heads being struck off, he took his son al-Ḥasan and clasped him to his chest, then said: "To God we belong, O Ḥasan! What good can be hoped for after this!" The killing of al-Zubayr and Ṭalḥah When the two armies mounted and the two hosts came in sight of one another, ʿAlī sought al-Zubayr and Ṭalḥah to speak with them. They came together until the necks of their horses intertwined. It is said that he said to them: "I see you have gathered horses and men and numbers. Have you prepared an excuse for the Day of Resurrection for this? Fear God, and do not be like the woman who unraveled her spinning after it was strong, breaking it into strands. Was I not your brother in your religion, you forbidding my blood and I forbidding yours? Has any new event made my blood lawful to you?" Ṭalḥah said: "You incited against ʿUthmān." ʿAlī said: "On that day God will pay them their due in full" [al-Nūr: 25]. Then he said: "May God curse the killers of ʿUthmān." Then he said: "O Ṭalḥah, you have brought the wife of the Messenger of God, ﷺ, to fight by her side, while you kept your own wife at home! Did you not pledge allegiance to me?" He said: "I pledged allegiance to you with the sword at my neck." He said to al-Zubayr: "What brought you out?" He said: "You, and I do not see you more entitled to this matter than myself." ʿAlī said to him: "Do you remember the day I passed with the Messenger of God, ﷺ, among the Banū Ghanm, and he looked at me and smiled, and I smiled at him, and you said: 'The son of Abū Ṭālib never abandons his conceit'? The Messenger of God, ﷺ, said to you: 'He is not conceited. You shall fight him, and you will be in the wrong toward him.'" Al-Zubayr said: "By God, yes. Had I remembered it, I would not have made this journey of mine. By God, I shall not fight you." From Rifāʿah b. Iyās b. Abī Iyās, from his father, from his grandfather, who said: I heard ʿAlī say to Ṭalḥah on the Day of the Camel: "Did you not hear the Messenger of God, ﷺ, say: 'O God, befriend the one who befriends him, and be an enemy to the one who is his enemy'?" He said: "Yes." And he turned away. Al-Bazzār deemed it odd, and it is worthy of that. Al-Zubayr returned to ʿĀʾishah and told her that he had sworn an oath not to fight ʿAlī. His son ʿAbd Allāh said to him: "You gathered the people, then when they came in sight of one another you withdrew from among them. Expiate your oath and be present." So he freed a slave of his named Makḥūl, though it is said Sarjis. It has also been said that he turned away from fighting only when he saw ʿAmmār with ʿAlī, for he had heard the Messenger of God, ﷺ, say to ʿAmmār: "The transgressing party will kill you," and he feared ʿAmmār would be killed that day. In my view, if the ḥadīth we cited is sound from him, then nothing turned him back other than it, and it is far-fetched that he would expiate his oath and then attend and fight ʿAlī afterward. God knows best. The point is that when al-Zubayr returned on the Day of the Camel, he traveled until he halted in a valley called Wādī al-Sibāʿ. ʿAmr b. Jurmūz followed him, came upon him while he was sleeping, and killed him treacherously, as we shall mention in detail. As for Ṭalḥah, a stray arrow came to him in the battle – it is said that Marwān b. al-Ḥakam shot it at him, but Allah knows best. It pierced his leg together with his horse, and the horse bolted with him. He began to say: “To me, servants of Allah, to me, servants of Allah.” A mawlā of his followed him and caught the horse. He said to him: “Woe to you, bring me to the houses.” His leather sock filled with blood, so he said to his servant: “Pull it off and mount behind me.” That was because blood had drained him and he had grown weak. The servant mounted behind him and brought him to a house in al-Baṣrah, where he died, ؓ. ʿĀʾishah’s request to raise the muṣḥaf when the fighting intensified ʿĀʾishah, ؓ, advanced in her howdah and handed Kaʿb b. Sūr, the judge of al-Baṣrah, a muṣḥaf and said: “Call them to it.” That was when the war grew fierce and the fighting blazed, after al-Zubayr had withdrawn and Ṭalḥah had been killed, ؓ. When Kaʿb b. Sūr advanced with the muṣḥaf calling the people to it, the vanguard of the Kufan army met him, namely ʿAbd Allah b. Sabaʾ – Ibn al-Sawdāʾ – and his followers. They were ahead of the army, killing whomever of the people of al-Baṣrah they could, stopping for no one. When they saw Kaʿb b. Sūr raising the muṣḥaf, they shot him with their arrows in a single volley and killed him. The assault on the howdah of the Mother of the Believers ʿĀʾishah, ؓ The arrows reached the howdah of the Mother of the Believers ʿĀʾishah, ؓ. She began to call out: “Allah, Allah! O my sons, remember the Day of Reckoning.” She raised her hands, supplicating against that band of the killers of ʿUthmān, and the people raised their voices with her in supplication until the clamor reached ʿAlī. He said: “What is this?” They said: “The Mother of the Believers is supplicating against the killers of ʿUthmān and their partisans.” He said: “O Allah, curse the killers of ʿUthmān.” That band did not cease shooting arrows at her howdah until it became like a hedgehog. She began urging the people to prevent and restrain them. Muḍar charged with the charge of furious zeal and drove them off until the charge reached the place where ʿAlī b. Abī Ṭālib was. He said to his son Muḥammad b. al-Ḥanafiyyah: “Woe to you, advance with the banner.” He could not, so ʿAlī took it from his hand and advanced with it. The war began to ebb and flow: now for the people of al-Baṣrah, now for the people of al-Kūfah, until a great many and a vast multitude were killed. No battle was seen in which there were more severed hands and feet than this one. ʿĀʾishah kept urging the people against that band of the killers of ʿUthmān. She looked to her right and said: “Who are these people?” They said: “We are Bakr b. Wāʾil.” She said: “About you the poet says: They came to us with iron as though they were, from lofty might, Bakr b. Wāʾil.” Then Banū Nājiyah came to her, then Banū Ḍabbah, and a great many of them were killed around her. It is said that the hands of seventy men were cut off while she was holding the nose rein of the camel. The defense of the rein of ʿĀʾishah’s camel by Banū ʿAdī b. ʿAbd Manāf When they were weakened, Banū ʿAdī b. ʿAbd Manāf advanced and fought fiercely. They raised the head of the camel. That band began to aim at the camel and said: “The fighting will not cease as long as this camel stands.” The head of the camel was in the hand of ʿUmayrah b. Yathribī, and his brother ʿAmr b. Yathribī was killed. He was among the famous brave men and renowned horsemen. Hind b. ʿAmr al-Jamalī advanced against him, and Ibn Yathribī killed him. Then ʿIlbāʾ b. al-Haytham made for him, and Ibn Yathribī killed him too. He killed Sayḥān b. Ṣūḥān, and Ṣaʿṣaʿah b. Ṣūḥān was gravely wounded. ʿAmmār called him to single combat, and he came out to him. They fought between the two lines – ʿAmmār that day was ninety years old, wearing a fur garment, his waist tied with a rope of palm fiber. The people said: “Indeed we belong to Allah and to Him we return. Now ʿAmmār will join his companions.” Ibn Yathribī struck him with the sword, and ʿAmmār warded it off with his leather shield. The sword bit into it and stuck. ʿAmmār struck him and cut off his two legs, then took him captive before ʿAlī. He said: “Spare me, O Commander of the Believers.” He said: “After three whom you killed?” Then he ordered him killed. The camel’s rein passed to a man after him from Banū ʿAdī whom he had deputized. Rabīʿah al-ʿAqīlī came out against him, and they fought until each killed his opponent. Al-Ḥārith al-Ḍabbī took the rein, and none was seen fiercer than he. He began to say: “We are Banū Ḍabbah, companions of the camel, we fight the foe when the foe dismounts. We mourn Ibn ʿAffān at the spearheads. Death is sweeter to us than honey. Return to us our elder, then enough.” It has been said that these verses are by Wasīm b. ʿAmr al-Ḍabbī. Whenever one of those holding the camel was killed, another advanced, until forty men of them were killed. ʿĀʾishah said: “My camel remained upright until I lost the voices of Banū Ḍabbah.” Then seventy men of Quraysh took the rein, each one killed after his companion. Among them was Muḥammad b. Ṭalḥah, known as al-Sajjād. He said to ʿĀʾishah: “Command me with your command, O mother.” She said: “I command you to be like the better of the two sons of Adam.” He refused to withdraw and stood firm in his place, saying: “Ḥā Mīm, they will not be helped.” A band advanced against him and attacked and killed him. Afterwards each of them claimed to have killed him. One of them had stabbed him with a short spear and pierced him through, saying: “And a disheveled one, steadfast in the signs of his Lord, little of harm as the eye sees, a Muslim. I tore with the spear the collar of his shirt, and he fell prostrate on his hands and mouth. He adjured me by Ḥā Mīm while the spear was thrusting, why did he not recite Ḥā Mīm before advancing? For no reason except that he did not follow ʿAlī; and whoever does not follow the truth will regret.” ʿAmr b. al-Ashraf took the rein, and no one approached him but he slashed his nose with the sword. Al-Ḥārith b. Zuhayr al-Azdī came to him saying: “O our mother, O best mother we know, do you not see how many a brave man is wounded? His crown and wrist are cut off.” They exchanged two blows and each killed his companion. The people of courage, chivalry, and bravery surrounded ʿĀʾishah. None took the banner and the rein but a renowned brave man, who killed whoever aimed at him and then was killed afterwards. One of them put out the eye of ʿAdī b. Ḥātim that day. Then ʿAbd Allah b. al-Zubayr advanced and took the camel’s rein without speaking. It was said to ʿĀʾishah: “He is your son, your sister’s son.” She said: “What a bereavement for Asmāʾ!” Mālik b. al-Ḥārith al-Ashtar al-Nakhaʿī came, and they fought. Al-Ashtar struck him on the head and wounded him severely, and ʿAbd Allah struck him a light blow. Then they grappled and fell to the ground wrestling. ʿAbd Allah b. al-Zubayr began to say: “Kill me and Mālik, and kill Mālik with me.” He sent it forth as a proverb. The people did not know who Mālik was; he was known only as al-Ashtar. The companions of ʿAlī and ʿĀʾishah charged and rescued them both. ʿAbd Allah b. al-Zubayr was wounded on the Day of the Camel, from this wound, thirty-seven wounds, and Marwān b. al-Ḥakam was also wounded. The hamstringing of ʿĀʾishah’s camel, ؓ Then a man came and struck the camel on its legs, hamstrung it, and it fell to the ground. A bellowing was heard from it such as none was heard fiercer or more piercing. The last one in whose hand the rein was Zufar b. al-Ḥārith, and the camel was hamstrung while it was in his hand. It is said that he and Bujayr b. Duljah agreed to hamstring it. It is said that the one who advised hamstringing it was ʿAlī. It is also said: al-Qaʿqāʿ b. ʿAmr, lest the Mother of the Believers be struck, for she had become a target for the archers, and whoever held the rein a target for the spears, and so that this stand in which the people were perishing might come to an end. When the camel fell to the ground, those around it fled. The howdah of ʿĀʾishah was carried away, and it was like a hedgehog from the multitude of arrows. A crier of ʿAlī called out among the people: “No fugitive is to be pursued, no wounded man is to be finished off, and they are not to enter the houses.” ʿAlī ordered a band to carry the howdah from among the slain, and ordered Muḥammad b. Abī Bakr and ʿAmmār to pitch a tent over her. Her brother Muḥammad came to her and asked: “Did any wound reach you?” She said: “What is it to you, O son of the Khathʿamī woman?” ʿAmmār greeted her and said: “How are you, O mother?” She said: “I am not a mother to you.” He said: “Indeed you are, even if you dislike it.” ʿAlī b. Abī Ṭālib came to her greeting and said: “How are you, O mother?” She said: “Well.” He said: “May Allah forgive you.” The notables of the people came to her, commanders and dignitaries, greeting her. It is said that Aʿyan b. Ḍubayʿah al-Mujāshiʿī peered into the howdah. She said: “Away with you, may Allah curse you.” He said: “By Allah, I see nothing but a ḥumayrāʾ.” She said: “May Allah rend your veil, cut off your hand, and expose your nakedness.” He was killed in al-Baṣrah, stripped, his hand cut off, and thrown naked into a ruin among the ruins of al-Azd. ʿĀʾishah’s entry into al-Baṣrah accompanied by her brother Muḥammad b. Abī Bakr When night came, the Mother of the Believers entered al-Baṣrah, accompanied by her brother Muḥammad b. Abī Bakr. She alighted in the house of ʿAbd Allah b. Khalaf al-Khuzāʿī – the greatest house in al-Baṣrah – with Ṣafiyyah bt. al-Ḥārith b. Ṭalḥah b. Abī Ṭalḥah b. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār, who was the mother of Ṭalḥah al-Ṭalaḥāt b. ʿAbd Allah b. Khalaf. The wounded slipped away from among the slain and entered al-Baṣrah. ʿAlī remained outside al-Baṣrah for three days. ʿAlī’s passing by the slain of the Camel, his praying over them, and the number of the slain ʿAlī walked among the slain. Whenever he passed a man he recognized, he asked mercy for him and said: “It grieves me to see Quraysh struck down.” It is mentioned that ʿAlī passed by Ṭalḥah b. ʿUbayd Allah while he was slain and said: “Alas for you, O Abū Muḥammad. Indeed we belong to Allah and to Him we return. By Allah, you were as the poet said: A youth whom wealth brought near to his friend when he was rich, and poverty drove him far.” Then ʿAlī prayed over the slain of both parties, and singled out Quraysh with a prayer among them. Then he gathered what was found belonging to the companions of ʿĀʾishah in the camp and ordered that it be carried to the mosque of al-Baṣrah. Whoever recognized anything belonging to their people was to take it, except weapons that were in the armories bearing the mark of the sultan. The total number of those killed on the Day of the Camel from both parties was ten thousand: five thousand from these and five thousand from those, may Allah have mercy on them and be pleased with the Companions among them. The Sabaʾiyyah and the division of the wealth of the companions of Ṭalḥah and al-Zubayr Some of ʿAlī’s companions asked him to divide among them the wealth of the companions of Ṭalḥah and al-Zubayr, but he refused them. The Sabaʾiyyah maligned him and said: “How is their blood lawful to us while their wealth is not lawful to us?” That reached ʿAlī, and he said: “Which of you would like the Mother of the Believers to fall to his share?” The people fell silent. For this reason, when he entered al-Baṣrah, he distributed the wealth of the public treasury among his companions, and each man received five hundred. He said: “You will have the like of it from Syria in your stipends.” The Sabaʾiyyah spoke against him about that too and disparaged him from behind.

265. Tarikh (al-Tabari) 2062No grade recorded

     فَصْلٌ ( وَلَمَّا فَرَغَ عَلِيٌّ مِنْ أَمْرِ الْجَمَلِ   ) ذهاب الأحنف بن قيس على علي بعد رجوعه من الجمل وَلَمَّا فَرَغَ عَلِيٌّ مِنْ أَمْرِ الْجَمَلِ أَتَاهُ وُجُوهُ النَّاسِ يُسَلِّمُونَ عَلَيْهِ، فَكَانَ فِيمَنْ جَاءَهُ الْأَحْنَفُ بْنُ قَيْسٍ فِي بَنِي سَعْدٍ - وَكَانُوا قَدِ اعْتَزَلُوا الْقِتَالَ - فَقَالَ لَهُ عَلِيٌّ: تَرَبَّصْتَ - يَعْنِي بِنَا - فَقَالَ: مَا كُنْتُ أُرَانِي إِلَّا قَدْ أَحْسَنْتُ، وَبِأَمْرِكَ كَانَ مَا كَانَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَارْفُقْ فَإِنَّ طَرِيقَكَ الَّذِي سَلَكْتَ بِعِيدٌ، وَأَنْتَ إِلَيَّ غَدًا أَحْوَجُ مِنْكَ أَمْسِ، فَاعْرِفْ إِحْسَانِي، وَاسْتَبْقِ مَوَدَّتِي لِغَدٍ، وَلَا تَقُلْ مِثْلَ هَذَا فَإِنِّي لَمْ أَزَلْ لَكَ نَاصِحًا. تأمير ابن عباس وتولية زياد الخراج قَالُوا: ثُمَّ دَخَلَ عَلِيٌّ الْبَصْرَةَ يَوْمَ الِاثْنَيْنِ، فَبَايَعَهُ أَهْلُهَا عَلَى رَايَاتِهِمْ، حَتَّى الْجَرْحَى وَالْمُسْتَأْمِنَةُ. وَجَاءَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ الثَّقَفِيُّ، فَبَايَعَهُ فَقَالَ لَهُ عَلِيٌّ: أَيْنَ الْمَرِيضُ - يَعْنِي أَبَاهُ ؟ فَقَالَ: إِنَّهُ وَاللَّهِ مَرِيضٌ يَا أَمِيرَ الْمُؤْمِنِينَ، وَإِنَّهُ عَلَى مَسَرَّتِكَ لَحَرِيصٌ. فَقَالَ: امْشِ أَمَامِي، فَمَضَى إِلَيْهِ فَعَادَهُ، وَاعْتَذَرَ إِلَيْهِ أَبُو بَكْرَةَ فَعَذَرَهُ، وَعَرَضَ عَلَيْهِ الْبَصْرَةَ فَامْتَنَعَ وَقَالَ: رَجُلٌ مِنْ أَهْلِكَ يَسْكُنُ إِلَيْهِ النَّاسُ. وَأَشَارَ عَلَيْهِ بِابْنِ عَبَّاسٍ فَوَلَّاهُ عَلَى الْبَصْرَةِ، وَجَعَلَ مَعَهُ زِيَادَ بْنَ أَبِيهِ عَلَى الْخَرَاجِ وَبَيْتِ الْمَالِ، وَأَمَرَ ابْنَ عَبَّاسٍ أَنْ يَسْمَعَ مِنْ زِيَادٍ وَكَانَ زِيَادٌ مُعْتَزِلًا. دخول علي على عائشة في دار إقامتها ؓ ثُمَّ جَاءَ عَلِيٌّ إِلَى الدَّارِ الَّتِي فِيهَا أُمُّ الْمُؤْمِنِينَ عَائِشَةُ، فَاسْتَأْذَنَ وَدَخَلَ فَسَلَّمَ عَلَيْهَا وَرَحَّبَتْ بِهِ، وَإِذَا النِّسَاءُ فِي دَارِ بَنِي خَلَفٍ يَبْكِينَ عَلَى مَنْ قُتِلَ مِنْهُمْ ; عَبْدُ اللَّهِ وَعُثْمَانُ ابْنَا خَلَفٍ، فَعَبْدُ اللَّهِ قُتِلَ مَعَ عَائِشَةَ، وَعُثْمَانُ قُتِلَ مَعَ عَلِيٍّ، فَلَمَّا دَخَلَ عَلِيٌّ قَالَتْ لَهُ صَفِيَّةُ امْرَأَةُ عَبْدِ اللَّهِ أُمُّ طَلْحَةَ الطَّلَحَاتِ: أَيْتَمَ اللَّهُ مِنْكَ أَوْلَادَكَ كَمَا أَيْتَمْتَ أَوْلَادِي. فَلَمْ يَرُدَّ عَلَيْهَا عَلِيٌّ شَيْئًا، فَلَمَّا خَرَجَ أَعَادَتْ عَلَيْهِ الْمَقَالَةَ أَيْضًا، فَسَكَتَ فَقَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَتَسْكُتُ عَنْ هَذِهِ الْمَرْأَةِ وَهِيَ تَقُولُ مَا تَسْمَعُ ؟ فَقَالَ: وَيْحَكَ ! إِنَّا أُمِرْنَا أَنْ نَكُفَّ عَنِ النِّسَاءِ وَهُنَّ مُشْرِكَاتٌ، أَفَلَا نَكُفُّ عَنْهُنَّ وَهُنَّ مُسْلِمَاتٌ ؟ ! فَقَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ عَلَى الْبَابِ رَجُلَيْنِ يَنَالَانِ مِنْ عَائِشَةَ. فَأَمَرَ عَلِيٌّ الْقَعْقَاعَ بْنَ عَمْرٍو أَنْ يَجْلِدَ كُلَّ وَاحِدٍ مِنْهُمَا مِائَةً، وَأَنْ يُخْرِجَهُمَا مِنْ ثِيَابِهِمَا. وَقَدْ سَأَلَتْ عَائِشَةُ عَمَّنْ قُتِلَ مَعَهَا مِنَ الْمُسْلِمِينَ وَمَنْ قُتِلَ مِنْ عَسْكَرِ عَلِيٍّ، فَجَعَلَتْ كُلَّمَا ذُكِرَ لَهَا وَاحِدٌ تَرَحَّمَتْ عَلَيْهِ وَدَعَتْ لَهُ. تجهيز علي عائشة ؓ من البصرة وَلَمَّا أَرَادَتْ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ الْخُرُوجَ مِنَ الْبَصْرَةِ بَعَثَ إِلَيْهَا عَلِيٌّ، ؓ، بِكُلِّ مَا يَنْبَغِي مِنْ مَرْكَبٍ وَزَادٍ وَمَتَاعٍ وَغَيْرِ ذَلِكَ، وَأَذِنَ لِمَنْ نَجَا مِمَّنْ جَاءَ فِي جَيْشِهَا أَنْ يَرْجِعَ مَعَهَا، إِلَّا أَنْ يُحِبَّ الْمَقَامَ، وَاخْتَارَ لَهَا أَرْبَعِينَ امْرَأَةً مِنْ نِسَاءِ أَهْلِ الْبَصْرَةِ الْمَعْرُوفَاتِ. وَسَيَّرَ مَعَهَا أَخَاهَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ، فَلَمَّا كَانَ الْيَوْمُ الَّذِي ارْتَحَلَتْ فِيهِ، جَاءَ عَلِيٌّ فَوَقَفَ عَلَى الْبَابِ وَحَضَرَ النَّاسُ مَعَهُ وَخَرَجَتْ مِنَ الدَّارِ فِي الْهَوْدَجِ، فَوَدَّعَتِ النَّاسَ وَدَعَتْ لَهُمْ وَقَالَتْ: يَا بَنِيَّ لَا يَعْتِبْ بَعْضُنَا عَلَى بَعْضٍ، إِنَّهُ وَاللَّهِ مَا كَانَ بَيْنِي وَبَيْنَ عَلِيٍّ فِي الْقِدَمِ إِلَّا مَا يَكُونُ بَيْنَ الْمَرْأَةِ وَأَحْمَائِهَا، وَإِنَّهُ عَلَى مَعْتَبَتِي لَمِنَ الْأَخْيَارِ. فَقَالَ عَلِيٌّ: صَدَقَتْ وَاللَّهِ مَا كَانَ بَيْنِي وَبَيْنَهَا إِلَّا ذَاكَ وَإِنَّهَا لَزَوْجَةُ نَبِيِّكُمْ، ﷺ، فِي الدُّنْيَا وَالْآخِرَةِ، وَسَارَ عَلِيٌّ مَعَهَا مُوَدِّعًا وَمُشَيِّعًا أَمْيَالًا وَسَرَّحَ بَنِيهِ مَعَهَا بَقِيَّةَ ذَلِكَ الْيَوْمِ - وَكَانَ يَوْمَ السَّبْتِ مُسْتَهَلَّ رَجَبٍ سَنَةَ سِتٍّ وَثَلَاثِينَ - وَقَصَدَتْ فِي مَسِيرِهَا ذَلِكَ إِلَى مَكَّةَ، فَأَقَامَتْ بِهَا إِلَى أَنْ حَجَّتْ عَامَهَا ذَلِكَ، ثُمَّ رَجَعَتْ إِلَى الْمَدِينَةِ، ؓ وَأَمَّا مَرْوَانُ بْنُ الْحَكَمِ فَإِنَّهُ لَمَّا فَرَّ اسْتَجَارَ بِمَالِكِ بْنِ مِسْمَعٍ فَأَجَارَهُ وَوَفَّى لَهُ، وَلِهَذَا كَانَ بَنُو مَرْوَانَ يُكْرِمُونَ مَالِكًا وَيُشَرِّفُونَهُ. وَيُقَالُ: إِنَّهُ نَزَلَ دَارَ بَنِي خَلَفٍ فَلَمَّا خَرَجَتْ عَائِشَةُ، خَرَجَ مَعَهَا، فَلَمَّا سَارَتْ هِيَ إِلَى مَكَّةَ سَارَ هُوَ إِلَى الْمَدِينَةِ عَلِمَ مَنْ بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَالْبَصْرَةِ بِوَقْعَةِ الْجَمَلِ يَوْمَ الْوَقْعَةِ قَالُوا: وَقَدْ عَلِمَ مَنْ بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَالْبَصْرَةِ بِالْوَقْعَةِ يَوْمَ الْوَقْعَةِ، وَذَلِكَ مِمَّا كَانَتِ النُّسُورُ تَخْطَفُهُ مِنَ الْأَيْدِي وَالْأَقْدَامِ فَيَسْقُطُ مِنْهَا هُنَالِكَ، حَتَّى إِنَّ أَهْلَ الْمَدِينَةِ عَلِمُوا بِذَلِكَ يَوْمَ الْجَمَلِ قَبْلَ أَنْ تَغْرُبَ الشَّمْسُ، وَذَلِكَ أَنَّ نَسْرًا مَرَّ بِهِمْ وَمَعَهُ شَيْءٌ فَسَقَطَ مِنْهُ فَإِذَا هُوَ كَفٌّ فِيهِ خَاتَمٌ نَقْشُهُ: عَبْدُ الرَّحْمَنِ بْنُ عَتَّابٍ. ذكر قَصْدِ الْخَوَارِجِ سِجِسْتَانَ   فِي هَذِهِ السَّنَةِ بَعْدَ الْفَرَاغِ مِنْ وَقْعَةِ الْجَمَلِ خَرَجَ حَسَكَةُ بْنُ عَتَّابٍ الْحَبَطِيُّ، وَعِمْرَانُ بْنُ الْفُضَيْلِ الْبَرْجَمِيُّ فِي صَعَالِيكَ مِنَ الْعَرَبِ حَتَّى نَزَلُوا زَالِقَ مِنْ سِجِسْتَانَ، وَقَدْ نَكَثَ أَهْلُهَا، فَأَصَابُوا مِنْهَا مَالًا، ثُمَّ أَتَوْا زَرَنْجَ وَقَدْ خَافَهُمْ مَرْزُبَانُهَا فَصَالَحَهُمْ وَدَخَلُوهَا، فَقَالَ الرَّاجِزُ: بَشِّرْ سِجِسْتَانَ بِجُوعٍ وَحَرَبْ بِابْنِ الْفُضَيْلِ وَصَعَالِيكِ الْعَرَبْ     لَا فِضَّةٌ تُغْنِيهِمُ وَلَا ذَهَبْ فَبَعَثَ عَلِيٌّ عَبْدَ الرَّحْمَنِ بْنَ جَزْءٍ الطَّائِيَّ، فَقَتَلَهُ حَسَكَةُ، فَكَتَبَ عَلِيٌّ إِلَى عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ يَأْمُرُهُ أَنْ يُوَلِّيَ سِجِسْتَانَ رَجُلًا وَيُسَيِّرَهُ إِلَيْهَا فِي أَرْبَعَةِ آلَافٍ، فَوَجَّهَ رِبْعِيَّ بْنَ كَاسٍ الْعَنْبَرِيَّ، وَمَعَهُ الْحُصَيْنُ بْنُ أَبِي الْحُرِّ الْعَنْبَرِيُّ، فَلَمَّا وَرَدَ سِجِسْتَانَ قَاتَلَهُمْ حَسَكَةُ وَقَتَلُوهُ، وَضَبَطَ رِبْعِيٌّ الْبِلَادَ، وَكَانَ فَيْرُوزُ حُصَيْنٍ يُنْسَبُ إِلَى الْحُصَيْنِ بْنِ أَبِي الْحُرِّ هَذَا، وَهُوَ مِنْ سِجِسْتَانَ. تولية علي قيس بن سعد نيابة الديار المصرية وَفِي هَذِهِ السَّنَةِ أَعْنِي سَنَةَ سِتٍّ وَثَلَاثِينَ، وَلَّى عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ نِيَابَةَ الدِّيَارِ الْمِصْرِيَّةِ لِقَيْسِ بْنِ سَعْدِ بْنِ عُبَادَةَ، وَكَانَ عَلَى نِيَابَتِهَا فِي أَيَّامِ عُثْمَانَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ، فَلَمَّا تَوَجَّهَ أُولَئِكَ الْأَحْزَابُ مِنْ خَوَارِجِ الْمِصْرِيِّينَ إِلَى عُثْمَانَ لِيَقْتُلُوهُ وَكَانَ الَّذِي جَهَّزَهُمْ إِلَيْهِ مَعَ عَبْدِ اللَّهِ بْنِ سَبَأٍ - الْمَعْرُوفُ بِابْنِ السَّوْدَاءِ - مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ بْنِ عُتْبَةَ، وَكَانَ لَمَّا قُتِلَ أَبُوهُ بِالْيَمَامَةِ قَدْ أَوْصَى بِهِ إِلَى عُثْمَانَ، فَكَفَلَهُ وَرَبَّاهُ فِي حِجْرِهِ وَمَنْزِلِهِ، وَأَحْسَنَ إِلَيْهِ إِحْسَانًا كَثِيرًا، وَنَشَأَ فِي عِبَادَةٍ وَزَهَادَةٍ، وَسَأَلَ مِنْ عُثْمَانَ أَنْ يُوَلِّيَهُ عَمَلًا، فَقَالَ لَهُ: مَتَى مَا صِرْتَ أَهْلًا لِذَلِكَ وَلَّيْتُكَ. فَتَعَتَّبَ فِي نَفْسِهِ عَلَى عُثْمَانَ، فَسَأَلَ مِنْ عُثْمَانَ أَنْ يَخْرُجَ إِلَى الْغَزْوِ فَأَذِنَ لَهُ، فَقَصَدَ الدِّيَارَ الْمِصْرِيَّةَ وَحَضَرَ مَعَ أَمِيرِهَا عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ غَزْوَةَ الصَّوَارِي، كَمَا قَدَّمْنَا. وَشَرَعَ يَنْتَقِصُ عُثْمَانَ، ؓ، وَسَاعَدَهُ عَلَى ذَلِكَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ، فَكَتَبَ بِذَلِكَ ابْنُ أَبِي سَرْحٍ إِلَى عُثْمَانَ يَشْكُوهُمَا إِلَيْهِ، فَلَمْ يَعْبَأْ بِهِمَا عُثْمَانُ شَيْئًا، وَلَمْ يَزَلْ ذَلِكَ دَأْبُ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ حَتَّى اسْتَنْفَرَ أُولَئِكَ إِلَى عُثْمَانَ، فَلَمَّا بَلَغَهُ أَنَّهُمْ قَدْ حَصَرُوا عُثْمَانَ، تَغَلَّبَ عَلَى الدِّيَارِ الْمِصْرِيَّةِ، وَأَخْرَجَ مِنْهَا ابْنَ أَبِي سَرْحٍ، وَصَلَّى بِالنَّاسِ فِيهَا، فَلَمَّا كَانَ ابْنُ أَبِي سَرْحٍ بِبَعْضِ الطَّرِيقِ جَاءَهُ الْخَبَرُ بِقَتْلِ عُثْمَانَ، فَقَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَبَلَغَهُ أَنَّ عَلِيًّا قَدْ بَعَثَ عَلَى إِمْرَةِ مِصْرَ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ، فَشَمِتَ بِمُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ إِذْ لَمْ يُمَتَّعْ بِمُلْكِ الدِّيَارِ الْمِصْرِيَّةِ سَنَةً. وَسَارَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ إِلَى الشَّامِ إِلَى مُعَاوِيَةَ، فَأَخْبَرَهُ بِمَا كَانَ مِنْ أَمْرِهِ بِدِيَارِ مِصْرَ، وَأَنَّ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ قَدِ اسْتَحْوَذَ عَلَيْهَا، فَسَارَ مُعَاوِيَةُ وَعَمْرُو بْنُ الْعَاصِ إِلَيْهِ لِيُخْرِجَاهُ مِنْهَا ; لِأَنَّهُ مِنْ أَكْبَرِ الْأَعْوَانِ عَلَى قَتْلِ عُثْمَانَ، مَعَ أَنَّهُ كَانَ قَدْ رَبَّاهُ وَكَفَلَهُ وَأَحْسَنَ إِلَيْهِ، فَعَالَجَا دُخُولَ مِصْرَ فَلَمْ يَقْدِرَا، فَلَمْ يَزَالَا يَخْدَعَانِهِ حَتَّى خَرَجَ إِلَى الْعَرِيشِ فِي أَلْفِ رَجُلٍ فَتَحَصَّنَ بِهَا، وَجَاءَهُ عَمْرُو بْنُ الْعَاصِ فَنَصَبَ عَلَيْهِ الْمَنْجَنِيقَ حَتَّى نَزَلَ فِي ثَلَاثِينَ مِنْ أَصْحَابِهِ فَقُتِلُوا. ذَكَرَهُ مُحَمَّدُ بْنُ جَرِيرٍ دخول قيس إلى مصر ومبايعة أهل مصر لعلي ثُمَّ سَارَ إِلَى مِصْرَ قَيْسُ بْنُ سَعْدٍ بِوِلَايَةٍ مِنْ عَلِيٍّ، فَدَخَلَهَا فِي سَبْعَةِ نَفَرٍ، فَرَقِيَ الْمِنْبَرَ وَقَرَأَ عَلَيْهِمْ كِتَابَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ فِيهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى مَنْ بَلَغَهُ كِتَابِي هَذَا مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، سَلَامٌ عَلَيْكُمْ، فَإِنِّي أَحْمَدُ اللَّهَ إِلَيْكُمْ كَثِيرًا الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَمَّا بَعْدُ، فَإِنَّ اللَّهَ بِحُسْنِ صَنِيعِهِ وَتَقْدِيرِهِ وَتَدْبِيرِهِ اخْتَارَ الْإِسْلَامَ دِينًا لِنَفْسِهِ وَمَلَائِكَتِهِ وَرُسُلِهِ، وَبَعَثَ بِهِ الرُّسُلَ إِلَى عِبَادِهِ، وَخَصَّ بِهِ مَنِ انْتَخَبَ مِنْ خَلْقِهِ، فَكَانَ مِمَّا أَكْرَمَ اللَّهُ بِهِ هَذِهِ الْأُمَّةَ وَخَصَّهُمْ بِهِ مِنَ الْفَضِيلَةِ أَنْ بَعَثَ مُحَمَّدًا، ﷺ، يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَالْفَرَائِضَ وَالسَّنَةَ ; لِكَيْمَا يَهْتَدُوا، وَجَمَعَهُمْ لِكَيْلَا يَتَفَرَّقُوا، وَزَكَّاهُمْ لِكَيْ يَتَطَهَّرُوا، وَوَفَّقَهُمْ لِكَيْلَا يَجُورُوا، فَلَمَّا قَضَى مِنْ ذَلِكَ مَا عَلَيْهِ قَبَضَهُ اللَّهُ إِلَيْهِ، صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ وَبَرَكَاتُهُ وَرَحْمَتُهُ، ثُمَّ إِنَّ الْمُسْلِمِينَ اسْتَخْلَفُوا بَعْدَهُ أَمِيرَيْنِ صَالِحَيْنِ، عَمِلَا بِالْكِتَابِ، وَأَحْسَنَا السِّيرَةَ وَلَمْ يَعْدُوَا السُّنَّةَ، ثُمَّ تَوَفَّاهُمَا اللَّهُ تَعَالَى، فَرَحِمَهُمَا اللَّهُ، ثُمَّ وَلَّى بَعْدَهُمَا وَالٍ أَحْدَثَ أَحْدَاثًا، فَوَجَدَتِ الْأُمَّةُ عَلَيْهِ مَقَالًا فَقَالُوا، ثُمَّ نَقَمُوا عَلَيْهِ فَغَيَّرُوا، ثُمَّ جَاءُونِي فَبَايَعُونِي، فَأَسْتَهْدِي اللَّهَ بِهُدَاهُ، وَأَسْتَعِينُهُ عَلَى التَّقْوَى، أَلَا وَإِنَّ لَكُمْ عَلَيْنَا الْعَمَلَ بِكِتَابِ اللَّهِ وَسُنَّةِ رَسُولِ اللَّهِ، وَالْقِيَامَ عَلَيْكُمْ بِحَقِّهِ، وَالنُّصْحَ لَكُمْ بِالْغَيْبِ - وَاللَّهُ الْمُسْتَعَانُ وَحَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ - وَقَدْ بَعَثْتُ إِلَيْكُمْ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ، فَوَازِرُوهُ وَكَانِفُوهُ وَأَعِينُوهُ عَلَى الْحَقِّ، وَقَدْ أَمَرْتُهُ بِالْإِحْسَانِ إِلَى مُحْسِنِكُمْ، وَالشِّدَّةِ عَلَى مُرِيبِكُمْ، وَالرِّفْقِ بِعَوَامِّكُمْ وَخَوَاصِّكُمْ، وَهُوَ مِمَّنْ أَرْضَى هَدْيَهُ وَأَرْجُو صَلَاحَهُ وَنَصِيحَتَهُ، أَسْأَلُ اللَّهَ لَنَا وَلَكُمْ عَمَلَا زَاكِيًا، وَثَوَابًا جَزِيلًا، وَرَحْمَةً وَاسِعَةً، وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. وَكَتَبَ عُبَيْدُ اللَّهِ بْنُ أَبِي رَافِعٍ فِي صَفَرٍ سَنَةَ سِتٍّ وَثَلَاثِينَ. قَالَ: ثُمَّ قَامَ قَيْسُ بْنُ سَعْدٍ فَخَطَبَ النَّاسَ وَدَعَاهُمْ إِلَى الْبَيْعَةِ لِعَلِيٍّ، فَقَامَ النَّاسُ فَبَايَعُوهُ، وَاسْتَقَامَتْ لَهُ طَاعَةُ بِلَادِ مِصْرَ سِوَى قَرْيَةٍ مِنْهَا يُقَالُ لَهَا: خِرِبْتَا. فِيهَا أُنَاسٌ قَدْ أَعْظَمُوا قَتْلَ عُثْمَانَ، وَكَانُوا سَادَةَ النَّاسِ وَوُجُوهَهُمْ، وَكَانُوا فِي نَحْوٍ مِنْ عَشْرَةِ آلَافٍ - مِنْهُمْ بُسْرُ بْنُ أَبِي أَرْطَاةَ، وَمَسْلَمَةُ بْنُ مُخَلَّدٍ، وَمُعَاوِيَةُ بْنُ حُدَيْجٍ، وَجَمَاعَةٌ مِنَ الْأَكَابِرِ - وَعَلَيْهِمْ رَجُلٌ يُقَالُ لَهُ: يَزِيدُ بْنُ الْحَارِثِ الْمُدْلَجِيُّ. وَبَعَثُوا إِلَى قَيْسِ بْنِ سَعْدٍ فَوَادَعَهُمْ، وَكَذَلِكَ مَسْلَمَةُ بْنُ مُخَلَّدٍ الْأَنْصَارِيُّ تَأَخَّرَ عَنِ الْبَيْعَةِ فَتَرَكَهُ قَيْسٌ وَوَادَعَهُ. مطالبة معاوية قيس بأخذ دم عثمان ؓ ثُمَّ كَتَبَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ بَعْدَ أَنِ اسْتَوْثَقَ لَهُ أَمْرُ الشَّامِ بِحَذَافِيرِهِ إِلَى أَقْصَى بِلَادِ الرُّومِ وَالسَّوَاحِلِ - وَجَزِيرَةُ قُبْرُسَ أَيْضًا تَحْتَ حُكْمِهِ يَأْتِيِهِ حِمْلُهَا - وَبَعْضِ بِلَادِ الْجَزِيرَةِ ; كَالرُّهَا وَحَرَّانَ وَقَرْقِيسِيَاءَ وَغَيْرِهَا، وَقَدْ أَتَاهُ الَّذِينَ هَرَبُوا يَوْمَ الْجَمَلِ مِنَ الْعُثْمَانِيَّةِ، وَقَدْ أَرَادَ الْأَشْتَرُ انْتِزَاعَ هَذِهِ الْبِلَادِ مِنْ نُوَّابِ مُعَاوِيَةَ، فَبَعْثَ إِلَيْهِ عَبْدَ الرَّحْمَنِ بْنَ خَالِدِ بْنِ الْوَلِيدِ فَفَرَّ مِنْهُ الْأَشْتَرُ وَهَرَبَ، وَاسْتَقَرَّ أَمْرُ مُعَاوِيَةَ عَلَى تِلْكَ الْبِلَادِ، فَلَمَّا اسْتَوْسَقَتْ لَهُ الْبِلَادُ كَمَا ذَكَرْنَا، كَتَبَ إِلَى قَيْسِ بْنِ سَعْدٍ يَدْعُوهُ إِلَى الْقِيَامِ بِطَلَبِ دَمِ عُثْمَانَ، وَأَنْ يَكُونَ مُؤَازِرًا لَهُ عَلَى مَا هُوَ بِصَدَدِهِ مِنَ الْقِيَامِ فِي ذَلِكَ، وَوَعَدَهُ أَنْ يَكُونَ نَائِبَهُ عَلَى الْعِرَاقَيْنِ إِذَا تَمَّ لَهُ الْأَمْرُ مَا دَامَ سُلْطَانًا. فَلَمَّا بَلَغَهُ الْكِتَابُ - وَكَانَ قَيْسُ رَجُلًا حَازِمًا - لَمْ يُخَالِفْهُ وَلَمْ يُوَافِقْهُ، بَلْ بَعَثَ يُلَاطِفُ مَعَهُ الْأَمْرَ ; وَذَلِكَ لِبُعْدِهِ عَنْ عَلِيٍّ وَقُرْبِهِ مِنْ بِلَادِ الشَّامِ وَمَا مَعَ مُعَاوِيَةَ مِنَ الْجُنُودِ، فَسَالَمَهُ قَيْسٌ وَتَارَكَهُ وَلَمْ يُوَافِقْهُ عَلَى مَا دَعَاهُ إِلَيْهِ، وَلَا خَالَفَهُ عَلَيْهِ. فَكَتَبَ مُعَاوِيَةُ إِلَيْهِ: إِنَّهُ لَا يَسَعُكَ مَعِيَ تَسْوِيفُكَ بِي، وَخَدِيعَتُكَ لِي، وَلَا بُدَّ أَنْ أَعْلَمَ أَنَّكَ سَلْمٌ لِي أَوْ عَدُوٌّ - وَكَانَ مُعَاوِيَةُ حَازِمًا أَيْضًا. فَكَتَبَ إِلَيْهِ - قَيْسٌ لَمَّا صَمَّمَ عَلَيْهِ: إِنِّي مَعَ عَلِيٍّ ; إِذْ هُوَ أَحَقُّ بِالْأَمْرِ مِنْكَ. فَلَمَّا بَلَغَ ذَلِكَ مُعَاوِيَةَ، يَئِسَ مِنْهُ وَرَجَعَ عَنْهُ. مطالبة علي بغزو أهل خربتا ثُمَّ أَشَاعَ بَعْضُ أَهْلِ الشَّامِ أَنَّ قَيْسًا يُكَاتِبُهُمْ فِي الْبَاطِنِ وَيُمَالِئُهُمْ عَلَى أَهْلِ الْعِرَاقِ. وَرَوَى ابْنُ جَرِيرٍ أَنَّهُ جَاءَهُمْ مِنْ جِهَتِهِ كِتَابٌ مُزَوَّرٌ بِمُبَايَعَةِ قَيْسٍ مُعَاوِيَةَ. فَاللَّهُ أَعْلَمُ بِصِحَّتِهِ. فَلَمَّا جَاءَ الْكِتَابُ إِلَى عَلِيٍّ اتَّهَمَهُ، وَكَتَبَ إِلَيْهِ أَنْ يَغْزُوَ أَهْلَ خِرِبْتَا الَّذِينَ تَخَلَّفُوا عَنِ الْبَيْعَةِ، فَبَعَثَ يَعْتَذِرُ إِلَيْهِ بِأَنَّهُمْ كَثِيرٌ عَدَدُهُمْ، وَهُمْ وُجُوهُ النَّاسِ، وَكَتَبَ إِلَيْهِ: إِنْ كُنْتَ إِنَّمَا أَمَرْتَنِي بِهَذَا لِتَخْتَبِرَنِي ; لِأَنَّكَ اتَّهَمْتَنِي فِي طَاعَتِكَ، فَابْعَثْ عَلَى عَمَلِكَ بِمِصْرَ غَيْرِي. فَبَعَثَ عَلِيٌّ الْأَشْتَرَ النَّخَعِيَّ، فَسَارٍ إِلَيْهَا فَلَمَّا بَلَغَ الْقُلْزُمَ شَرِبَ شَرْبَةً مِنْ عَسَلٍ فَكَانَ فِيهَا حَتْفُهُ. فَبَلَغَ ذَلِكَ أَهْلَ الشَّامِ فَقَالُوا: إِنَّ لِلَّهِ جُنْدًا مِنْ عَسَلٍ. تولية علي محمد بن أبي بكر على ديار مصر فَلَمَّا بَلَغَ عَلِيًّا مَهْلِكُ الْأَشْتَرِ، بَعَثَ مُحَمَّدَ بْنَ أَبِي بَكْرٍ عَلَى إِمْرَةِ مِصْرَ، وَقَدْ قِيلَ - وَهُوَ الْأَصَحُّ -: إِنَّهُ إِنَّمَا وَلَّاهُ مِصْرَ بَعْدَ قَيْسِ بْنِ سَعْدٍ فَارْتَحَلَ قَيْسٌ إِلَى الْمَدِينَةِ، ثُمَّ رَكِبَ هُوَ وَسَهْلُ بْنُ حُنَيْفٍ إِلَى عَلِيٍّ فَاعْتَذَرَ إِلَيْهِ قَيْسُ بْنُ سَعْدٍ فَعَذَرَهُ عَلِيٌّ، وَشَهِدَا مَعَهُ صِفِّينَ، كَمَا سَنَذْكُرُهُ. فَلَمْ يَزَلْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ قَائِمَ الْأَمْرِ مَهْنِيًّا بِالدِّيَارِ الْمِصْرِيَّةِ، حَتَّى كَانَتْ وَقْعَةُ صِفِّينَ، وَبَلَغَ أَهْلَ مِصْرَ صَبْرُ مُعَاوِيَةَ وَمَنْ مَعَهُ مِنْ أَهْلِ الشَّامِ فِي قِتَالِ أَهْلِ الْعِرَاقِ، وَصَارُوا إِلَى التَّحْكِيمِ، فَعِنْدَ ذَلِكَ طَمِعَ أَهْلُ مِصْرَ فِي مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَاجْتَرَءُوا عَلَيْهِ وَبَارَزُوهُ بِالْعَدَاوَةِ، فَكَانَ مِنْ أَمْرِهِ مَا سَنَذْكُرُهُ. ذكر قُدُومِ عَمْرِو بْنِ الْعَاصِ عَلَى مُعَاوِيَةَ وَمُتَابَعَتِهِ لَهُ   قِيلَ: كَانَ عَمْرُو بْنُ الْعَاصِ قَدْ سَارَ عَنِ الْمَدِينَةِ، قَبْلَ أَنْ يُقْتَلَ عُثْمَانُ، نَحْوَ فِلَسْطِينَ. وَسَبَبُ ذَلِكَ أَنَّهُ لَمَّا أُحِيطَ بِعُثْمَانِ قَالَ: يَا أَهْلَ الْمَدِينَةِ لَا يُقِيمُ أَحَدٌ فَيُدْرِكُهُ قَتْلُ هَذَا الرَّجُلِ إِلَّا ضَرَبَهُ اللَّهُ بِذُلٍّ، مَنْ لَمْ يَسْتَطِعْ نَصْرَهُ فَلْيَهْرُبْ. فَسَارَ، وَقِيلَ غَيْرُ ذَلِكَ - وَقَدْ تَقَدَّمَ -، وَسَارَ مَعَهُ ابْنَاهُ عَبْدُ اللَّهِ وَمُحَمَّدٌ، فَسَكَنَ فِلَسْطِينَ، فَمَرَّ بِهِ رَاكِبٌ مِنَ الْمَدِينَةِ، فَقَالَ لَهُ عَمْرٌو: مَا اسْمُكَ ؟ قَالَ: حَصِيرَةٌ. قَالَ عَمْرٌو: حُصِرَ الرَّجُلُ ! فَمَا الْخَبَرُ ؟ قَالَ: تَرَكْتُ عُثْمَانَ مَحْصُورًا. ثُمَّ مَرَّ بِهِ رَاكِبٌ آخَرُ بَعْدَ أَيَّامٍ فَقَالَ لَهُ عَمْرٌو: مَا اسْمُكَ ؟ قَالَ: قَتَّالٌ. قَالَ: قُتِلَ الرَّجُلُ ! فَمَا الْخَبَرُ ؟ قَالَ قُتِلَ عُثْمَانُ، وَلَمْ يَكُنْ شَيْءٌ إِلَى أَنْ سِرْتُ. ثُمَّ مَرَّ بِهِ رَاكِبٌ مِنَ الْمَدِينَةِ، فَقَالَ لَهُ عَمْرٌو: مَا اسْمُكَ ؟ قَالَ: حَرْبٌ. قَالَ عَمْرٌو: يَكُونُ حَرْبٌ، وَقَالَ لَهُ: مَا الْخَبَرُ ؟ فَقَالَ: بَايَعَ النَّاسُ عَلِيًّا. فَقَالَ سَلْمُ بْنُ زِنْبَاعٍ: يَا مَعْشَرَ الْعَرَبِ كَانَ بَيْنَكُمْ وَبَيْنَ الْعَرَبِ بَابٌ فَكُسِرَ، فَاتَّخَذُوا بَابًا غَيْرَهُ. فَقَالَ عَمْرٌو: ذَلِكَ الَّذِي نُرِيدُهُ. ثُمَّ ارْتَحَلَ عَمْرٌو رَاجِلًا مَعَهُ ابْنَاهُ يَبْكِي كَمَا تَبْكِي الْمَرْأَةُ وَهُوَ يَقُولُ: وَاعُثْمَانَاهُ ! أَنْعِي الْحَيَاءَ وَالدِّينَ ! حَتَّى قَدِمَ دِمَشْقَ، وَكَانَ قَدْ عَلِمَ الَّذِي يَكُونُ فَعَمِلَ عَلَيْهِ، لِأَنَّ النَّبِيَّ ﷺ كَانَ قَدْ بَعَثَهُ إِلَى عَمَّانَ، فَسَمِعَ مِنْ حَبْرٍ هُنَاكَ شَيْئًا عَرَفَ مِصْدَاقَهُ، فَسَأَلَهُ عَنْ وَفَاةِ النَّبِيِّ ﷺ وَمَنْ يَكُونُ بَعْدَهُ، فَأَخْبَرَهُ بِأَبِي بَكْرٍ وَأَنَّ مُدَّتَهُ قَصِيرَةٌ، ثُمَّ يَأْتِي بَعْدَهُ رَجُلٌ مَنْ قَوْمِهِ مِثْلُهُ تَطُولُ مُدَّتُهُ، وَيُقْتَلُ غِيلَةً، ثُمَّ يَلِي بَعْدَهُ رَجُلٌ مَنْ قَوْمِهِ تَطُولُ مُدَّتُهُ، وَيُقْتَلُ عَنْ مَلَإٍ، قَالَ: ذَلِكَ أَشَدُّ، ثُمَّ يَلِي بَعْدَهُ رَجُلٌ مِنْ قَوْمِهِ يَنْتَشِرُ النَّاسُ عَلَيْهِ، وَيَكُونُ عَلَى رَأْسِهِ حَرْبٌ شَدِيدَةٌ، ثُمَّ يُقْتَلُ قَبْلَ أَنْ يَجْتَمِعَ النَّاسُ عَلَيْهِ، ثُمَّ يَلِي بَعْدَهُ أَمِيرُ الْأَرْضِ الْمُقَدَّسَةِ، فَيَطُولُ مُلْكُهُ، وَتَجْتَمِعُ عَلَيْهِ أَهْلُ تِلْكَ الْفِرْقَةِ، ثُمَّ يَمُوتُ. وَقِيلَ: إِنَّ عَمْرًا لَمَّا بَلَغَهُ قَتْلُ عُثْمَانَ قَالَ: أَنَا أَبُو عَبْدِ اللَّهِ، أَنَا قَتَلْتُهُ، وَأَنَا بَوَادِي السِّبَاعِ، إِنْ يَلِ هَذَا الْأَمْرَ طَلْحَةُ فَهُوَ فَتَى الْعَرَبِ سَيْبًا، وَإِنْ يَلِهِ ابْنُ أَبِي طَالِبٍ فَهُوَ أَكْرَهُ مَنْ يَلِيهِ إِلَيَّ. فَبَلَغَهُ بَيْعَةُ عَلِيٍّ، فَاشْتَدَّ عَلَيْهِ، وَأَقَامَ يَنْتَظِرُ مَا يَصْنَعُ النَّاسُ، فَأَتَاهُ مَسِيرُ عَائِشَةَ، وَطَلْحَةَ، وَالزُّبَيْرِ، فَأَقَامَ يَنْتَظِرُ مَا يَصْنَعُونَ، فَأَتَاهُ الْخَبَرُ بِوَقْعَةِ الْجَمَلِ، فَأُرْتِجَ عَلَيْهِ أَمْرُهُ، فَسَمِعَ أَنَّ مُعَاوِيَةَ بِالشَّامِ لَا يُبَايِعُ عَلِيًّا، وَأَنَّهُ يُعَظِّمُ شَأْنَ عُثْمَانَ، وَكَانَ مُعَاوِيَةُ أَحَبَّ إِلَيْهِ مِنْ عَلِيٍّ، فَدَعَا ابْنَيْهِ عَبْدَ اللَّهِ وَمُحَمَّدًا فَاسْتَشَارَهُمَا وَقَالَ: مَا تَرَيَانِ ؟ أَمَّا عَلِيٌّ فَلَا خَيْرَ عِنْدَهُ، وَهُوَ يَدُلُّ بِسَابِقَتِهِ، وَهُوَ غَيْرُ مُشْرِكِي فِي شَيْءٍ مِنْ أَمْرِهِ. فَقَالَ لَهُ ابْنُهُ عَبْدُ اللَّهِ: تُوُفِّيَ النَّبِيُّ ﷺ وَأَبُو بَكْرٍ وَعُمَرَ وَهُمْ عَنْكَ رَاضُونَ، فَأَرَى أَنْ تَكُفَّ يَدَكَ وَتَجْلِسَ فِي بَيْتِكَ حَتَّى يَجْتَمِعَ النَّاسُ [ عَلَى إِمَامٍ فَتُبَايِعَهُ ]. وَقَالَ لَهُ ابْنُهُ مُحَمَّدٌ: أَنْتَ نَابٌ مِنْ أَنْيَابِ الْعَرَبِ وَلَا أَرَى أَنْ [ يَجْتَمِعَ هَذَا الْأَمْرُ ] وَلَيْسَ لَكَ فِيهِ صَوْتٌ. فَقَالَ عَمْرٌو: أَمَّا أَنْتَ يَا عَبْدَ اللَّهِ فَأَمَرْتَنِي بِمَا هُوَ خَيْرٌ لِي فِي آخِرَتِي وَأَسْلَمُ لِي فِي دِينِي، وَأَمَّا أَنْتَ يَا مُحَمَّدُ فَأَمَرْتَنِي بِمَا هُوَ خَيْرٌ لِي فِي دُنْيَايَ، وَشَرٌّ لِي فِي آخِرَتِي. ثُمَّ خَرَجَ وَمَعَهُ ابْنَاهُ حَتَّى قَدِمَ عَلَى مُعَاوِيَةَ.

     ✧ SECTION (When ʿAlī had finished the affair of the Camel) The departure of al-Aḥnaf b. Qays to ʿAlī after his return from the Camel When ʿAlī had finished the affair of the Camel, the notable people came to him to greet him. Among those who came to him was al-Aḥnaf b. Qays among the Banū Saʿd—they had abstained from fighting—so ʿAlī said to him: “You held back—meaning from us.” He said: “I did not think I had done anything but good, and by your command what happened happened, O Commander of the Faithful. So be gentle, for the path you have taken is long, and you will need me tomorrow more than yesterday. Acknowledge my good deed, preserve my affection for tomorrow, and do not say such a thing, for I have always been a sincere adviser to you.” The appointment of Ibn ʿAbbās and the assignment of the land tax to Ziyād They said: Then ʿAlī entered al-Baṣrah on Monday, and its people pledged allegiance to him under their banners, even the wounded and those granted amnesty. ʿAbd al-Raḥmān b. Abī Bakrah al-Thaqafī came to him and pledged allegiance to him. ʿAlī said to him: “Where is the sick man—meaning his father?” He said: “By God, he is ill, O Commander of the Faithful, and he is eager for what pleases you.” He said: “Walk ahead of me.” So he went to him and visited him. Abū Bakrah apologized to him and he excused him. He offered him al-Baṣrah but he declined and said: “A man from your own people, to whom the people will be amenable.” He pointed him to Ibn ʿAbbās, so he appointed him over al-Baṣrah, and placed with him Ziyād b. Abīhi over the land tax and the treasury, and ordered Ibn ʿAbbās to listen to Ziyād. Ziyād had abstained (from fighting). ʿAlī's visit to ʿĀʾishah in her residence ؓ Then ʿAlī came to the house where the Mother of the Believers ʿĀʾishah was staying. He asked permission and entered, greeted her, and she welcomed him. The women were in the house of the Banū Khalaf weeping over those of them who had been killed: ʿAbd Allāh and ʿUthmān, the two sons of Khalaf. ʿAbd Allāh had been killed fighting with ʿĀʾishah, and ʿUthmān had been killed fighting with ʿAlī. When ʿAlī entered, Ṣafiyyah, the wife of ʿAbd Allāh and mother of Ṭalḥah al-Ṭalaḥāt, said to him: “May God orphan your children as you have orphaned mine.” ʿAlī did not reply to her at all. When he left, she repeated the saying again, and he was silent. A man said to him: “O Commander of the Faithful, will you keep silent about this woman while she says what you hear?” He said: “Woe to you! We were commanded to restrain ourselves from women while they were polytheists; shall we not restrain ourselves from them while they are Muslims?!” A man said to him: “O Commander of the Faithful, at the door are two men who are disparaging ʿĀʾishah.” So ʿAlī ordered al-Qaʿqāʿ b. ʿAmr to flog each of them a hundred lashes and to strip them of their clothes. ʿĀʾishah asked about the Muslims who had been killed with her and those killed from ʿAlī's army. Whenever one was mentioned to her, she asked mercy for him and prayed for him. ʿAlī's equipping of ʿĀʾishah ؓ for departure from al-Baṣrah When the Mother of the Believers ʿĀʾishah wanted to leave al-Baṣrah, ʿAlī, ؓ, sent her everything suitable of mount, provisions, goods, and other things. He permitted those who had survived from those who had come in her army to return with her, unless they preferred to stay. He selected for her forty women from among the well-known women of the people of al-Baṣrah. He sent with her her brother Muḥammad b. Abī Bakr. On the day she departed, ʿAlī came and stood at the door, and the people attended with him. She came out of the house in the howdah, bade farewell to the people and prayed for them, and said: “O my sons, let none of us reproach one another. By God, there was nothing between me and ʿAlī in the past except what occurs between a woman and her in-laws, and he, despite my displeasure, is among the best of men.” ʿAlī said: “She has spoken the truth, by God. There was nothing between me and her except that, and she is the wife of your Prophet, ﷺ, in this world and the hereafter.” ʿAlī walked with her bidding farewell and escorting her for several miles, and sent his sons with her for the rest of that day—it was Saturday, the first of Rajab in the year thirty-six. She headed in her journey toward Makkah, and stayed there until she performed the pilgrimage that year, then returned to al-Madīnah, ؓ. As for Marwān b. al-Ḥakam, when he fled he sought protection with Mālik b. Mismaʿ, who granted him protection and fulfilled it. For this reason the Banū Marwān used to honor Mālik and elevate him. It is said that he stopped at the house of the Banū Khalaf. When ʿĀʾishah departed, he departed with her. When she went to Makkah, he went to al-Madīnah. Those between Makkah, al-Madīnah, and al-Baṣrah learned of the Battle of the Camel on the day of the battle. They said: Those between Makkah, al-Madīnah, and al-Baṣrah indeed learned of the battle on the day of the battle. That was because vultures snatched (flesh) from hands and feet, and some of it fell there. The people of al-Madīnah learned of it on the day of the Camel before the sun set: a vulture passed by them carrying something, and a hand fell from it with a ring whose inscription was “ʿAbd al-Raḥmān b. ʿAttāb.” Mention of the Khawārij's heading to Sijistān In this year, after the conclusion of the Battle of the Camel, Ḥasakah b. ʿAttāb al-Ḥabaṭī and ʿImrān b. al-Fuḍayl al-Barjamī went out among the riffraff of the Arabs until they halted at Zāliq in Sijistān, whose people had broken their pact. They seized wealth from it. Then they came to Zaranj, whose marzbān feared them and made peace with them, and they entered it. The rajaz poet said: Give good tidings to Sijistān of famine and war, of Ibn al-Fuḍayl and the riffraff of the Arabs. No silver avails them, nor gold. ʿAlī sent ʿAbd al-Raḥmān b. Jazʾ al-Ṭāʾī, but Ḥasakah killed him. So ʿAlī wrote to ʿAbd Allāh b. al-ʿAbbās ordering him to appoint a man over Sijistān and send him there with four thousand. He dispatched Ribʿī b. Kās al-ʿAnbarī, and with him al-Ḥuṣayn b. Abī al-Ḥurr al-ʿAnbarī. When he arrived in Sijistān, Ḥasakah fought them and they killed him. Ribʿī took control of the land. The Fīrūz of Ḥuṣayn is traced to this al-Ḥuṣayn b. Abī al-Ḥurr, and he is from Sijistān. ʿAlī's appointment of Qays b. Saʿd as governor of Egypt In this year, I mean the year thirty-six, ʿAlī b. Abī Ṭālib, Commander of the Faithful, appointed Qays b. Saʿd b. ʿUbādah as governor of the Egyptian lands. During the days of ʿUthmān, its governor had been ʿAbd Allāh b. Saʿd b. Abī Sarḥ. When those parties of the Egyptian Khawārij set out against ʿUthmān to kill him, the one who dispatched them to him, along with ʿAbd Allāh b. Sabaʾ—known as Ibn al-Sawdāʾ—was Muḥammad b. Abī Ḥudhayfah b. ʿUtbah. When his father was killed at al-Yamāmah, he had entrusted him to ʿUthmān, who took charge of him and raised him in his care and his house, and treated him with great kindness. He grew up in worship and asceticism. He asked ʿUthmān to appoint him to an office, and ʿUthmān said: “Whenever you become worthy of that, I will appoint you.” He took offense within himself against ʿUthmān. He asked ʿUthmān to let him go out on campaign, and he permitted him. He headed to the Egyptian lands and took part with its governor ʿAbd Allāh b. Saʿd b. Abī Sarḥ in the Battle of the Masts, as we have mentioned. He began to disparage ʿUthmān, ؓ, and Muḥammad b. Abī Bakr al-Ṣiddīq aided him in that. Ibn Abī Sarḥ wrote about that to ʿUthmān, complaining of the two of them, but ʿUthmān paid no attention to them. Muḥammad b. Abī Ḥudhayfah kept at that until he incited those men against ʿUthmān. When he learned that they had besieged ʿUthmān, he seized control of the Egyptian lands, expelled Ibn Abī Sarḥ from them, and led the people in prayer there. When Ibn Abī Sarḥ was on part of the road, news reached him of the killing of ʿUthmān. He said: “Indeed we belong to God, and indeed to Him we return.” He learned that ʿAlī had sent Qays b. Saʿd b. ʿUbādah to command Egypt, and he gloated over Muḥammad b. Abī Ḥudhayfah, since he had not enjoyed rule over the Egyptian lands even a year. ʿAbd Allāh b. Saʿd b. Abī Sarḥ traveled to Syria to Muʿāwiyah and told him what had befallen him in Egypt and that Muḥammad b. Abī Ḥudhayfah had taken it over. Muʿāwiyah and ʿAmr b. al-ʿĀṣ marched against him to expel him from it, because he was one of the greatest helpers in the killing of ʿUthmān, despite the fact that ʿUthmān had raised him, taken charge of him, and treated him kindly. They tried to enter Egypt but could not. They kept deceiving him until he went out to al-ʿArīsh with a thousand men and fortified himself there. ʿAmr b. al-ʿĀṣ came to him and set up a mangonel against him until he came down with thirty of his companions, and they were killed. This was mentioned by Muḥammad b. Jarīr. Qays's entry into Egypt and the people of Egypt's pledge to ʿAlī Then Qays b. Saʿd traveled to Egypt with an appointment from ʿAlī. He entered it with seven men. He ascended the pulpit and read to them the letter of the Commander of the Faithful, ʿAlī b. Abī Ṭālib: In the name of God, the Compassionate, the Merciful. From the servant of God, ʿAlī, Commander of the Faithful, to those believers and Muslims whom this letter of mine reaches. Peace be upon you. I praise God to you abundantly, the One besides whom there is no god. To proceed: God, by His excellent making, His decree, and His management, chose Islam as a religion for Himself, His angels, and His messengers, and sent the messengers with it to His servants, and singled out with it those He selected from His creation. Among the things with which God honored this community and singled them out for as a virtue was that He sent Muḥammad, ﷺ, to teach them the Book, the wisdom, the obligations, and the Sunnah, so that they might be guided; He gathered them so that they might not disperse; He purified them so that they might be cleansed; and He granted them success so that they might not oppress. When he had fulfilled what was upon him of that, God took him to Himself—God's blessings, peace, benedictions, and mercy be upon him. Then the Muslims appointed after him two righteous commanders, who acted according to the Book, behaved excellently, and did not deviate from the Sunnah. Then God Most High took them, may God have mercy on them. Then there came after them a governor who introduced innovations, and the community found fault with him and spoke; then they resented him and changed (him); then they came to me and pledged allegiance to me. I seek God's guidance by His guidance and seek His help for piety. Indeed, you have a right over us that we act according to the Book of God and the Sunnah of the Messenger of God, uphold His right among you, and give you sincere counsel in secret—God is the one whose help is sought, and God suffices us, and He is the best trustee. I have sent to you Qays b. Saʿd b. ʿUbādah, so support him, aid him, and help him in the truth. I have ordered him to be kind to the good among you, severe with the suspicious among you, and gentle with your common people and your elite. He is one whose guidance I approve and whose righteousness and sincerity I hope for. I ask God for us and for you pure deeds, abundant reward, and wide mercy. Peace be upon you and the mercy of God and His blessings. ʿUbayd Allāh b. Abī Rāfiʿ wrote it in Ṣafar of the year thirty-six. He said: Then Qays b. Saʿd stood and addressed the people and summoned them to pledge allegiance to ʿAlī. The people rose and pledged allegiance to him. The obedience of the land of Egypt became established for him, except for a village called Khirbitā. In it were people who regarded the killing of ʿUthmān as a grave matter; they were the leaders and notables of the people, about ten thousand of them—among them Busr b. Abī Arṭāh, Maslamah b. Mukhallad, Muʿāwiyah b. Ḥudayj, and a group of the great ones—and over them was a man called Yazīd b. al-Ḥārith al-Mudlijī. They sent to Qays b. Saʿd and he made peace with them. Likewise Maslamah b. Mukhallad al-Anṣārī held back from the pledge, and Qays left him alone and made peace with him. Muʿāwiyah's demand that Qays seek the blood of ʿUthmān ؓ Then Muʿāwiyah b. Abī Sufyān, after the affair of Syria had become firmly established for him in its entirety, to the farthest lands of Byzantium and the coasts—the island of Cyprus was also under his rule, its tribute came to him—and parts of al-Jazīrah such as al-Ruhā, Ḥarrān, Qarqīsiyāʾ, and others, and those who had fled on the day of the Camel from among the ʿUthmāniyyah had come to him; al-Ashtar had wanted to wrest these lands from Muʿāwiyah's governors, but Muʿāwiyah sent ʿAbd al-Raḥmān b. Khālid b. al-Walīd against him, and al-Ashtar fled and escaped; Muʿāwiyah's rule over those lands became settled. When the lands were secured for him as we have mentioned, he wrote to Qays b. Saʿd summoning him to undertake the demand for the blood of ʿUthmān and to support him in what he was engaged in regarding that, and he promised him that he would be his deputy over the two ʿIrāqs if the matter were completed for him, as long as he held authority. When the letter reached him—and Qays was a resolute man—he neither opposed him nor agreed with him, but sent back conciliatory words. That was because of his distance from ʿAlī, his nearness to the lands of Syria, and the troops Muʿāwiyah had. Qays made peace with him and left him alone, neither agreeing to what he summoned him to nor opposing him in it. Muʿāwiyah wrote to him: “It will not do for you, with me, to keep putting me off and deceiving me. I must know whether you are at peace with me or an enemy.”—Muʿāwiyah was also resolute. When Muʿāwiyah pressed him, Qays wrote to him: “I am with ʿAlī, since he is more entitled to the command than you.” When that reached Muʿāwiyah, he despaired of him and turned away from him. ʿAlī's demand to raid the people of Khirbitā Then some of the people of Syria spread the rumor that Qays was corresponding with them secretly and siding with them against the people of al-ʿIrāq. Ibn Jarīr narrated that a forged letter came to them from his side stating that Qays had pledged allegiance to Muʿāwiyah. God knows best as to its authenticity. When the letter came to ʿAlī, he suspected him and wrote to him to raid the people of Khirbitā who had held back from the pledge. He sent back an apology that they were numerous and were the notables of the people. He wrote to him: “If you have ordered me to do this only to test me, because you suspect me in my obedience to you, then send someone other than me over your province of Egypt.” So ʿAlī sent al-Ashtar al-Nakhaʿī. He traveled toward it, and when he reached al-Qulzum he drank a drink of honey, and in it was his death. When that reached the people of Syria, they said: “God has troops of honey.” ʿAlī's appointment of Muḥammad b. Abī Bakr over Egypt When the death of al-Ashtar reached ʿAlī, he sent Muḥammad b. Abī Bakr to command Egypt. It has been said—and it is more correct—that he only appointed him over Egypt after Qays b. Saʿd. Qays departed to al-Madīnah, then he and Sahl b. Ḥunayf rode to ʿAlī. Qays b. Saʿd apologized to him, and ʿAlī excused him. The two of them witnessed Ṣiffīn with him, as we shall mention. Muḥammad b. Abī Bakr remained in charge of the Egyptian lands in tranquility until the Battle of Ṣiffīn, when the people of Egypt learned of the endurance of Muʿāwiyah and those with him from the people of Syria in fighting the people of al-ʿIrāq, and they resorted to arbitration. Then the people of Egypt became greedy toward Muḥammad b. Abī Bakr, grew bold against him, and confronted him with enmity. What befell him we shall mention. Mention of the arrival of ʿAmr b. al-ʿĀṣ to Muʿāwiyah and his following him It is said that ʿAmr b. al-ʿĀṣ had departed from al-Madīnah, before ʿUthmān was killed, toward Palestine. The reason for this was that when ʿUthmān was besieged, he said: “O people of Madinah, no one remains and witnesses the killing of this man but that Allah will strike him with humiliation. Whoever cannot aid him, let him flee.” So he departed—and it was said otherwise, as has been mentioned earlier—and his two sons ʿAbd Allāh and Muḥammad went with him, and he settled in Palestine. A rider from Madinah passed by him, and ʿAmr said to him: “What is your name?” He said: “Ḥaṣīrah.” ʿAmr said: “The man is besieged! What is the news?” He said: “I left ʿUthmān besieged.” Then another rider passed by him after some days, and ʿAmr said to him: “What is your name?” He said: “Qattāl.” He said: “The man has been killed! What is the news?” He said: “ʿUthmān has been killed, and nothing happened up to when I set out.” Then a rider from Madinah passed by him, and ʿAmr said to him: “What is your name?” He said: “Ḥarb.” ʿAmr said: “There will be war.” And he said to him: “What is the news?” He said: “The people have sworn allegiance to ʿAlī.” Salm b. Zinbāʿ said: “O assembly of Arabs, there was a door between you and the Arabs, and it has been broken, so you have made another door in its place.” ʿAmr said: “That is what we desire.” Then ʿAmr departed on foot with his two sons, weeping as a woman weeps, saying: “Alas for ʿUthmān! I lament modesty and religion!” until he reached Damascus. He had known what would happen and acted upon it, because the Prophet ﷺ had sent him to ʿAmmān, and he heard from a rabbi there something whose truth he recognized. He asked him about the death of the Prophet ﷺ and who would be after him, and he informed him about Abū Bakr, and that his period would be short, then after him a man from his people like him whose period would be long and who would be killed treacherously, then after him a man from his people whose period would be long and who would be killed by general consent. He said: “That is more severe.” Then after him a man from his people against whom the people would scatter, and there would be a severe war at his head, then he would be killed before the people gather around him. Then after him the ruler of the Holy Land, whose reign would be long, and the people of that faction would gather around him, then he would die. It was said: When ʿAmr learned of the killing of ʿUthmān, he said: “I am Abū ʿAbd Allāh, I killed him, and I am in the valley of wild beasts. If this matter is taken up by Ṭalḥah, he is the young man of the Arabs in generosity, and if it is taken up by Ibn Abī Ṭālib, he is the most hateful to me of those who take it up.” Then the news of the allegiance to ʿAlī reached him, and it was hard on him. He stayed waiting to see what the people would do. Then the march of ʿĀʾishah, Ṭalḥah, and al-Zubayr reached him, and he stayed waiting to see what they would do. Then the news of the Battle of the Camel reached him, and his affair was confused. He heard that Muʿāwiyah in Syria was not pledging allegiance to ʿAlī and was magnifying the affair of ʿUthmān, and Muʿāwiyah was more beloved to him than ʿAlī. So he called his two sons ʿAbd Allāh and Muḥammad and consulted them, saying: “What do you two think? As for ʿAlī, there is no good with him, and he boasts of his precedence, and he will not associate me in anything of his affair.” His son ʿAbd Allāh said to him: “The Prophet ﷺ, Abū Bakr, and ʿUmar died while they were pleased with you, so I think you should restrain your hand and sit in your house until the people gather around an imam, then you pledge allegiance to him.” His son Muḥammad said to him: “You are a fang among the fangs of the Arabs, and I do not think that this matter should be settled without your having a voice in it.” ʿAmr said: “As for you, O ʿAbd Allāh, you have commanded me with what is better for me in my hereafter and safer for me in my religion. As for you, O Muḥammad, you have commanded me with what is better for me in my worldly life and worse for me in my hereafter.” Then he went out with his two sons until he came to Muʿāwiyah.

266. Tarikh (al-Tabari) 2063No grade recorded

     فَصَلٌ فِي ذِكْرِ وَقْعَةِ صِفِّينَ  بَيْنَ أَهْلِ الْعِرَاقِ مِنْ أَصْحَابِ عَلِيٍّ وَبَيْنَ أَهْلِ الشَّامِ مِنْ أَصْحَابِ مُعَاوِيَةَ شهود صفين من أهل بدر عَنْ مُحَمَّدِ بْنِ سِيرِينَ أَنَّهُ قَالَ: هَاجَتِ الْفِتْنَةُ وَأَصْحَابُ رَسُولِ اللَّهِ، ﷺ، عَشَرَاتُ أُلُوفٍ فَلَمْ يَحْضُرْهَا مِنْهُمْ مِائَةٌ، بَلْ لَمْ يَبْلُغُوا ثَلَاثِينَ. وَعَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى قَالَ: شَهِدَ صِفِّينَ مِنْ أَهْلِ بَدْرٍ سَبْعُونَ رَجُلًا. فَقَالَ: كَذَبَ أَبُو شَيْبَةَ، وَاللَّهِ لَقَدْ ذَاكَرْنَا الْحَكَمَ فِي ذَلِكَ، فَمَا وَجَدْنَاهُ شَهِدَ صِفِّينَ مِنْ أَهْلِ بَدْرٍ غَيْرَ خُزَيْمَةَ بْنِ ثَابِتٍ. وَقَدْ قِيلَ: إِنَّهُ شَهِدَهَا مِنْ أَهْلِ بَدْرٍ سَهْلُ بْنُ حُنَيْفٍ، وَكَذَا أَبُو أَيُّوبَ الْأَنْصَارِيُّ. قَالَهُ شَيْخُنَا الْعَلَّامَةُ ابْنُ تَيْمِيَّةَ فِي كِتَابِ " الرَّدِّ عَلَى الرَّافِضَةِ ". وَرَوَى ابْنُ بَطَّةَ بِإِسْنَادِهِ، عَنْ بُكَيْرِ بْنِ الْأَشَجِّ أَنَّهُ قَالَ: أَمَا إِنَّ رِجَالًا مِنْ أَهْلِ بَدْرٍ لَزِمُوا بُيُوتَهُمْ بَعْدَ قَتْلِ عُثْمَانَ فَلَمْ يَخْرُجُوا إِلَّا إِلَى قُبُورِهِمْ. إظهار معاوية الخلاف لعلي وَأَمَّا عَلِيُّ بْنُ أَبِي طَالِبٍ، ؓ، فَإِنَّهُ لَمَّا فَرَغَ مِنْ وَقْعَةِ الْجَمَلِ وَدَخَلَ الْبَصْرَةَ وَشَيَّعَ أُمَّ الْمُؤْمِنِينَ عَائِشَةَ لَمَّا أَرَادَتِ الرُّجُوعَ إِلَى مَكَّةَ، سَارَ مِنَ الْبَصْرَةِ إِلَى الْكُوفَةِ، قَالَ ابْنُ أَبِي الْكَنُودِ عُبَيْدُ الرَّحْمَنِ بْنُ عُبَيْدٍ: فَدَخَلَهَا عَلِيٌّ يَوْمَ الِاثْنَيْنِ لِثِنْتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَجَبٍ سَنَةَ سِتٍّ وَثَلَاثِينَ، فَقِيلَ لَهُ: انْزِلْ بِالْقَصْرِ الْأَبْيَضِ. فَقَالَ: لَا، إِنَّ عُمَرَ كَانَ يَكْرَهُ نُزُولَهُ، فَأَنَا أَكْرَهُهُ لِذَلِكَ. فَنَزَلَ فِي الرَّحْبَةِ وَصَلَّى فِي الْجَامِعِ الْأَعْظَمِ رَكْعَتَيْنِ، ثُمَّ خَطَبَ النَّاسَ فَحَثَّهُمْ عَلَى الْخَيْرِ وَنَهَاهُمْ عَنِ الشَّرِّ، وَمَدَحَ أَهْلَ الْكُوفَةِ فِي خُطْبَتِهِ هَذِهِ، ثُمَّ بَعَثَ إِلَى جَرِيرِ بْنِ عَبْدِ اللَّهِ - وَكَانَ عَلَى هَمَذَانَ مِنْ زَمَانِ عُثْمَانَ - وَإِلَى الْأَشْعَثِ بْنِ قَيْسٍ - وَهُوَ عَلَى نِيَابَةِ أَذْرَبِيجَانَ مِنْ أَيَّامِ عُثْمَانَ - يَأْمُرُهُمَا أَنْ يَأْخُذَا الْبَيْعَةَ لَهُ عَلَى مَنْ هُنَالِكَ ثُمَّ يُقْبِلَا إِلَيْهِ، فَفَعَلَا ذَلِكَ. علي يرسل جرير لمعاوية لأخذ البيعة منه ؓ فَلَمَّا أَرَادَ عَلِيٌّ، ؓ، أَنْ يَبْعَثَ إِلَى مُعَاوِيَةَ، ؓ، يَدْعُوهُ إِلَى بَيْعَتِهِ، قَالَ جَرِيرُ بْنُ عَبْدِ اللَّهِ: أَنَا أَذْهَبُ إِلَيْهِ يَا أَمِيرَ الْمُؤْمِنِينَ، فَإِنَّ بَيْنِي وَبَيْنَهُ وُدًّا، فَآخُذُ لَكَ الْبَيْعَةَ مِنْهُ. فَقَالَ الْأَشْتَرُ: لَا تَبْعَثْهُ يَا أَمِيرَ الْمُؤْمِنِينَ، فَإِنِّي أَخْشَى أَنْ يَكُونَ هَوَاهُ مَعَهُ. فَقَالَ عَلِيٌّ: دَعْهُ. فَبَعَثَهُ وَكَتَبَ مَعَهُ كِتَابًا إِلَى مُعَاوِيَةَ يُعْلِمُهُ بِاجْتِمَاعِ الْمُهَاجِرِينَ وَالْأَنْصَارِ عَلَى بَيْعَتِهِ، وَيُخْبِرُهُ بِمَا كَانَ فِي وَقْعَةِ الْجَمَلِ، وَيَدْعُوهُ إِلَى الدُّخُولِ فِيمَا دَخَلَ فِيهِ النَّاسُ. مبايعة عمرو بن العاص لمعاوية لمحاربة علي ؓ فَلَمَّا انْتَهَى إِلَيْهِ جَرِيرُ بْنُ عَبْدِ اللَّهِ أَعْطَاهُ الْكِتَابَ. وَطَلَبَ مُعَاوِيَةُ عَمْرَو بْنَ الْعَاصِ وَرُءُوسَ أَهْلِ الشَّامِ فَاسْتَشَارَهُمْ، فَأَبَوْا أَنْ يُبَايِعُوا حَتَّى يَقْتُلَ قَتَلَةَ عُثْمَانَ، أَوْ أَنْ يُسَلِّمَ إِلَيْهِمْ قَتَلَةَ عُثْمَانَ، وَإِنْ لَمْ يَفْعَلْ قَاتَلُوهُ وَلَمْ يُبَايِعُوهُ حَتَّى يَقْتُلَهُمْ عَنْ آخِرِهِمْ. فَرَجَعَ جَرِيرٌ إِلَى عَلِيٍّ فَأَخْبَرَهُ بِمَا قَالُوا، فَقَالَ الْأَشْتَرُ: أَلَمْ أَنْهَكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَبْعَثَ جَرِيرًا ؟ فَلَوْ كُنْتَ بَعَثْتَنِي لَمَا فَتَحَ مُعَاوِيَةُ بَابًا إِلَّا أَغْلَقْتُهُ. فَقَالَ لَهُ جَرِيرٌ لَوْ كُنْتَ ثَمَّ لَقَتَلُوكَ بِدَمِ عُثْمَانَ. فَقَالَ الْأَشْتَرُ: وَاللَّهِ لَوْ بَعَثَنِي لَمْ يُعْيِنِي جَوَابُ مُعَاوِيَةَ وَلَأُعْجِلَنَّهُ عَنِ الْفِكْرَةِ، وَلَوْ أَطَاعَنِي فِيكَ أَمِيرُ الْمُؤْمِنِينَ، لَحَبَسَكَ وَأَمْثَالَكَ حَتَّى يَسْتَقِيمَ أَمْرُ هَذِهِ الْأُمَّةِ. فَقَامَ جَرِيرٌ مُغْضَبًا فَأَقَامَ بِقَرْقِيسِياءَ، وَكَتَبَ إِلَى مُعَاوِيَةَ يُخْبِرُهُ بِمَا قَالَ وَمَا قِيلَ لَهُ، فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ يَأْمُرُهُ بِالْقُدُومِ عَلَيْهِ. خروج علي بن أبي طالب إلى صفين وَخَرَجَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ مِنَ الْكُوفَةِ عَازِمًا عَلَى الدُّخُولِ إِلَى الشَّامِ، فَعَسْكَرَ بِالنُّخَيْلَةِ، وَاسْتَخْلَفَ عَلَى الْكُوفَةِ أَبَا مَسْعُودٍ عُقْبَةَ بْنَ عَمْرٍو الْبَدْرِيَّ الْأَنْصَارِيَّ، وَكَانَ قَدْ أَشَارَ عَلَيْهِ جَمَاعَةٌ بِأَنْ يُقِيمَ بِالْكُوفَةِ وَيَبْعَثَ الْجُنُودَ، وَأَشَارَ آخَرُونَ عَلَيْهِ بِالْخُرُوجِ بِنَفْسِهِ. وَبَلَغَ مُعَاوِيَةَ أَنَّ عَلِيًّا قَدْ خَرَجَ إِلَيْهِ بِنَفْسِهِ فَاسْتَشَارَ عَمْرَو بْنَ الْعَاصِ، فَقَالَ لَهُ: اخْرُجْ إِلَيْهِ أَيْضًا أَنْتَ بِنَفْسِكَ. وَقَامَ عَمْرُو بْنُ الْعَاصِ فِي النَّاسِ خَطِيبًا فَقَالَ: إِنَّ صَنَادِيدَ أَهْلِ الْكُوفَةِ وَالْبَصْرَةِ قَدْ تَفَانَوْا يَوْمَ الْجَمَلِ، وَلَمْ يَبْقَ مَعَ عَلِيٍّ إِلَّا شِرْذِمَةٌ قَلِيلَةٌ مِمَّنْ قَتَلَ الْخَلِيفَةَ أَمِيرَ الْمُؤْمِنِينَ عُثْمَانَ، فَاللَّهَ اللَّهَ فِي حَقِّكُمْ أَنْ تُضَيِّعُوهُ، وَفِي دَمِ عُثْمَانَ خَلِيفَةِ اللَّهِ فَلَا تُطِلُّوهُ. وَكَتَبَ إِلَى أَجْنَادِ الشَّامِ فَحَضَرُوا، وَعُقِدَتِ الْأَلْوِيَةُ وَالرَّايَاتُ لِلْأُمَرَاءِ، وَتَهَيَّأَ أَهْلُ الشَّامِ وَتَأَهَّبُوا، وَخَرَجُوا أَيْضًا إِلَى نَحْوِ الْفُرَاتِ مِنْ نَاحِيَةِ صِفِّينَ - حَيْثُ يَكُونُ مَقْدَمُ عَلِيٍّ - وَسَارَ عَلِيٌّ، ؓ، بِمَنْ مَعَهُ مِنَ النُّخَيْلَةِ قَاصِدًا أَرْضَ الشَّامِ. قَالَ أَبُو إِسْرَائِيلَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ: وَكَانَ فِي جَيْشِ عَلِيٍّ ثَمَانُونَ بَدْرِيًّا، وَمِائَةٌ وَخَمْسُونَ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَةِ. رَوَاهُ ابْنُ دِيزِيلَ. قصة الراهب مع علي ؓ وَقَدِ اجْتَازَ فِي طَرِيقِهِ بِرَاهِبٍ، فَكَانَ مِنْ أَمْرِهِ مَا ذَكَرَهُ إِبْرَاهِيمُ بْنُ الْحُسَيْنِ بْنِ دِيزِيلَ فِي كِتَابِهِ، عَنْ حَبَّةَ الْعُرَنِيِّ قَالَ: لَمَّا أَتَى عَلِيٌّ الرَّقَّةَ، نَزَلَ بِمَكَانٍ يُقَالُ لَهُ: الْبَلِيخُ. عَلَى جَانِبِ الْفُرَاتِ، فَنَزَلَ إِلَيْهِ رَاهِبٌ مِنْ صَوْمَعَتِهِ، فَقَالَ لِعَلِيٍّ: إِنَّ عِنْدَنَا كِتَابًا تَوَارَثْنَاهُ عَنْ آبَائِنَا، كَتَبَهُ أَصْحَابُ عِيسَى بْنِ مَرْيَمَ، عَلَيْهِمَا السَّلَامُ، أَعْرِضُهُ عَلَيْكَ ؟ فَقَالَ عَلِيٌّ: نَعَمْ. فَقَرَأَ الرَّاهِبُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، الَّذِي قَضَى فِيمَا قَضَى، وَسَطَّرَ فِيمَا سَطَّرَ، وَكَتَبَ فِيمَا كَتَبَ أَنَّهُ بَاعِثٌ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ، وَيَدُلُّهُمْ عَلَى سَبِيلِ اللَّهِ، لَا فَظٌّ وَلَا غَلِيظٌ وَلَا صَخَّابٌ فِي الْأَسْوَاقِ، وَلَا يَجْزِي بِالسَّيِّئَةِ السَّيِّئَةَ، وَلَكِنْ يَعْفُو وَيَصْفَحُ، أُمَّتُهُ الْحَمَّادُونَ الَّذِينَ يَحْمَدُونَ اللَّهَ عَلَى كُلِّ شَرَفٍ، وَفِي كُلِّ صُعُودٍ وَهُبُوطٍ تَذِلُّ أَلْسِنَتُهُمْ بِالتَّهْلِيلِ وَالتَّكْبِيرِ، وَيَنْصُرُهُ اللَّهُ عَلَى كُلِّ مَنْ نَاوَأَهُ، فَإِذَا تَوَفَّاهُ اللَّهُ اخْتَلَفَتْ أُمَّتُهُ ثُمَّ اجْتَمَعَتْ فَلَبِثَتْ بِذَلِكَ مَا شَاءَ اللَّهُ، ثُمَّ اخْتَلَفَتْ، ثُمَّ يَمُرُّ رَجُلٌ مِنْ أُمَّتِهِ بِشَاطِئِ هَذَا الْفُرَاتِ، يَأْمُرُ بِالْمَعْرُوفِ وَيَنْهَى عَنِ الْمُنْكَرِ، وَيَقْضِي بِالْحَقِّ، وَلَا يُنَكِّسُ الْحُكْمُ، الدُّنْيَا أَهْوَنُ عَلَيْهِ مِنَ الرَّمَادِ - أَوْ قَالَ: التُّرَابِ - فِي يَوْمٍ عَصَفَتْ فِيهِ الرِّيحُ، وَالْمَوْتُ أَهْوَنُ عَلَيْهِ مِنْ شُرْبِ الْمَاءِ، يَخَافُ اللَّهَ فِي السِّرِّ، وَيَنْصَحُ فِي الْعَلَانِيَةِ، وَلَا يَخَافُ فِي اللَّهِ لَوْمَةَ لَائِمٍ، فَمَنْ أَدْرَكَ ذَلِكَ النَّبِيَّ مِنْ أَهْلِ الْبِلَادِ فَآمَنَ بِهِ، كَانَ ثَوَابُهُ رِضْوَانِي وَالْجَنَّةَ، وَمَنْ أَدْرَكَ ذَلِكَ الْعَبْدَ الصَّالِحَ فَلْيَنْصُرْهُ، فَإِنَّ الْقَتْلَ مَعَهُ شَهَادَةٌ. ثُمَّ قَالَ لِعَلِيٍّ: فَأَنَا أُصَاحِبُكَ فَلَا أُفَارِقُكَ حَتَّى يُصِيبَنِي مَا أَصَابَكَ. فَبَكَى عَلِيٌّ ثُمَّ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْنِي عِنْدَهُ نَسْيًا مَنْسِيًّا، وَالْحَمْدُ لِلَّهِ الَّذِي ذَكَرَنِي عِنْدَهُ فِي كُتُبِ الْأَبْرَارِ. فَمَضَى الرَّاهِبُ مَعَهُ وَأَسْلَمَ، فَكَانَ مَعَ عَلِيٍّ حَتَّى أُصِيبَ يَوْمَ صِفِّينَ، فَلَمَّا خَرَجَ النَّاسُ يَدْفِنُونَ قَتْلَاهُمْ قَالَ عَلِيٌّ: اطْلُبُوا الرَّاهِبَ. فَلَمَّا وَجَدُوهُ صَلَّى عَلَيْهِ وَدَفَنَهُ وَاسْتَغْفَرَ لَهُ. مسير جيش علي ؓ وأحداث المعركة وَقَدْ بَعَثَ عَلِىٌّ بَيْنَ يَدَيْهِ زِيَادَ بْنَ النَّضْرِ الْحَارِثِيَّ طَلِيعَةً فِي ثَمَانِيَةِ آلَافٍ، وَمَعَهُ شُرَيْحُ بْنُ هَانِئٍ فِي أَرْبَعَةِ آلَافٍ، فَسَارُوا فِي طَرِيقٍ بَيْنَ يَدَيْهِ غَيْرِ طَرِيقِهِ، وَجَاءَ عَلِيٌّ فَقَطَعَ دِجْلَةَ مِنْ جِسْرِ مَنْبِجٍ، وَسَارَتِ الْمُقَدِّمَتَانِ، فَبَلَغَهُمْ أَنَّ مُعَاوِيَةَ رَكِبَ فِي أَهْلِ الشَّامِ ; لِيَلْقَى عَلِيًّا، فَهَمُّوا بِلِقَائِهِ، فَخَافُوا مِنْ قِلَّةِ عَدَدِهِمْ بِالنِّسْبَةِ إِلَيْهِ، فَعَدَلُوا عَنْ طَرِيقِهِمْ وَجَاءُوا لِيَعْبُرُوا مِنْ عَانَاتَ، فَمَنَعَهُمْ أَهْلُ عَانَاتَ، فَسَارُوا فَعَبَرُوا مِنْ هِيتَ، ثُمَّ لَحِقُوا عَلِيًّا - وَقَدْ سَبَقَهُمْ - فَقَالَ عَلِيٌّ: مُقَدِّمَتِي تَأْتِي مِنْ وَرَائِي ! فَاعْتَذَرُوا إِلَيْهِ بِمَا جَرَى لَهُمْ، فَعَذَرَهُمْ ثُمَّ قَدَّمَهُمْ أَمَامَهُ إِلَى مُعَاوِيَةَ بَعْدَ أَنْ عَبَرَ الْفُرَاتَ، فَتَلَقَّاهُمْ أَبُو الْأَعْوَرِ عَمْرُو بْنُ سُفْيَانَ السُّلَمِىُّ فِي مُقَدِّمَةِ أَهْلِ الشَّامِ، فَتَوَاقَفُوا، وَدَعَاهُمْ زِيَادُ بْنُ النَّضْرِ أَمِيرُ مُقَدِّمَةِ أَهْلِ الْعِرَاقِ إِلَى بَيْعَةِ عَلِيٍّ فَلَمْ يُجِيبُوهُ بِشَيْءٍ، فَكَتَبَ إِلَى عَلِيٍّ بِذَلِكَ، فَبَعَثَ إِلَيْهِمْ عَلِيٌّ الْأَشْتَرَ النَّخَعِيَّ أَمِيرًا، وَعَلَى مَيْمَنَتِهِ زِيَادُ بْنُ النَّضْرِ، وَعَلَى مَيْسَرَتِهِ شُرَيْحٌ، وَأَمَرَهُ أَنْ لَا يَتَقَدَّمَ إِلَى أَهْلِ الشَّامِ بِقِتَالٍ حَتَّى يَبْدَأُوهُ أَوَّلًا بِالْقِتَالِ، وَلَكِنْ لِيَدْعُهُمْ إِلَى الْبَيْعَةِ مَرَّةً بَعْدَ مَرَّةٍ، فَإِنِ امْتَنَعُوا فَلَا يُقَاتِلْهُمْ حَتَّى يُقَاتِلُوهُ، وَلَا يَقْرَبْ مِنْهُمْ قُرْبَ مَنْ يُرِيدُ الْحَرْبَ، وَلَا يُبْعُدْ مِنْهُمْ إِبْعَادَ مَنْ يَهَابُ الرِّجَالَ، وَلَكِنْ صَابِرْهُمْ حَتَّى آتِيَكَ، فَأَنَا حَثِيثُ السَّيْرِ وَرَاءَكَ إِنْ شَاءَ اللَّهُ. وَبَعَثَ مَعَهُ بِكِتَابِ الْإِمَارَةِ عَلَى الْمُقَدِّمَةِ مَعَ الْحَارِثِ بْنِ جُمْهَانَ الْجُعْفِيِّ. فَلَمَّا قَدِمَ الْأَشْتَرُ عَلَى الْمُقَدِّمَةِ، امْتَثَلَ مَا أَمَرَهُ بِهِ عَلِيٌّ، فَتَوَاقَفَ هُوَ وَمُقَدِّمَةُ مُعَاوِيَةَ وَعَلَيْهَا أَبُو الْأَعْوَرِ، فَلَمْ يَزَالُوا مُتَوَاقِفِينَ يَوْمَهُمْ ذَلِكَ، فَلَمَّا كَانَ آخِرُ النَّهَارِ حَمَلَ عَلَيْهِمْ أَبُو الْأَعْوَرِ السُّلَمِيُّ فَثَبَتُوا لَهُ، وَاضْطَرَبُوا سَاعَةً، ثُمَّ انْصَرَفَ أَهْلُ الشَّامِ عِنْدَ الْمَسَاءِ، فَلَمَّا كَانَ الْغَدُ تَوَاقَفُوا أَيْضًا وَتَصَابَرُوا، فَحَمَلَ الْأَشْتَرُ فَقَتَلَ عَبْدَ اللَّهِ بْنَ الْمُنْذِرِ التَّنُوخِيَّ - وَكَانَ مِنْ فُرْسَانِ أَهْلِ الشَّامِ - قَتَلَهُ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ يُقَالُ لَهُ: ظَبْيَانُ بْنُ عُمَارَةَ التَّمِيمِيُّ. فَعِنْدَ ذَلِكَ حَمَلَ عَلَيْهِمْ أَبُو الْأَعْوَرِ بِمَنْ مَعَهُ، فَتَقَدَّمُوا إِلَيْهِمْ، وَطَلَبَ الْأَشْتَرُ مِنْ أَبِي الْأَعْوَرِ أَنْ يُبَارِزَهُ، فَلَمْ يُجِبْهُ أَبُو الْأَعْوَرِ إِلَى ذَلِكَ، وَكَأَنَّهُ رَآهُ غَيْرَ كُفْءٍ لَهُ فِي ذَلِكَ - وَاللَّهُ أَعْلَمُ - ثُمَّ تَحَاجَزَ الْقَوْمُ عَنِ الْقِتَالِ عِنْدَ إِقْبَالِ اللَّيْلِ مِنَ الْيَوْمِ الثَّانِي. فَلَمَّا كَانَ صَبَاحُ الْيَوْمِ الثَّالِثِ أَقْبَلَ عَلِيٌّ، ؓ، فِي جُيُوشِهِ وَجَاءَ مُعَاوِيَةُ، ؓ، فِي جُنُودِهِ فَتَوَاجَهَ الْفَرِيقَانِ، وَتَقَابَلَ الْجَمْعَانِ - وَبِاللَّهِ الْمُسْتَعَانُ - فَتَوَاقَفُوا طَوِيلًا، وَذَلِكَ بِمَكَانٍ يُقَالُ لَهُ: صِفِّينَ. وَذَلِكَ فِي أَوَائِلِ ذِي الْحِجَّةِ، ثُمَّ عَدَلَ عَلِيٌّ، ؓ، فَارْتَادَ لِجَيْشِهِ مَنْزِلًا، وَقَدْ كَانَ مُعَاوِيَةُ سَبَقَ بِجَيْشِهِ فَنَزَلُوا عَلَى مَشْرَعَةِ الْمَاءَ فِي أَسْهَلِ مَوْضِعٍ وَأَفْيَحِهِ، فَلَمَّا جَاءَ عَلِيٌّ نَزَلَ بَعِيدًا مِنَ الْمَاءِ، وَجَاءَ سَرَعَانُ أَهْلِ الْعِرَاقِ لِيَرِدُوا مِنَ الْمَاءِ، فَمَنَعَهُمْ أَهْلُ الشَّامِ فَوَقَعَ بَيْنَهُمْ مُقَاتَلَةٌ بِسَبَبِ ذَلِكَ. وَكَانَ مُعَاوِيَةُ قَدْ وَكَّلَ عَلَى الشَّرِيعَةِ أَبَا الْأَعْوَرِ السُّلَمِيَّ، وَلَيْسَ هُنَاكَ مَشْرَعَةٌ سِوَاهَا، فَعَطِشَ أَصْحَابُ عَلِيٍّ عَطَشًا شَدِيدًا، فَبَعَثَ عَلِيٌّ الْأَشْعَثَ بْنَ قَيْسٍ الْكِنْدِيَّ فِي جَمَاعَةٍ لِيَصِلُوا إِلَى الْمَاءِ، فَمَنَعَهُمْ أُولَئِكَ وَقَالُوا: مُوتُوا عَطَشًا كَمَا مَنَعْتُمْ عُثْمَانَ الْمَاءَ. فَتَرَامَوْا بِالنَّبْلِ سَاعَةً، ثُمَّ تَطَاعَنُوا بِالرِّمَاحِ أُخْرَى، ثُمَّ تَقَاتَلُوا بِالسُّيُوفِ بَعْدَ ذَلِكَ كُلِّهِ، وَأَمَدَّ كُلَّ طَائِفَةٍ أَصْحَابُهَا، حَتَّى جَاءَ الْأَشْتَرُ مِنْ نَاحِيَةِ الْعِرَاقِيِّينَ، وَجَاءَ عَمْرُو بْنُ الْعَاصِ مِنْ نَاحِيَةِ الشَّامِيِّينَ، فَاشْتَدَّتِ الْحَرْبُ بَيْنَهُمْ أَكْثَرَ مِمَّا كَانَتْ، وَقَدْ قَالَ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ - وَهُوَ عَبْدُ اللَّهِ بْنُ عَوْفِ بْنِ الْأَحْمَرِ الْأَزْدِيُّ - وَهُوَ يُقَاتِلُ: خَلُّوا لَنَا مَاءَ الْفُرَاتِ الْجَارِي أَوِ اثْبُتُوا لِجَحْفَلٍ جَرَّارِ     لِكُلِّ قَرْمٍ مُسْتَمِيتٍ شَارِ مُطَاعِنٍ بِرُمْحِهِ كَرَّارِ     ضَرَّابِ هَامَاتِ الْعِدَا مِغْوَارِ ثُمَّ مَا زَالَ أَهْلُ الْعِرَاقِ يَكْشِفُونَ الشَّامِيِّينَ عَنِ الْمَاءِ حَتَّى أَزَاحُوهُمْ عَنْهُ وَخَلَّوْا بَيْنَهُمْ وَبَيْنَهُ، ثُمَّ اصْطَلَحُوا عَلَى الْوُرُودِ حَتَّى صَارُوا يَزْدَحِمُونَ فِي تِلْكَ الشَّرِيعَةِ لَا يُكَلِّمُ أَحَدٌ أَحَدًا، وَلَا يُؤْذِي إِنْسَانٌ مِنْهُمْ إِنْسَانًا. وَفِي رِوَايَةٍ أَنَّ مُعَاوِيَةَ لَمَّا أَمَرَ أَبَا الْأَعْوَرِ بِحِفْظِ الشَّرِيعَةِ وَقَفَ دُونَهَا بِرِمَاحٍ مُشْرَعَةٍ، وَسُيُوفٍ مُسَلَّلَةٍ، وَسِهَامٍ مُفَوَّقَةٍ، وَقِسِيٍّ مُوَتَّرَةٍ، فَجَاءَ أَصْحَابُ عَلِيٍّ عَلِيًّا فَشَكَوْا إِلَيْهِ ذَلِكَ، فَبَعَثَ صَعْصَعَةَ بْنَ صُوحَانَ إِلَى مُعَاوِيَةَ يَقُولُ لَهُ: إِنَّا جِئْنَا كَافِّينَ عَنْ قِتَالِكُمْ حَتَّى نُقِيمَ عَلَيْكُمُ الْحُجَّةَ، فَبَعَثْتَ إِلَيْنَا مُقَدَّمَتَكَ فَقَاتَلَتْنَا قَبْلَ أَنْ نَبْدَأَكُمْ بِالْقِتَالِ، ثُمَّ هَذِهِ أُخْرَى قَدْ مَنَعْتُمُونَا الْمَاءَ. فَقَالَ مُعَاوِيَةُ لِلْقَوْمِ: مَاذَا تَرَوْنَ ؟ فَقَالَ عَمْرُو بْنُ الْعَاصِ خَلِّ بَيْنَهُمْ وَبَيْنَهُ، فَلَيْسَ مِنَ النَّصَفِ أَنْ نَكُونَ رَيَّانِينَ وَهُمْ عِطَاشٌ. وَقَالَ الْوَلِيدُ: دَعْهُمْ يَذُوقُوا مِنَ الْعَطَشِ مَا أَذَاقُوا أَمِيرَ الْمُؤْمِنِينَ عُثْمَانَ حِينَ حَصَرُوهُ فِي دَارِهِ وَمَنَعُوهُ طَيِّبَ الْمَاءِ وَالطَّعَامِ أَرْبَعِينَ صَبَاحًا. وَقَالَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ: امْنَعْهُمُ الْمَاءَ إِلَى اللَّيْلِ فَلَعَلَّهُمْ يَرْجِعُونَ إِلَى بِلَادِهِمْ. فَسَكَتَ مُعَاوِيَةُ، فَقَالَ لَهُ صَعْصَعَةُ بْنُ صُوحَانَ: مَاذَا جَوَابُكَ ؟ فَقَالَ: سَيَأْتِيكُمْ رَأْيِي بَعْدَ هَذَا. فَلَمَّا رَجَعَ صَعْصَعَةُ فَأَخْبَرَ الْخَبَرَ، رَكِبَتِ الْخَيْلُ وَالرِّجَالُ فَمَا زَالُوا حَتَّى أَزَاحُوهُمْ عَنِ الْمَاءِ وَوَرَدُوهُ قَهْرًا، ثُمَّ اصْطَلَحُوا عَلَى وُرُودِهِ، وَلَا يَمْنَعُ أَحَدٌ أَحَدًا مِنْهُ. دعَوة عَلِيٍّ مُعَاوِيَةَ إِلَى الطَّاعَةِ وَالْجَمَاعَةِ وَأَقَامَ عَلِيٌّ يَوْمَيْنِ لَا يُكَاتِبُ مُعَاوِيَةَ وَلَا يُكَاتِبُهُ مُعَاوِيَةُ، ثُمَّ دَعَا عَلِيٌّ بَشِيرَ بْنَ عَمْرٍو الْأَنْصَارِيَّ، وَسَعِيدَ بْنَ قَيْسٍ الْهَمْدَانِيَّ، وَشَبَثَ بْنَ رِبْعِيٍّ التَّمِيمِيَّ فَقَالَ: ائْتُوا هَذَا الرَّجُلَ فَادْعُوهُ إِلَى الطَّاعَةِ وَالْجَمَاعَةِ، وَاسْمَعُوا مَا يَقُولُ لَكُمْ. فَلَمَّا دَخَلُوا عَلَى مُعَاوِيَةَ قَالَ لَهُ بَشِيرُ بْنُ عَمْرٍو: يَا مُعَاوِيَةُ إِنَّ الدُّنْيَا عَنْكَ زَائِلَةٌ، وَإِنَّكَ رَاجِعٌ إِلَى الْآخِرَةِ، وَاللَّهُ مُحَاسِبُكُ بِعَمَلِكَ، وَمُجَازِيكَ بِمَا قَدَّمَتْ يَدَاكَ، وَإِنِّي أَنْشُدُكَ اللَّهَ أَنْ تَفَرِّقَ جَمَاعَةَ هَذِهِ الْأُمَّةِ، وَأَنْ تَسْفِكَ دِمَاءَهَا بَيْنَهَا. فَقَالَ لَهُ مُعَاوِيَةُ: هَلَّا أَوْصَيْتَ بِذَلِكَ صَاحِبَكُمْ ؟ ! فَقَالَ لَهُ: إِنَّ صَاحِبِي أَحَقُّ هَذِهِ الْبَرِيَّةِ بِالْأَمْرِ فِي فَضْلِهِ وَدِينِهِ وَسَابِقَتِهِ وَقَرَابَتِهِ، وَإِنَّهُ يَدْعُوكَ إِلَى مُبَايَعَتِهِ، فَإِنَّهُ أَسْلَمُ لَكَ فِي دُنْيَاكَ، وَخَيْرٌ لَكَ فِي أُخْرَاكَ. فَقَالَ مُعَاوِيَةُ: وَيُطَلُّ دَمُ عُثْمَانَ ؟ لَا وَاللَّهِ لَا أَفْعَلُ ذَلِكَ أَبَدًا. ثُمَّ أَرَادَ سَعِيدُ بْنُ قَيْسٍ الْهَمْدَانِيُّ أَنْ يَتَكَلَّمَ، فَبَدَرَهُ شَبَثُ بْنُ رِبْعِيٍّ فَتَكَلَّمَ قَبْلَهُ بِكَلَامٍ فِيهِ غِلْظَةٌ وَجَفَاءٌ فِي حَقِّ مُعَاوِيَةَ، فَزَجَرَهُ مُعَاوِيَةُ وَزَبَرَهُ فِي افْتِيَاتِهِ عَلَى مَنْ هُوَ أَكْبَرُ مِنْهُ وَأَشْرَفُ، وَفِي كَلَامِهِ بِمَا لَا عِلْمَ لَهُ بِهِ، ثُمَّ أَمَرَ بِهِمْ، فَأُخْرِجُوا مِنْ بَيْنِ يَدَيْهِ، وَصَمَّمَ عَلَى الْقِيَامِ بِطَلَبِ دَمِ عُثْمَانَ الَّذِي قُتِلَ مَظْلُومًا. فَعِنْدَ ذَلِكَ نَشِبَتِ الْحَرْبُ بَيْنَهُمْ، وَأَمَرَ عَلِيٌّ بِالطَّلَائِعِ وَالْأُمَرَاءِ أَنْ يَتَقَدَّمُوا لِلْحَرْبِ، وَجَعَلَ عَلِيٌّ يُؤَمِّرُ كُلَّ يَوْمٍ عَلَى الْحَرْبِ أَمِيرًا، فَمِنْ أُمَرَائِهِ عَلَى الْحَرْبِ ; الْأَشْتَرُ النَّخَعِيُّ - وَهُوَ أَكْبَرُ مَنْ كَانَ يَخْرُجُ لِلْحَرْبِ - وَحُجْرُ بْنُ عَدِيٍّ، وَشَبَثُ بْنُ رِبْعِيٍّ، وَخَالِدُ بْنُ الْمُعَمَّرِ، وَزِيَادُ بْنُ النَّضْرِ، وَزِيَادُ بْنُ خَصَفَةَ، وَسَعِيدُ بْنُ قَيْسٍ، وَمَعْقِلُ بْنُ قَيْسٍ، وَقَيْسُ بْنُ سَعْدٍ. وَكَذَلِكَ فَعَلَ مُعَاوِيَةُ ; كَانَ كُلَّ يَوْمٍ يَبْعَثُ عَلَى الْحَرْبِ أَمِيرًا، فَمِنْ أُمَرَائِهِ ; عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ، وَأَبُو الْأَعْوَرِ السُّلَمِيُّ، وَحَبِيبُ بْنُ مَسْلَمَةَ، وَذُو الْكَلَاعِ الْحِمْيَرِيُّ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ، ؓ، وَشُرَحْبِيلُ بْنُ السِّمْطِ، وَحَمْزَةُ بْنُ مَالِكٍ الْهَمْدَانِيُّ. وَرُبَّمَا اقْتَتَلَ النَّاسُ فِي الْيَوْمِ مَرَّتَيْنِ، وَذَلِكَ فِي شَهْرِ ذِي الْحِجَّةِ بِكَمَالِهِ.

     ✧ A section on the mention of the Battle of Ṣiffīn between the people of Iraq from the companions of ʿAlī and the people of Syria from the companions of Muʿāwiyah. Those who attended Ṣiffīn from the people of Badr From Muḥammad b. Sīrīn that he said: The fitnah arose while the Companions of the Messenger of Allah ﷺ numbered in the tens of thousands, yet not a hundred of them attended it; rather, they did not reach thirty. And from ʿAbd al-Raḥmān b. Abī Laylā who said: Seventy men from the people of Badr attended Ṣiffīn. He said: Abū Shaybah lied. By Allah, we discussed this with al-Ḥakam, and we found that none from the people of Badr attended Ṣiffīn except Khuzaymah b. Thābit. It has also been said that Sahl b. Ḥunayf from the people of Badr attended it, and likewise Abū Ayyūb al-Anṣārī. Our shaykh, the ʿAllāmah Ibn Taymiyyah, said this in his book “Al-Radd ʿalā al-Rāfiḍah.” And Ibn Baṭṭah narrated with his chain from Bukayr b. al-Ashajj that he said: Indeed, men from the people of Badr kept to their houses after the killing of ʿUthmān and did not go out except to their graves. Muʿāwiyah's open opposition to ʿAlī As for ʿAlī b. Abī Ṭālib ؓ, when he finished the Battle of the Camel and entered Baṣrah and escorted the Mother of the Believers ʿĀʾishah when she wished to return to Makkah, he marched from Baṣrah to Kufah. Ibn Abī al-Kanūd ʿUbayd al-Raḥmān b. ʿUbayd said: ʿAlī entered it on Monday, twelve nights having passed of Rajab, year thirty-six. It was said to him: Alight at the White Palace. He said: No, ʿUmar disliked alighting there, so I dislike it for that reason. He alighted in al-Raḥbah and prayed two rakʿahs in the Great Mosque, then addressed the people, urging them to good and forbidding them from evil, and praising the people of Kufah in this sermon of his. Then he sent to Jarīr b. ʿAbd Allāh—who had been over Hamadhān since the time of ʿUthmān—and to al-Ashʿath b. Qays—who was in charge of the deputy governorship of Adharbayjān from the days of ʿUthmān—commanding them to take the pledge of allegiance for him from those there and then come to him. They did that. ʿAlī sends Jarīr to Muʿāwiyah to take the pledge from him When ʿAlī ؓ wanted to send to Muʿāwiyah ؓ to call him to pledge allegiance to him, Jarīr b. ʿAbd Allāh said: I will go to him, O Commander of the Believers, for between me and him there is affection, and I will take the pledge for you from him. Al-Ashtar said: Do not send him, O Commander of the Believers, for I fear his inclination is with him. ʿAlī said: Leave him. So he sent him and wrote with him a letter to Muʿāwiyah informing him of the gathering of the Muhājirūn and the Anṣār upon pledging allegiance to him, and telling him of what happened in the Battle of the Camel, and calling him to enter into what the people had entered into. ʿAmr b. al-ʿĀṣ's pledge to Muʿāwiyah to fight ʿAlī When Jarīr b. ʿAbd Allāh reached him, he gave him the letter. Muʿāwiyah summoned ʿAmr b. al-ʿĀṣ and the chiefs of the people of Syria and consulted them. They refused to pledge allegiance until he killed the killers of ʿUthmān, or handed over to them the killers of ʿUthmān; and if he did not do so, they would fight him and would not pledge allegiance to him until he killed them all to the last. Jarīr returned to ʿAlī and told him what they said. Al-Ashtar said: Did I not forbid you, O Commander of the Believers, from sending Jarīr? Had you sent me, Muʿāwiyah would not have opened a door but I closed it. Jarīr said to him: Had you been there, they would have killed you for the blood of ʿUthmān. Al-Ashtar said: By Allah, had he sent me, Muʿāwiyah's answer would not have wearied me, and I would have hastened him away from thinking; and had the Commander of the Believers obeyed me concerning you, he would have imprisoned you and your like until the affair of this Ummah was set straight. Jarīr rose in anger and stayed at Qarqīsiyāʾ, and wrote to Muʿāwiyah informing him of what he said and what was said to him. Muʿāwiyah wrote to him commanding him to come to him. ʿAlī b. Abī Ṭālib's march to Ṣiffīn The Commander of the Believers ʿAlī departed from Kufah resolved on entering Syria. He encamped at al-Nukhaylah and appointed as his deputy over Kufah Abū Masʿūd ʿUqbah b. ʿAmr al-Badrī al-Anṣārī. A group had advised him to remain in Kufah and send the armies, while others advised him to go out in person. It reached Muʿāwiyah that ʿAlī had gone out to him in person, so he consulted ʿAmr b. al-ʿĀṣ, who said to him: Go out to him yourself as well. ʿAmr b. al-ʿĀṣ stood before the people as a speaker and said: The champions of the people of Kufah and Baṣrah perished on the Day of the Camel, and there remains with ʿAlī only a small remnant of those who killed the Caliph, the Commander of the Believers ʿUthmān. So by Allah, by Allah, concerning your right—do not squander it—and concerning the blood of ʿUthmān, the Caliph of Allah—do not let it go unavenged. He wrote to the armies of Syria and they came. Banners and standards were tied for the commanders, and the people of Syria prepared and readied themselves, and they too went out toward the Euphrates from the direction of Ṣiffīn—where ʿAlī's arrival would be. And ʿAlī ؓ marched with those with him from al-Nukhaylah heading for the land of Syria. Abū Isrāʾīl said, from al-Ḥakam b. ʿUtaybah: In ʿAlī's army there were eighty Badrīs and one hundred and fifty of those who pledged allegiance under the tree. Ibn Dīzīl narrated it. The story of the monk with ʿAlī ؓ On his way he passed by a monk, and of his affair was what Ibrāhīm b. al-Ḥusayn b. Dīzīl mentioned in his book, from Ḥabbah al-ʿUranī, who said: When ʿAlī came to al-Raqqah, he alighted at a place called al-Balīkh on the bank of the Euphrates. A monk came down to him from his hermitage and said to ʿAlī: We have a book that we have inherited from our fathers, written by the companions of ʿĪsā b. Maryam, peace be upon them both. Shall I present it to you? ʿAlī said: Yes. The monk read: In the name of Allah, the Most Gracious, the Most Merciful. He who decreed in what He decreed, and wrote in what He wrote, and inscribed in what He inscribed, that He will send among the unlettered people a messenger from among them, teaching them the Book and wisdom, purifying them, and guiding them to the path of Allah—not harsh, nor rough, nor clamorous in the markets; he does not repay evil with evil, but pardons and forgives. His Ummah are the ḥammādūn, those who praise Allah upon every elevation and in every ascent and descent; their tongues are humbled with tahlīl and takbīr. Allah will grant him victory over all who oppose him. When Allah takes him, his Ummah will differ, then unite, and remain so as long as Allah wills, then differ. Then a man from his Ummah will pass by the bank of this Euphrates, commanding good and forbidding evil, judging with truth, and the judgment will not be overturned. The world is lighter to him than ashes—or he said: dust—on a day when the wind blows fiercely, and death is lighter to him than drinking water. He fears Allah in secret and gives sincere counsel in public, and does not fear the blame of any blamer for the sake of Allah. Whoever of the people of the lands meets that prophet and believes in him, his reward will be My good pleasure and Paradise; and whoever meets that righteous servant, let him support him, for being killed with him is martyrdom. Then he said to ʿAlī: I will accompany you and not part from you until what befalls you befalls me. ʿAlī wept and said: Praise be to Allah who has not made me forgotten and forsaken with Him, and praise be to Allah who remembered me with Him in the books of the righteous. The monk went with him and embraced Islam, and was with ʿAlī until he was struck down on the day of Ṣiffīn. When the people went out to bury their dead, ʿAlī said: Look for the monk. When they found him, he prayed over him, buried him, and sought forgiveness for him. The march of ʿAlī's army ؓ and the events of the battle ʿAlī had sent ahead of him Ziyād b. al-Naḍr al-Ḥārithī as a vanguard with eight thousand, and with him Shurayḥ b. Hāniʾ with four thousand. They marched on a road ahead of him other than his road. ʿAlī came and crossed the Tigris from the bridge of Manbij, and the two vanguards marched on. It reached them that Muʿāwiyah had ridden with the people of Syria to meet ʿAlī, so they resolved to meet him, but feared their small number relative to him. They turned from their road and came to cross from ʿĀnāt, but the people of ʿĀnāt prevented them. They marched on and crossed from Hīt, then caught up with ʿAlī—who had preceded them. ʿAlī said: My vanguard comes from behind me! They excused themselves for what had happened to them, and he accepted their excuse. Then he sent them ahead of him toward Muʿāwiyah after he crossed the Euphrates. Abū al-Aʿwar ʿAmr b. Sufyān al-Sulamī met them in the vanguard of the people of Syria. They faced each other, and Ziyād b. al-Naḍr, the commander of the vanguard of the people of Iraq, called them to pledge allegiance to ʿAlī, but they did not answer him at all. He wrote to ʿAlī about that, and ʿAlī sent al-Ashtar al-Nakhaʿī to them as commander, with Ziyād b. al-Naḍr over his right wing and Shurayḥ over his left wing. He commanded him not to advance against the people of Syria with fighting until they first began the fighting, but to call them to the pledge again and again. If they refused, he was not to fight them until they fought him, and not to draw near them as one who desires war draws near, nor to keep far from them as one who fears men keeps far, but to be patient with them until I come to you, for I am hastening behind you, if Allah wills. He sent with him the letter of command over the vanguard with al-Ḥārith b. Jumhān al-Juʿfī. When al-Ashtar came to the vanguard, he complied with what ʿAlī had commanded him. He and the vanguard of Muʿāwiyah, over which was Abū al-Aʿwar, faced each other all that day. At the end of the day, Abū al-Aʿwar al-Sulamī charged them, and they stood firm against him, and they clashed for a while. Then the people of Syria withdrew at evening. The next day they faced each other again and endured patiently. Al-Ashtar charged and killed ʿAbd Allāh b. al-Mundhir al-Tanūkhī—who was one of the horsemen of the people of Syria—killed by a man from the people of Iraq called Ẓabyān b. ʿUmārah al-Tamīmī. Then Abū al-Aʿwar charged them with those with him and advanced against them. Al-Ashtar sought from Abū al-Aʿwar to duel him, but Abū al-Aʿwar did not respond to that—it was as if he saw him as not his equal in that—and Allah knows best. Then the people drew apart from fighting at the approach of night on the second day. On the morning of the third day, ʿAlī ؓ came with his armies, and Muʿāwiyah ؓ came with his troops, and the two parties faced each other, the two hosts confronted one another—and from Allah is the help sought. They stood facing each other for a long time, at a place called Ṣiffīn, in the first days of Dhū al-Ḥijjah. Then ʿAlī ؓ turned aside and sought a camping place for his army. Muʿāwiyah had preceded with his army and they had alighted at the watering place in the most level and spacious spot. When ʿAlī came, he alighted far from the water. The swift ones of the people of Iraq came to drink from the water, but the people of Syria prevented them, and fighting broke out between them because of that. Muʿāwiyah had entrusted the watering place to Abū al-Aʿwar al-Sulamī, and there was no other watering place than it. The companions of ʿAlī suffered severe thirst. ʿAlī sent al-Ashʿath b. Qays al-Kindī with a group to reach the water, but those prevented them and said: Die of thirst as you prevented ʿUthmān from water. They shot arrows at each other for a while, then thrust with spears for another while, then fought with swords after all that. Each party reinforced its companions until al-Ashtar came from the direction of the Iraqis and ʿAmr b. al-ʿĀṣ came from the direction of the Syrians, and the battle intensified more than before. A man from the people of Iraq—ʿAbd Allāh b. ʿAwf b. al-Aḥmar al-Azdī—said while fighting: Leave for us the flowing water of the Euphrates, or stand firm against a mighty host, For every stalwart, death-defying champion, Thrusting with his spear, attacking again and again, Striking the heads of the enemy, a raider. The people of Iraq did not cease driving the Syrians from the water until they dislodged them from it and left the way open between them and it. Then they made peace over drinking, until they were crowding at that watering place, no one speaking to anyone, and no one harming another. In another narration, when Muʿāwiyah commanded Abū al-Aʿwar to guard the watering place, he stood before it with spears raised, swords drawn, arrows fitted, and bows strung. The companions of ʿAlī came to ʿAlī and complained of that to him. He sent Ṣaʿṣaʿah b. Ṣūḥān to Muʿāwiyah to say to him: We came refraining from fighting you until we establish the proof against you, but you sent your vanguard to us and they fought us before we began fighting you. Then this is another matter: you have prevented us from the water. Muʿāwiyah said to the people: What do you think? ʿAmr b. al-ʿĀṣ said: Leave the way between them and it, for it is not fair that we be quenched while they are thirsty. Al-Walīd said: Let them taste of thirst what they made the Commander of the Believers ʿUthmān taste when they besieged him in his house and prevented him from good water and food for forty mornings. ʿAbd Allāh b. Saʿd b. Abī Sarḥ said: Prevent them from the water until night, perhaps they will return to their lands. Muʿāwiyah was silent. Ṣaʿṣaʿah b. Ṣūḥān said to him: What is your answer? He said: My opinion will come to you after this. When Ṣaʿṣaʿah returned and reported the news, the cavalry and the men rode, and they did not cease until they dislodged them from the water and reached it by force. Then they made peace over drinking it, and no one prevented anyone from it. ʿAlī's call to Muʿāwiyah to obedience and unity ʿAlī stayed for two days without corresponding with Muʿāwiyah, nor Muʿāwiyah with him. Then ʿAlī summoned Bashīr b. ʿAmr al-Anṣārī, Saʿīd b. Qays al-Hamdānī, and Shabath b. Ribʿī al-Tamīmī and said: Go to this man and call him to obedience and unity, and listen to what he says to you. When they entered upon Muʿāwiyah, Bashīr b. ʿAmr said to him: O Muʿāwiyah, the world is passing away from you, and you will return to the Hereafter. Allah will call you to account for your deeds and recompense you for what your hands have sent forth. I adjure you by Allah not to divide the unity of this Ummah and not to shed its blood among itself. Muʿāwiyah said to him: Why did you not enjoin that upon your companion? He said to him: My companion is more deserving of this creation's affair in his excellence, his religion, his precedence, and his kinship. He calls you to pledge allegiance to him, for it is safer for you in your worldly life and better for you in your Hereafter. Muʿāwiyah said: And the blood of ʿUthmān is to go unavenged? No, by Allah, I will never do that. Then Saʿīd b. Qays al-Hamdānī wanted to speak, but Shabath b. Ribʿī forestalled him and spoke before him with words containing harshness and rudeness against Muʿāwiyah. Muʿāwiyah rebuked him and scolded him for his presumption toward one older and nobler than him, and for speaking of what he had no knowledge of. Then he ordered them to be taken out from before him, and he resolved firmly to pursue the blood of ʿUthmān, who was killed unjustly. At that point, the war became engaged between them. ʿAlī commanded the vanguards and the commanders to advance for battle, and ʿAlī appointed a commander over the war every day. Among his commanders over the war were: al-Ashtar al-Nakhaʿī—and he was the greatest of those who went out to battle—Ḥujr b. ʿAdī, Shabath b. Ribʿī, Khālid b. al-Muʿammar, Ziyād b. al-Naḍr, Ziyād b. Khaṣafah, Saʿīd b. Qays, Maʿqil b. Qays, and Qays b. Saʿd. Likewise, Muʿāwiyah did the same; every day he sent a commander over the war. Among his commanders were: ʿAbd al-Raḥmān b. Khālid b. al-Walīd, Abū al-Aʿwar al-Sulamī, Ḥabīb b. Maslamah, Dhū al-Kalāʿ al-Ḥimyarī, ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb, ؓ, Shuraḥbīl b. al-Simṭ, and Ḥamzah b. Mālik al-Hamdānī. The people sometimes fought twice in a day, and that was during the entire month of Dhū al-Ḥijjah.

267. Tarikh (al-Tabari) 2064No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ أَسْلَمُ مَوْلَى رَسُولِ اللَّهِ ﷺ أَسْلَمُ مَوْلَى رَسُولِ اللَّهِ ﷺ، وَيُكَنَّى أَبَا رَافِعٍ:  وَكَانَ مَمْلُوكًا لِلْعَبَّاسِ، فَوَهَبَهُ لِرَسُولِ اللَّهِ ﷺ، فَلَمَّا بُشِّرَ رَسُولُ اللَّهِ ﷺ بِإِسْلَامِ الْعَبَّاسِ أَعْتَقَهُ رَسُولُ اللَّهِ ﷺ، وَهَاجَرَ بَعْدَ بَدْرٍ إِلَى رَسُولِ اللَّهِ ﷺ، وَشَهِدَ أُحُدًا وَالْمَشَاهِدَ بَعْدَهَا، وَزَوَّجَهُ رَسُولُ اللَّهِ ﷺ سَلْمَى مَوْلَاتَهُ. وَتُوُفِّيَ بَعْدَ قَتْلِ عُثْمَانَ بْنِ عَفَّانَ ؓ. حُذَيْفَةُ بْنُ الْيَمَانِ حُذَيْفَةُ بْنُ الْيَمَانِ   - وَالْيَمَانُ لَقَبٌ - وَاسْمُهُ حَسْلٌ - وَيُقَالُ: حَسِيلُ - بْنُ جَابِرِ بْنِ رَبِيعَةَ بْنِ عَمْرِو بْنِ جِرْوَةَ، وَيُكَنَّى أَبَا عَبْدِ اللَّهِ، وَيُقَالُ إِنَّ جِرْوَةَ هُوَ الْيَمَانُ: خَرَجَ حُذَيْفَةُ هُوَ وَأَبُوهُ فَأَخَذَهُمَا كُفَّارُ قُرَيْشٍ، وَقَالُوا: إِنَّكُمَا تُرِيدَانِ مُحَمَّدًا، فَقَالَا: مَا نُرِيدُ إِلَّا الْمَدِينَةَ، فَأَخَذُوا مِنْهُمَا عَهْدًا أَلَّا يُقَاتِلَا مَعَ النَّبِيِّ ﷺ، وَأَنْ يَنْصَرِفَا إِلَى الْمَدِينَةِ، فَأَتَيَا رَسُولَ اللَّهِ ﷺ فَأَخْبَرَاهُ وَقَالَا: إِنْ شِئْتَ [قَاتَلْنَا مَعَكَ]، قَالَ: بَلَى نَفِي [لَهُمْ] وَنَسْتَعِينُ اللَّهَ عَلَيْهِمْ، فَفَاتَهُمَا بَدْرٌ، وَشَهِدَ حُذَيْفَةُ أُحُدًا وَمَا بَعْدَهَا. وَكَانَ حُذَيْفَةُ صَاحِبَ سِرِّ رَسُولِ اللَّهِ ﷺ لِقُرْبِهِ مِنْهُ وَثِقَتِهِ بِهِ  ، وَأَخْبَرَهُ رَسُولُ اللَّهِ ﷺ بِأَسْمَاءِ الْمُنَافِقِينَ الَّذِينَ بَخَسُوا بَعِيرَهُ لَيْلَةَ [الْعَقَبَةِ] بِتَبُوكَ، وَكَانُوا اثْنَيْ عَشَرَ كُلُّهُمْ مِنَ الْأَنْصَارِ وَمِنْ حُلَفَائِهِمْ، وَكَانَ حُذَيْفَةُ يَقُولُ: كَانَ النَّاسُ يَسْأَلُونَ رَسُولَ اللَّهِ ﷺ عَنِ الْخَيْرِ، وَأَنَا أَسْأَلُهُ عَنِ الشَّرِّ مَخَافَةَ أَنْ يُدْرِكَنِي. وَوَلَّاهُ عُمَرُ بْنُ الْخَطَّابِ الْمَدَائِنَ، فَأَقَامَ بِهَا إِلَى حِينِ وَفَاتِهِ. وَعَنِ ابْنِ سِيرِينَ، قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ إِذَا بَعَثَ أَمِيرًا كَتَبَ إِلَيْهِمْ: إِنِّي قَدْ بَعَثْتُ إِلَيْكُمْ فُلَانًا وَأَمَرْتُهُ بِكَذَا وَكَذَا، فَاسْمَعُوا لَهُ وَأَطِيعُوا، فَلَمَّا بَعَثَ حُذَيْفَةَ كَتَبَ إِلَيْهِمْ: إِنِّي قَدْ بَعَثْتُ إِلَيْكُمْ فُلَانًا فَأَطِيعُوهُ، فَقَالُوا: هَذَا رَجُلٌ لَهُ شَأْنٌ، فَرَكِبُوا لِيَلْتَقُوهُ، فَلَقُوهُ عَلَى بَغْلٍ تَحْتَهُ أَكَافٍ وَهُوَ مُعْتَرِضٌ عَلَيْهِ رَجُلَاهُ مِنْ جَانِبٍ وَاحِدٍ، فَلَمْ يَعْرِفُوهُ فَأَجَازُوهُ، فَلَقِيَهُمُ النَّاسُ، فَقَالُوا: أَيْنَ الْأَمِيرُ؟ قَالُوا: هُوَ الَّذِي لَقِيَكُمْ. قَالَ: فَرَكَضُوا فِي أَثَرِهِ، فَأَدْرَكُوهُ وَفِي يَدِهِ رَغِيفٌ وَفِي الْأُخْرَى عَرَقٌ وَهُوَ يَأْكُلُ، فَسَلَّمُوا عَلَيْهِ، فَنَظَرَ إِلَى عَظِيمٍ مِنْهُمْ فَنَاوَلَهُ الْعَرَقَ وَالرَّغِيفَ. قَالَ: فَلَمَّا غَفَلَ أَلْقَاهُ أَوْ أَعْطَاهُ لِخَادِمِهِ. وَرَوَى هَذَا الْحَدِيثَ سَلَامُ بْنُ مِسْكِينٍ، عَنِ ابْنِ سِيرِينَ، فَقَالَ فِيهِ: لَمَّا قَدِمَ حُذَيْفَةُ الْمَدَائِنَ اسْتَقْبَلَهُ النَّاسُ وَالدَّهَاقِينُ وَبِيَدِهِ رَغِيفٌ وَعِرْقٌ مِنْ لَحْمٍ وَهُوَ عَلَى حِمَارٍ عَلَى أَكَافٍ، فَقَرَأَ عَهْدَهُ عَلَيْهِمْ [فَقَالُوا: سَلْنَا مَا شِئْتَ، قَالَ: أَسْأَلُكُمْ طَعَامًا آكُلُهُ، وَعَلِيقًا لِحِمَارِي هَذَا مَا دُمْتُ فِيكُمْ] فَأَقَامَ مَا شَاءَ اللَّهُ، ثُمَّ كَتَبَ إِلَيْهِ عُمَرُ أَنْ أَقْدِمْ، فَلَمَّا بَلَغَ قُدُومُهُ عُمَرَ كَمَنَ لَهُ فِي الطَّرِيقِ فِي مَكَانٍ لَا يَرَاهُ، فَلَمَّا رَآهُ عُمَرُ عَلَى الْحَالِ الَّتِي خَرَجَ مِنْ عِنْدِهِ عَلَيْهَا، أَتَاهُ فَالْتَزَمَهُ وَقَالَ: أَنْتَ أَخِي وَأَنَا أَخُوكَ. وَعَنِ الْأَعْمَشِ، قَالَ: بَكَى حُذَيْفَةُ فِي صَلَاتِهِ، فَلَمَّا فَرَغَ الْتَفَتَ فَإِذَا رَجُلٌ خَلْفَهُ، فَقَالَ: لَا تُعْلِمَنَّ هَذَا أَحَدًا. وَعَنْ زِيَادٍ مَوْلَى ابْنِ عَبَّاسٍ، قَالَ: حَدَّثَنِي مَنْ دَخَلَ عَلَى حُذَيْفَةَ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ، فَقَالَ: لَوْلَا أَنِّي أَرَى هَذَا الْيَوْمَ آخِرَ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا وَأَوَّلَ يَوْمٍ مِنْ أَيَّامِ الْآخِرَةِ لَمْ أَتَكَلَّمْ بِهِ، اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي كُنْتُ أُحِبُّ الْفَقْرَ عَلَى الْغِنَى، وَأُحِبُّ الذِّلَّةَ عَلَى الْعِزِّ، وَأُحِبُّ الْمَوْتَ عَلَى الْحَيَاةِ، حَبِيبٌ جَاءَ عَلَى فَاقَةٍ، لَا أَفْلَحَ مَنْ نَدِمَ، ثُمَّ مَاتَ رَحِمَهُ اللَّهُ. وَعَنْ خَالِدِ بْنِ رَبِيعٍ الْعَبْسِيِّ، قَالَ: سَمِعْنَا بِوَجَعِ حُذَيْفَةَ فَرَكِبَ إِلَيْهِ أَبُو مَسْعُودٍ الْأَنْصَارِيُّ فِي نَفَرٍ أَنَا فِيهِمْ إِلَى الْمَدَائِنِ، فَأَتَيْنَاهُ فِي بَعْضِ اللَّيْلِ، فَقَالَ: هَلْ جِئْتُمْ بِأَكْفَانِي؟ قُلْنَا: نَعَمْ، قَالَ: فَلَا تُغَالُوا بِكَفَنِي، أَفَإِنْ يَكُنْ لِصَاحِبِكُمْ عِنْدَ اللَّهِ خَيْرٌ يُبَدَّلُ خَيْرًا مِنْ كِسْوَتِكُمْ وَإِلَّا يُسْلَبَ سَلْبًا سَرِيعًا، ثُمَّ ذَكَرَ عُثْمَانَ، فَقَالَ: اللَّهُمَّ لَمْ أَشْهَدْ، وَلَمْ أَقْتُلْ، وَلَمْ أَرْضَ. وَعَنْ بِلَالِ بْنِ يَحْيَى، قَالَ: عَاشَ حُذَيْفَةُ بَعْدَ قَتْلِ عُثْمَانَ أَرْبَعِينَ لَيْلَةً. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: مَاتَ حُذَيْفَةُ سَنَةَ سِتٍّ وَثَلَاثِينَ. اجْتَمَعَ عَلَى ذَلِكَ الْوَاقِدِيُّ، وَالْهَيْثَمُ بْنُ عَدِيٍّ. الزُّبَيْرُ بْنُ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصِيٍّ الزُّبَيْرُ بْنُ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصِيٍّ  ، وَأُمُّهُ صَفِيَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ، وَيُكَنَّى أَبَا عَبْدِ اللَّهِ: أَسْلَمَ بَعْدَ أَبِي بَكْرٍ، وَكَانَ رَابِعًا أَوْ خَامِسًا، وَهُوَ يَوْمَئِذٍ ابْنُ سِتَّ عَشْرَةَ سَنَةً، وَهَاجَرُ إِلَى أَرْضِ الْحَبَشَةِ الْهِجْرَتَيْنِ جَمِيعًا، وَلَمْ يَتَخَلَّفْ عَنْ غَزَاةٍ غَزَاهَا رَسُولُ اللَّهِ ﷺ، وَكَانَ رَجُلًا لَيْسَ بِالطَّوِيلِ وَلَا بِالْقَصِيرِ، إِلَى الْخِفَّةِ مَا هُوَ فِي اللَّحْمِ، خَفِيفَ اللِّحْيَةِ، أَسْمَرَ اللَّوْنِ أَشْعَرَ، وَلَهُ مِنَ الْوَلَدِ أَحَدَ عَشَرَ ذِكْرًا، وَتِسْعُ نِسْوَةٍ: عَبْدُ اللَّهِ، وَمُصْعَبٌ، وَعُرْوَةُ، وَالْمُنْذِرُ، وَعَاصِمٌ، وَالْمُهَاجِرُ، وَخَدِيجَةُ الْكُبْرَى، وَأُمُّ الْحَسَنِ، وَعَائِشَةُ، وَأُمُّهُمْ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ. وَخَالِدٌ، وَعَمْرٌو، وَحَبِيبَةُ، وَسَوْدَةُ، وَهِنْدٌ، وَأُمُّهُمْ أُمُّ خَالِدٍ، وَهِيَ بِنْتُ خَالِدِ بْنِ سَعِيدِ بْنِ الْعَاصِ. وَمُصْعَبٌ، وَحَمْزَةُ وَرَمْلَةُ وَأُمُّهُمْ أُمُّ الرَّبَابِ بِنْتُ أُنَيْفٍ. وَعُبَيْدَةُ، وَجَعْفَرٌ، وَأُمُّهُمَا زَيْنَبُ بِنْتُ مَرْثَدٍ. وَزَيْنَبُ، وَأُمُّهَا أُمُّ كُلْثُومٍ بِنْتُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ. وَخَدِيجَةُ الصُّغْرَى، وَأُمُّهَا الْحَلَالُ بِنْتُ قَيْسٍ. عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، قَالَ: كَانَتْ عَلَى الزُّبَيْرِ رِيطَةٌ صَفْرَاءُ مُعْتَجِرًا بِهَا يَوْمَ بَدْرٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ الْمَلَائِكَةَ نَزَلَتْ مِنَ السَّمَاءِ عَلَى سِيمَاءِ الزُّبَيْرِ ". [وَعَنْ جَابِرٍ] قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ يَأْتِينِي بِخَبَرِ الْقَوْمِ"؟ [يَوْمَ الْأَحْزَابِ] فَقَالَ الزُّبَيْرُ: أَنَا، قَالَ: "مَنْ يَأْتِينِي بِخَبَرِ الْقَوْمِ؟ " قَالَ الزُّبَيْرُ: أَنَا، قَالَ: "مَنْ يَأْتِينِي بِخَبَرِ الْقَوْمِ؟ " قَالَ الزُّبَيْرُ: أَنَا، فَقَالَ النَّبِيُّ ﷺ: "إِنَّ لِكُلِّ نَبِيٍّ حَوَارِيًّا، وَإِنَّ حَوَارِيَّ الزُّبَيْرُ   ". وَعَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: قُلْتُ لِأَبِي يَوْمَ الْأَحْزَابِ: قَدْ رَأَيْتُكَ يَا أَبَهْ تُحْمَلُ عَلَى فَرَسٍ لَكَ أَشْقَرَ، قَالَ: قَدْ رَأَيْتَنِي أَيْ بُنَيَّ؟ قُلْتُ: نَعَمْ، قَالَ: فَإِنَّ رَسُولَ اللَّهِ ﷺ جَمَعَ لِي أَبَوَيْهِ يَقُولُ: "فِدَاكَ أَبِي وَأُمِّي". وَعَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قَالَ: لَمَّا وَقَفَ الزُّبَيْرُ يَوْمَ الْجَمَلِ دَعَانِي فَقُمْتُ إِلَى جَنْبِهِ، فَقَالَ: يَا بُنَيَّ إِنَّهُ لَا يُقْتَلُ الْيَوْمَ إِلَّا ظَالِمٌ أَوْ مَظْلُومٌ  ، وَإِنِّي لَا أَرَانِي إِلَّا سَأُقْتَلُ الْيَوْمَ مَظْلُومًا، وَإِنَّ مِنْ أَكْبَرَ هَمِّي لَدَيْنِي، أَفَتَرَى دَيْنَنَا يُبْقِي مِنْ مَالِنَا شَيْئًا؟ ثُمَّ قَالَ: يَا بُنَيَّ بِعْ وَاقْضِ دَيْنِي وَأَوْصِ بِالثُّلُثِ، فَإِنْ فَضَلَ مِنْ مَالِنَا مِنْ بَعْدِ قَضَاءِ الدَّيْنِ شَيْءٌ فَثُلُثُهُ لِوَلَدِكَ. وَلَهُ يَوْمَئِذٍ تِسْعُ بَنَاتٍ، قَالَ: فَجَعَلَ يُوصِينِي بِدَيْنِهِ وَيَقُولُ: يَا بُنَيَّ إِنْ عَجَزْتَ عَنْ شَيْءٍ مِنْهُ فَاسْتَعِنْ عَلَيْهِ مَوْلَايَ. قَالَ: فَوَ اللَّهِ مَا دَرَيْتُ مَا أَرَادَ حَتَّى قُلْتُ: يَا أَبَهْ، مَنْ مَوْلَاكَ؟ قَالَ: اللَّهُ، فَوَ اللَّهِ مَا وَقَعْتُ فِي كُرْبَةٍ مِنْ دَيْنِهِ إِلَّا قُلْتُ: يَا مَوْلَى الزُّبَيْرِ اقْضِ عَنْهُ دَيْنَهُ، فَيَقْضِيَهُ. قَالَ: وَقُتِلَ الزُّبَيْرُ وَلَمْ يَدَعْ دِينَارًا وَلَا دِرْهَمًا إِلَّا أَرَضِينَ فِيهِمَا الْغَابَةُ، وَإِحْدَى عَشْرَةَ دَارًا بِالْمَدِينَةِ، وَدَارَيْنِ بِالْبَصْرَةِ، وَدَارًا بِالْكُوفَةِ، وَدَارًا بِمِصْرَ. قَالَ: وَإِنَّمَا كَانَ دَيْنُهُ الَّذِي كَانَ عَلَيْهِ أَنَّ الرَّجُلَ كَانَ يَأْتِيهِ بِالْمَالِ فَيَسْتَوْدِعُهُ إِيَّاهُ، فَيَقُولُ الزُّبَيْرُ: لَا، وَلَكِنْ هُوَ سَلَفٌ، إِنِّي أَخْشَى عَلَيْهِ الضَّيْعَةَ، وَمَا وَلِيَ إِمَارَةً قَطُّ وَلَا جِبَايَةً وَلَا خَرَاجًا وَلَا شَيْئًا إِلَّا أَنْ يَكُونَ فِي غَزْوٍ مَعَ رَسُولِ اللَّهِ ﷺ، وَمَعَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ؓ. قَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: فَحَسَبْتُ مَا عَلَيْهِ مِنِ الدِّينِ فَوَجَدْتُهُ أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفٍ، فَلَقِيَ حَكِيمُ بْنُ حِزَامٍ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، فَقَالَ: يَا ابْنَ أَخِي كَمْ عَلَى أَخِي مَنِ الدَّيْنِ؟ قَالَ: فَكَتَمْتُهُ وَقُلْتُ مِائَةُ أَلْفٍ، فَقَالَ حَكِيمٌ: وَاللَّهِ مَا أَرَى أَمْوَالَكُمْ تَتَّسِعُ لِهَذِهِ، فَقَالَ عَبْدُ اللَّهِ: أَفَرَأَيْتُكَ إِنْ كَانَتْ أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفٍ؟ قَالَ: مَا أَرَاكُمْ تُطِيقُونَ هَذَا، فَإِنْ عَجَزْتُمْ عَنْ شَيْءٍ مِنْهُ فَاسْتَعِينُوا بِي، وَكَانَ الزُّبَيْرُ اشْتَرَى الْغَابَةَ بِسَبْعِينَ وَمِائَةَ أَلْفٍ، فَبَاعَهَا عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بِأَلْفِ أَلْفٍ وَسِتِّمِائَةِ أَلْفٍ، ثُمَّ قَامَ فَقَالَ: مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ شَيْءٌ فَلْيُوَافِنَا بِالْغَابَةِ، فَأَتَاهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ - وَكَانَ لَهُ عَلَى الزُّبَيْرِ أَرْبَعُمِائَةِ أَلْفٍ – فَقَالَ لِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ: إِنْ شِئْتُمْ تَرَكْتُهَا لَكُمْ وَإِنْ شِئْتُمْ فَأَخِّرُوهَا فِيمَا تُؤَخِّرُونَ، إِنْ أَخَّرْتُمْ شَيْئًا، فَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: لَا، قَالَ: فَاقْطَعُوا لِي قِطْعَةً، فَقَالَ لَهُ عَبْدُ اللَّهِ: لَكَ مِنْ هَاهُنَا إِلَى هَا هُنَا، قَالَ: فَبَاعَهُ مِنْهَا بِقَضَاءِ دَيْنِهِ، فَأَوْفَاهُ وَبَقِيَ مِنْهَا أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ. قَالَ: فَقَدِمَ عَلَى مُعَاوِيَةَ وَعِنْدَهُ عَمْرُو بْنُ عُثْمَانَ وَالْمُنْذِرُ بْنُ الزُّبَيْرِ وَابْنُ زَمْعَةَ، قَالَ: فَقَالَ لَهُ مُعَاوِيَةُ: كَمْ قَوَّمْتَ الْغَابَةَ؟ قَالَ: كُلُّ سَهْمٍ مِائَةُ أَلْفٍ، قَالَ: كَمْ بَقِيَ؟ قَالَ: أَرْبَعَةُ أَسْهُمٍ وَنِصْفٌ، قَالَ: فَقَالَ الْمُنْذِرُ بْنُ الزُّبَيْرِ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ، وَقَالَ عَمْرُو بْنُ عُثْمَانَ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ، وَقَالَ ابْنُ زَمْعَةَ: قَدْ أَخَذْتُ سَهْمًا بِمِائَةِ أَلْفٍ، فَقَالَ مُعَاوِيَةُ: فَكَمْ بَقِيَ؟ قَالَ: سَهْمٌ وَنِصْفٌ، قَالَ: أَخَذْتُهُ بِخَمْسِينَ وَمِائَةِ أَلْفٍ. قَالَ: وَبَاعَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ نَصِيبَهُ مِنْ مُعَاوِيَةَ بِسِتِّمِائَةِ أَلْفٍ، فَلَمَّا فَرَغَ ابْنُ الزُّبَيْرِ مِنْ قَضَاءِ دَيْنِهِ، قَالَ بَنُو الزُّبَيْرِ: اقْسِمْ بَيْنَنَا مِيرَاثَنَا، قَالَ: لَا وَاللَّهِ لَا أَقْسِمُ بَيْنَكُمْ مِيرَاثَكُمْ حَتَّى أُنَادِيَ فِي الْمَوْسِمِ أَرْبَعَ سِنِينَ: أَلَا مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ دَيْنٌ فَلْيَأْتِنَا فَلِنَقْضِهِ. قَالَ: فَجَعَلَ كُلَّ سَنَةٍ يُنَادِي بِالْمَوْسِمِ، فَلَمَّا مَضَتْ أَرْبَعُ سِنِينَ قَسَمَ بَيْنَهُمْ. قَالَ: وَكَانَ لِلزُّبَيْرِ أَرْبَعُ نِسْوَةٍ، قَالَ: وَرُبْعُ الثَّمَنِ فَأَصَابَ كُلَّ امْرَأَةٍ أَلْفُ أَلْفٍ وَمِائَةُ أَلْفٍ. قَالَ: فَجَمِيعُ مَالِهِ خَمْسُونَ أَلْفَ أَلْفٍ وَمِائَتَا أَلْفٍ. قَالَ عُلَمَاءُ السِّيَرِ: حَضَرَ الزُّبَيْرُ يَوْمَ الْجَمَلِ، ثُمَّ بَدَا لَهُ أَنْ لا يُقَاتِلَ فَرَكِبَ فَرَسَهُ وَانْطَلَقَ يُرِيدُ الْمَدِينَةَ فَلَحِقَهُ قَوْمٌ فَقَاتَلُوهُ، وَحَمَلَ عَلَيْهِ عَمْرُو بْنُ جُرْمُوزٍ فَطَعَنَهُ فَأَثْبَتَهُ فَوَقَعَ فَاعْتَوَرُوهُ وَأَخَذُوا سَيْفَهُ، وَأَخَذَ ابْنُ جُرْمُوزٍ رَأْسَهُ فَحَمَلَهُ إِلَى عَلِيٍّ وَأَتَى بِسَيْفِهِ فَأَخَذَهُ عَلِيٌّ ؓ، وَقَالَ: سَيْفٌ وَاللَّهِ طَالَ مَا جَلَّا بِهِ عَنْ وَجْهِ رَسُولِ اللَّهِ ﷺ الْكَرْبَ  . وَقَالَ: بَشِّرْ قَاتِلَ ابْنِ صَفِيَّةَ بِالنَّارِ، وَجَلَسَ يَبْكِي عَلَيْهِ هُوَ وَأَصْحَابُهُ، وَقَالَ: إِنِّي لَأَرْجُوَ أَنْ أَكُونَ أَنَا وَطَلْحَةُ وَالزُّبَيْرُ مِنَ الَّذِينَ قَالَ اللَّهُ: وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ. وَدُفِنَ الزُّبَيْرُ بِوَادِي السِّبَاعِ، وَكَانَتْ عِنْدَهُ عَاتِكَةُ بِنْتُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وَكَانَ أَهْلُ الْمَدِينَةِ يَقُولُونَ: مَنْ أَرَادَ الشَّهَادَةَ فَلْيَتَزَوَّجْ عَاتِكَةَ، لِأَنَّهَا كَانَتْ عِنْدَ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، فَقُتِلَ عَنْهَا، ثُمَّ كَانَتْ عِنْدَ عُمَرَ بْنِ الْخَطَّابِ فَقُتِلَ عَنْهَا، ثُمَّ عِنْدَ الزُّبَيْرِ فَقُتِلَ عَنْهَا وَهُوَ ابْنُ أَرْبَعٍ وَسِتِّينَ سَنَةً. زَيْدُ بْنُ صُوحَانَ بْنِ حُجْرِ بْنِ الْهِجْرِسِ زَيْدُ بْنُ صُوحَانَ بْنِ حُجْرِ بْنِ الْهِجْرِسِ، يُكَنَّى أَبَا عَائِشَةَ، [وَأَبَا عَبْدِ اللَّهِ]:   سَمِعَ عُمَرَ وَعَلِيًّا ؓ. وَكَانَ يَصُومُ بِالنَّهَارِ وَيَقُومُ اللَّيْلَ. عَنْ حُمَيْدِ بْنِ هِلَالٍ، قَالَ: كَانَ زَيْدُ بْنُ صُوحَانَ يَقُومُ اللَّيْلَ وَيَصُومُ النَّهَارَ، فَإِذَا كَانَتْ لَيْلَةُ الْجُمْعَةِ أَحْيَاهَا، فَإِنْ كَانَ لَيَكْرَهُهَا [إِذَا جَاءَتْ] مِمَّا كَانَ يَلْقَى فِيهَا، فَبَلَغَ سَلْمَانَ مَا كَانَ يَصْنَعُ، فَأَتَاهُ فَقَالَ: أَيْنَ زَيْدٌ ؟ قَالَتِ امْرَأَتُهُ: لَيْسَ هَا هُنَا، قَالَ: فَإِنِّي أُقْسِمُ عَلَيْكَ لَمَا صَنَعْتَ طَعَامًا وَلَبِسَتْ مَحَاسِنَ ثِيَابِكَ، ثُمَّ بَعَثْتَ إِلَى زَيْدٍ، فَجَاءَ زَيْدٌ وَقَرَّبَ الطَّعَامَ، فَقَالَ سَلْمَانُ: كُلْ يَا زَيْدُ، فَقَالَ: إِنِّي صَائِمٌ، قَالَ: كُلْ يَا زَيْدُ لَا تَنْقُصُ دِينَكَ، إِنَّ شَرَّ السَّيْرِ الْحَقْحَقَةُ، إِنَّ لِعَيْنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِبَدَنِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا، كُلْ يَا زَيْدُ، فَأَكَلَ، وَتَرَكَ مَا يَصْنَعُ. قُتِلَ زَيْدٌ يَوْمَ الْجَمَلِ، فَقَالَ: ادْفِنُونِي فِي ثِيَابِي، فَإِنِّي مُخَاصِمٌ، وَلَا تَغْسِلُوا عَنِّي دَمًا، وَلَا تَنْزِعُوا عَنِّي ثَوْبًا. طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ تَيْمِ بْنِ مُرَّةَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ تَيْمِ بْنِ مُرَّةَ، يُكَنَّى أَبَا مُحَمَّدٍ  : وَأُمُّهُ الصَّعْبَةُ بِنْتُ عَمَّارٍ الْحَضْرَمِيِّ، وَأُمُّهَا عَاتِكَةُ بِنْتُ وَهْبِ بْنِ قُصَيِّ بْنِ كِلَابٍ. وَكَانَ وَهْبٌ صَاحِبَ الرِّفَادَةِ دُونَ قُرَيْشٍ كُلِّهَا. وَكَانَ لِطَلْحَةَ مِنَ الْوَلَدِ مُحَمَّدٌ، وَهُوَ السَّجَّادُ، وَبِهِ كَانَ يُكَنَّى، قُتِلَ مَعَهُ يَوْمَ الْجَمَلِ، وَعِمْرَانُ، وَأُمُّهُمَا حَمْنَةُ بِنْتُ جَحْشٍ. وَمُوسَى، وَأُمُّهُ خَوْلَةُ بِنْتُ الْقَعْقَاعِ بْنِ مَعْبَدٍ، وَكَانَ يُقَالُ لِلْقَعْقَاعِ تَيَّارُ الْفُرَاتِ مِنْ سَخَائِهِ. وَيَعْقُوبُ وَكَانَ جَوَادًا قُتِلَ يَوْمَ الْحَرَّةِ، وَإِسْمَاعِيلُ، وَإِسْحَاقُ، وَأُمُّهُمْ أُمُّ أَبَانَ بِنْتُ عُقْبَةَ بْنِ رَبِيعَةَ. وَزَكَرِيَّا، وَيُوسُفُ، وَعَائِشَةُ، أُمُّهُمْ أُمُّ كُلْثُومٍ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِ. وَعِيسَى وَيَحْيَى، وَأُمُّهُمَا سُعْدَى بِنْتُ عَوْفٍ. وَأُمُّ إِسْحَاقَ تَزَوَّجَهَا الْحَسَنُ بْنُ عَلِيٍّ، فَوَلَدَتْ لَهُ طَلْحَةَ ثُمَّ تُوُفِّيَ عَنْهَا، فَخَلَفَ عَلَيْهَا الْحُسَيْنُ بْنُ عَلِيٍّ فَوَلَدَتْ لَهُ فَاطِمَةَ، وَالصَّعْبَةَ، وَمَرْيَمَ، وَصَالِحَ الْأُمَّهَاتِ. وَكَانَ طَلْحَةُ آدَمَ كَثِيرَ الشَّعْرِ لَيْسَ بِالْجَعْدِ الْقَطِطِ، وَلَا بِالسَّبْطِ، حَسَنَ الْوَجْهِ، دَقِيقَ الْقَرْنَيْنِ لَا يُغَيِّرُ شَعْرَهُ  . وَعَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ، قَالَ: قَالَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ: حَضَرْتُ سُوقَ بُصْرَى فَإِذَا رَاهِبٌ فِي صَوْمَعَتِهِ يَقُولُ: سَلُوا أَهْلَ هَذَا الْمَوْسِمِ أَفِيهِمْ أَحَدٌ مِنْ أَهْلِ الْحَرَمِ ؟ قَالَ طَلْحَةُ: فَقُلْتُ: نَعَمْ أَنَا، فَقَالَ: هَلْ ظَهَرَ أَحْمَدُ بَعْدُ؟ قَالَ: قُلْتُ: وَمَنْ أَحْمَدُ ؟ قَالَ: ابْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ، [هَذَا شَهْرُهُ الَّذِي يَخْرُجُ فِيهِ، وَهُوَ آَخِرُ الْأَنْبِيَاءِ، وَمَخْرَجُهُ مِنَ الْحَرَمِ، وَمُهَاجَرُهُ إِلَى نَخْلٍ وَحَرَّةٍ وَسِبَاخٍ، فَإِيَّاكَ أَنْ تُسْبَقَ إِلَيْهِ]، قَالَ طَلْحَةُ: فَوَقَعَ فِي قَلْبِي مَا قَالَ، فَخَرَجْتُ سَرِيعًا حَتَّى قَدِمْتُ مَكَّةَ، فَقُلْتُ: هَلْ كَانَ مِنْ حَدَثٍ؟ قَالُوا: نَعَمْ، مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَمِينُ تَنَبَّأَ وَقَدْ تَبِعَهُ ابْنُ أَبِي قُحَافَةَ. قَالَ: فَخَرَجْتُ حَتَّى دَخَلْتُ عَلَى أَبِي بَكْرٍ، فَقُلْتُ: اتَّبَعْتَ هَذَا الرَّجُلَ؟ قَالَ: نَعَمْ، فَانْطَلِقْ إِلَيْهِ فَادْخُلْ عَلَيْهِ فَاتَّبِعْهُ فَإِنَّهُ يَدْعُو إِلَى الْحَقِّ، فَأَخْبَرَهُ طَلْحَةُ بِمَا قَالَ الرَّاهِبُ، فَخَرَجَ أَبُو بَكْرٍ بِطَلْحَةَ فَدَخَلَ بِهِ عَلَى رَسُولِ اللَّهِ ﷺ، فَأَسْلَمَ طَلْحَةُ، وَأَخْبَرَ رَسُولَ اللَّهِ ﷺ بِمَا قَالَ الرَّاهِبُ، فَسُرَّ رَسُولُ اللَّهِ ﷺ بِذَلِكَ. فَلَمَّا أَسْلَمَ أَبُو بَكْرٍ وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ أَخَذَهُمَا نَوْفَلُ بْنُ خُوَيْلِدِ بْنِ الْعَدَوِيَّةِ فَشَّدَهُمَا فِي حَبْلٍ وَاحِدٍ وَلَمْ يَمْنَعْهُمَا بَنُو تَيْمٍ، وَكَانَ نَوْفَلُ بْنُ خُوَيْلِدٍ يُدْعَى أَسَدَ قُرَيْشٍ، فَلِذَلِكَ سُمِّيَ أَبُو بَكْرٍ وَطَلْحَةُ الْقَرِينَيْنِ. قَالَ عُلَمَاءُ السِّيَرِ: آخَى رَسُولُ اللَّهِ ﷺ بَيْنَ طَلْحَةَ وَسَعِيدِ بْنِ زَيْدٍ  ، وَبَعَثَهُمَا رَسُولُ اللَّهِ ﷺ يَتَحَسَّسَانِ خَبَرَ الْعِيرِ، فَخَرَجَا فَفَاتَتْهُمَا بَدْرٌ، فَضَرَبَ لَهُمَا رَسُولُ اللَّهِ ﷺ بِسِهَامِهِمَا وَأُجُورِهِمَا، فَكَانَا كَمَنْ شَهِدَهَا. وَشَهِدَ طَلْحَةُ أُحُدًا، وَثَبَتَ يَوْمَئِذٍ حِينَ وَلِيَ النَّاسَ  ، وَرَمَى مَالِكُ بْنُ زُهَيْرٍ يَوْمَ أُحُدٍ رَسُولَ اللَّهِ ﷺ فَاتَّقَى طَلْحَةُ بِيَدِهِ عَنْ وَجْهِ رَسُولِ اللَّهِ ﷺ، فَأَصَابَتْ خِنْصَرَهُ فَشُلَّتْ أُصْبُعَاهُ، وَجُرِحَ يَوْمَئِذٍ أَرْبَعًا وَعِشْرِينَ جِرَاحَةً، وَقَعَ مِنْهَا فِي رَأْسِهِ شَجَّةٌ، فَلَمَّا كُسِرَتْ رَبَاعِيَّةُ رَسُولِ اللَّهِ ﷺ وَشُجَّ فِي وَجْهِهِ احْتَمَلَهُ طَلْحَةُ وَرَجَعَ بِهِ الْقَهْقَرَى، كُلَّمَا أَدْرَكَهُ أَحَدٌ مِنَ الْمُشْرِكِينَ قَاتَلَ دُونَهُ حَتَّى أَسْنَدَهُ إِلَى الشِّعْبِ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَوْجَبَ طَلْحَةُ ". وَعَنْ طَلْحَةَ بْنِ يَحْيَى، قَالَ: حَدَّثَتْنِي جَدَّتِي سُعْدَى ابْنَةُ عَوْفٍ الْمُرِّيَّةُ، قَالَتْ: دَخَلْتُ عَلَى طَلْحَةَ ذَاتَ يَوْمٍ، فَقُلْتُ: مَا لِي أَرَاكَ مَهْمُومًا؟ قَالَ: عِنْدِي مَالٌ قَدْ أَهَمَّنِي، فَقَسَمْتُهُ. فَسَأَلْتُهَا: كَمْ كَانَ الْمَالُ؟ قَالَتْ: أَرْبَعُمِائَةِ أَلْفٍ. وَعَنِ الْحَسَنِ، أَنَّ طَلْحَةً بَاعَ أَرْضًا لَهُ مِنْ عُثْمَانَ بْنِ عَفَّانَ بِسَبْعمِائَةِ أَلْفٍ، فَحَمَلَهَا إِلَيْهِ، فَلَمَّا جَاءَ بِهَا، قَالَ: إِنَّ رَجُلًا يُبَيِّتُ هَذِهِ عِنْدَهُ فِي بَيْتِهِ لَا يَدْرِي مَا يَطْرُقُهُ مِنْ أَمْرِ اللَّهِ لَغَرِيرٌ بِاللَّهِ، فَبَاتَ وَرُسُلُهُ تَخْتَلِفُ بِهَا فِي سِكَكِ الْمَدِينَةِ حَتَّى أَسْحَرَ وَمَا عِنْدَهُ مِنْهَا دِرْهَمٌ. حَضَرَ طَلْحَةُ يَوْمَ الْجَمَلِ، فَرَمَاهُ مَرْوَانُ بْنُ الْحَكَمِ فَأَصَابَ سَاقَهُ، فَلَمْ يَزَلْ يَنْزِفُ الدَّمَ، فَقَالَ: اللَّهُمَّ خُذْ لِعُثْمَانَ مِنِّي حَتَّى يَرْضَى، فَمَاتَ وَهُوَ ابْنُ أَرْبَعٍ وَسِتِّينَ سَنَةً. وَقِيلَ: اثْنَتَيْنِ وَسِتِّينَ. وَتَرَكَ طَلْحَةُ مِنَ الْعَيْنِ أَلْفَيْ أَلْفِ دِرْهَمٍ وَمِائَتَيْ أَلْفِ دِينَارٍ، وَتَرَكَ عُرُوضًا كَثِيرَةً، وَقُوِّمْتُ أُصُولُهُ وَعَقَارُهُ ثَمَانِينَ أَلْفَ أَلْفِ دِرْهَمٍ. وَقَالَ عَمْرُو بْنُ الْعَاصِ: حُدِّثْتُ أَنَّ طَلْحَةَ تَرَكَ مِائَةَ بَهَارٍ فِي كُلِّ بَهَارٍ ثَلَاثَةُ قَنَاطِيرِ ذَهَبٍ. وَسَمِعْتُ أَنَّ الْبَهَارَ جِلْدُ ثَوْرٍ. تُوُفِّيَ يَوْمَ الْجَمَلِ عَلَى مَا سَبَقَ شَرْحُهُ. عَبْدُ اللَّهِ بْنُ بُدَيْلِ بْنِ وَرْقَاءَ عَبْدُ اللَّهِ بْنُ بُدَيْلِ بْنِ وَرْقَاءَ  : كَانَ رَسُولُ اللَّهِ ﷺ بَعَثَهُ إِلَى أَهْلِ الْيَمَنِ، وَشَهِدَ مَعَ عَلِيٍّ ؓ صِفِّينَ، وَقُتِلَ هُنَاكَ. عَبْدُ الرَّحْمَنِ بْنُ عُدَيْسٍ الْبَلَوِيُّ عَبْدُ الرَّحْمَنِ بْنُ عُدَيْسٍ الْبَلَوِيُّ  : بَايَعَ رَسُولَ اللَّهِ ﷺ تَحْتَ الشَّجَرَةِ. وَرَوَى عَنْهُ عَلَيْهِ السَّلَامُ. وَشَهِدَ فَتْحَ مِصْرَ، وَاخْتَطَّ بِهَا، وَكَانَ رَئِيسَ الْخَيْلِ الَّتِي سَارَتْ مِنْ مِصْرَ إِلَى عُثْمَانَ، وَقُتِلَ بِفِلَسْطِينَ فِي هَذِهِ السَّنَةِ، كَانَ قَدْ سُجِنَ فَهَرَبَ فَأَدْرَكَهُ فَارِسٌ، فَقَالَ لَهُ: اتَّقِ اللَّهَ فِي دَمِي فَإِنِّي مِنْ أَصْحَابِ الشَّجَرَةِ، فَقَالَ: الشَّجَرُ فِي الْجَبَلِ كَثِيرٌ، [فَقَتَلَهُ]. عَمْرُو بْنُ أَبِي عَمْرِو بْنِ ضَبَّةَ أَبُو شَدَّادٍ عَمْرُو بْنُ أَبِي عَمْرِو بْنِ ضَبَّةَ، أَبُو شَدَّادٍ  : شَهِدَ بَدْرًا وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. قُدَامَةُ بْنُ مَظْعُونِ بْنِ حَبِيبٍ أَبُو عُمَرَ قُدَامَةُ بْنُ مَظْعُونِ بْنِ حَبِيبٍ، أَبُو عُمَرَ  : هَاجَرَ إِلَى أَرْضِ الْحَبَشَةِ الْهِجْرَةَ الثَّانِيَةَ، وَشَهِدَ أُحُدًا وَالْخَنْدَقَ وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ ثَمَانٍ وَسِتِّينَ سَنَةً. كَعْبُ بْنُ سُورِ بْنِ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ ثَعْلَبَةَ الْأَزْدِيُّ كَعْبُ بْنُ سُورِ بْنِ بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ ثَعْلَبَةَ الْأَزْدِيُّ  : وَلَّاهُ عُمَرُ قَضَاءَ الْبَصْرَةِ، وَكَانَ سَبَبُ تَوْلِيَتِهِ إِيَّاهُ، عَنْ مُحَمَّدِ بْنِ مَعْنٍ الْغِفَارِيِّ، قَالَ: أَتَتِ امْرَأَةٌ عُمَرَ بْنَ الْخَطَّابِ ؓ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ زَوْجِي يَصُومُ النَّهَارَ وَيَقُومُ اللَّيْلَ، وَأَنَا أَكْرَهُ أَنْ أَشْكُوَهُ وَهُوَ يَعْمَلُ بِطَاعَةِ اللَّهِ تَعَالَى، فَقَالَ لَهَا: نِعْمَ الزَّوْجُ زَوْجُكِ، فَجَعَلَتْ تُكَرِّرُ عَلَيْهِ الْقَوْلَ وَهُوَ يُكَرِّرُ عَلَيْهَا الْجَوَابَ، فَقَالَ لَهُ كَعْبٌ الْأَزْدِيُّ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذِهِ الْمَرْأَةُ تَشْكُو زَوْجَهَا فِي مُبَاعَدَتِهِ إِيَّاهَا عَنْ فِرَاشِهِ، قَالَ لَهُ عُمَرُ: كَمَا فَهِمْتَ كَلَامَهَا فَاقْضِ بَيْنَهُمَا، فَقَالَ كَعْبٌ: عَلَيَّ بِزَوْجِهَا، فَأُتِيَ بِهِ، فَقَالَ لَهُ: امْرَأَتُكَ هَذِهِ تَشْكُوكَ، قَالَ: أَفِي طَعَامٍ أَوْ شَرَابٍ، قَالَتِ الْمَرْأَةُ تَرْتَجِزُ: يَا أَيُّهَا الْقَاضِي الْحَكِيمُ رُشْدُهْ أَلْهَى خَلِيلِي عَنْ فِرَاشِي مَسْجِدُهْ     زُهْدُهُ فِي مَضْجَعِي تَعَبُّدُهْ نَهَارُهُ وَلَيْلُهُ مَا يَرْقُدُهْ     فَلَسْتُ فِي أَمْرِ النِّسَاءِ أَحْمَدُهْ فَاقْضِ الْقَضَاءَ يَا كَعْبُ لَا تَرْدُدُهْ فَقَالَ زَوْجُهَا: أَزْهَدَنِي فِي فَرْشِهَا وَفِي الْحِجَلْ     أَنِّي امْرُؤٌ أَذْهَلَنِي مَا قَدْ نَزَلَ فِي سُورَةِ النَّحْلِ وَفِي السَّبْعِ الطُّوَلْ     وَفِي كِتَابِ اللَّهِ تَخْوِيفٌ جَلَلْ فَقَالَ كَعْبٌ: إِنَّ لَهَا عَلَيْكَ حَقًّا يَا رَجُلْ     تُصِيبُهَا فِي أَرْبَعٍ لِمَنْ عَقَلْ فَاعْطِهَا ذَاكَ وَدَعْ عَنْكَ الْعِلَلْ ثُمَّ قَالَ: إِنَّ اللَّهَ قَدْ أَحَلَّ لَكَ مِنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ، فَلَكَ ثَلَاثَةُ أَيَّامٍ وَلَيَالِيهِنَّ تَعْبُدُ فِيهِنَّ رَبَّكَ، وَلَهَا يَوْمٌ وَلَيْلَةٌ، فَقَالَ عُمَرُ: وَاللَّهِ مَا أَدْرِي مِنْ أَيِّ أَمْرٍ بِكَ أَعْجَبُ، أَمِنْ فَهْمِكَ أَمْرَهُمَا أَمْ مِنْ حُكْمِكَ؟ اذْهَبْ فَقَدْ وَلَّيْتُكَ قَضَاءَ الْبَصْرَةِ. قَالَ عُلَمَاءُ السِّيَرِ: فَلَمَّا قَدِمَ طَلْحَةُ وَالزُّبَيْرُ وَعَائِشَةُ يُرْجِي اللَّهُ عَنْهُمُ الْبَصْرَةَ دَخَلَ كَعْبٌ إِلَى بَيْتٍ وَطِينٍ عَلَيْهِ، وَجَعَلَ فِيهِ كُوَّةً يَتَنَاوَلُ مِنْهَا طَعَامَهُ وَشَرَابَهُ اعْتِزَالًا لِلْفِتْنَةِ، فَقِيلَ لِعَائِشَةَ: إِنَّ كَعْبَ بْنَ سُورٍ إِنْ خَرَجَ مَعَكِ لَمْ يَتَخَلَّفْ مِنَ الْأَزْدِ أَحَدٌ، فَرَكِبَتْ إِلَيْهِ فَنَادَتْهُ فَلَمْ يُجِبْهَا، فَقَالَتْ: يَا كَعْبُ أَلَسْتُ أُمَّكَ وَلِي عَلَيْكَ حَقٌّ، فَكَلَّمَهَا، فَقَالَتْ: إِنَّمَا أُرِيدُ أَنْ أُصْلِحَ بَيْنَ النَّاسِ، فَخَرَجَ فَأَخَذَ الْمُصْحَفَ فَنَشَرَهُ وَمَشَى بَيْنَ الصَّفَّيْنِ يَدْعُوهُمْ إِلَى مَا فِيهِ، فَجَاءَهُ سَهْمٌ غَرِبٌ فَقَتَلَهُ. وَكَانَ خَيِّرًا صَالِحًا وَلَيْسَ لَهُ حَدِيثٌ. هَاشِمُ بْنُ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ هَاشِمُ بْنُ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ، وَهُوَ الْمَعْرُوفُ بِالْمُرِّ  : قَالَ: وَهُوَ أَخُو نَافِعِ بْنِ عُتْبَةَ، وَابْنُ أَخِي سَعْدِ بْنِ أَبِي وَقَّاصٍ. أَسْلَمَ يَوْمَ فَتْحِ مَكَّةَ، وَحَضَرَ مَعَ عَمِّهِ سَعْدٍ حَرْبَ الْفُرْسِ بِالْقَادِسِيَّةِ، فَلَمَّا هَزَمَ اللَّهُ الْعَدُوَّ، وَرَجَعُوا إِلَى الْمَدَائِنِ اتَّبَعَهُمْ سَعْدٌ وَالْمُسْلِمُونَ، فَدَلَّ عِلْجٌ مِنْ أَهْلِ الْمَدَائِنِ سَعْدًا عَلَى مَخَاضَةٍ، فَخَاضُوا وَأَتَوُا الْمَدَائِنَ فَحَاصَرُوهَا وَهَاشِمٌ فِيهِمْ. وَقُتِلَ بِصِفِّينَ مَعَ عَلِيٍّ ؓ. ذكر قَتْلِ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ  فِي هَذِهِ السَّنَةِ قُتِلَ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ، وَكَانَ أَبُوهُ أَبُو حُذَيْفَةَ بْنُ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ قَدْ قُتِلَ يَوْمَ الْيَمَامَةِ، وَتَرَكَ ابْنَهُ مُحَمَّدًا هَذَا، فَكَفَلَهُ عُثْمَانُ بْنُ عَفَّانٍ وَأَحْسَنَ تَرْبِيَتَهُ، وَكَانَ فِيمَا قِيلَ: أَصَابَ شَرَابًا فَحَدَّهُ عُثْمَانُ، ثُمَّ تَنَسَّكَ مُحَمَّدٌ وَأَقْبَلَ عَلَى الْعِبَادَةِ، وَطَلَبَ مِنْ عُثْمَانَ أَنْ يُوَلِّيَهُ عَمَلًا، فَقَالَ: لَوْ كُنْتَ أَهْلًا لِذَلِكَ لَوَلَّيْتُكَ. فَقَالَ لَهُ: إِنِّي قَدْ رَغِبْتُ فِي غَزْوِ الْبَحْرِ فَأْذَنْ [ لِي ] فِي إِتْيَانِ مِصْرَ، فَأَذِنَ لَهُ وَجَهَّزَهُ، فَلَمَّا قَدِمَهَا رَأَى النَّاسُ عِبَادَتَهُ فَلَزِمُوهُ وَعَظَّمُوهُ، وَغَزَا مَعَ عَبْدِ اللَّهِ بْنِ سَعْدٍ غَزْوَةَ الصَّوَارِي. وَكَانَ مُحَمَّدٌ يَعِيبُهُ وَيَعِيبُ عُثْمَانَ بِتَوْلِيَتِهِ وَيَقُولُ: اسْتَعْمَلَ رَجُلًا أَبَاحَ رَسُولُ اللَّهِ ﷺ دَمَهُ. فَكَتَبَ عَبْدُ اللَّهِ إِلَى عُثْمَانَ: إِنَّ مُحَمَّدًا قَدْ أَفْسَدَ عَلَيَّ الْبِلَادَ هُوَ وَمُحَمَّدُ بْنُ أَبِي بَكْرٍ. فَكَتَبَ إِلَيْهِ: أَمَّا ابْنُ أَبِي بَكْرٍ فَإِنَّهُ يُوهَبُ لِأَبِيهِ وَلِعَائِشَةَ، وَأَمَّا ابْنُ أَبِي حُذَيْفَةَ فَإِنَّهُ ابْنِي وَابْنُ أَخِي وَتَرْبِيَتِي وَهُوَ فَرْخُ قُرَيْشٍ. فَكَتَبَ إِلَيْهِ: إِنَّ هَذَا الْفَرْخَ قَدِ اسْتَوَى رِيشُهُ وَلَمْ يَبْقَ إِلَّا أَنْ يَطِيرَ. فَبَعَثَ عُثْمَانُ إِلَى ابْنِ أَبِي حُذَيْفَةَ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ وَبِجَمَلٍ عَلَيْهِ كُسْوَةٌ، فَوَضَعَهَا مُحَمَّدٌ فِي الْمَسْجِدِ ثُمَّ قَالَ: يَا مَعْشَرَ الْمُسْلِمِينَ أَلَا تَرَوْنَ إِلَى عُثْمَانَ يُخَادِعُنِي عَنْ دِينِي وَيَرْشُونِي عَلَيْهِ ! فَازْدَادَ أَهْلُ مِصْرَ تَعْظِيمًا لَهُ وَطَعْنًا عَلَى عُثْمَانَ، ( وَبَايَعُوهُ عَلَى رِيَاسَتِهِمْ )، فَكَتَبَ إِلَيْهِ عُثْمَانُ يُذَكِّرُهُ بِرَّهُ بِهِ وَتَرْبِيَتَهُ إِيَّاهُ وَقِيَامَهُ بِشَأْنِهِ، وَيَقُولُ: إِنَّكَ كَفَرْتَ إِحْسَانِي أَحْوَجُ مَا كُنْتُ إِلَى شُكْرِكَ. فَلَمْ يَرُدُّهُ ذَلِكَ عَنْ ذَمَّهِ وَتَأْلِيبِ النَّاسِ عَلَيْهِ، وَحَثِّهِمْ عَلَى الْمَسِيرِ إِلَى حَصْرِهِ، وَمُسَاعَدَةِ مَنْ يُرِيدُ ذَلِكَ. فَلَمَّا سَارَ الْمِصْرِيُّونَ إِلَى عُثْمَانَ، أَقَامَ هُوَ بِمِصْرَ، وَخَرَجَ عَنْهَا عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ، ( فَاسْتَوْلَى عَلَيْهَا ) وَضَبَطَهَا، فَلَمْ يَزَلْ بِهَا مُقِيمًا حَتَّى قُتِلَ عُثْمَانُ وَبُويِعَ عَلِيٌّ، وَاتَّفَقَ مُعَاوِيَةُ وَعَمْرُو بْنُ الْعَاصِ عَلَى خِلَافِ عَلِيٍّ، فَسَارَ إِلَى مِصْرَ قَبْلَ قُدُومِ قَيْسِ بْنِ سَعْدٍ إِلَيْهَا أَمِيرًا، فَأَرَادَ دُخُولَهَا فَلَمْ يَقْدِرْ عَلَى ذَلِكَ، فَخَدَعَ مُحَمَّدًا حَتَّى خَرَجَ مِنْهَا إِلَى الْعَرِيشِ فِي أَلْفِ رَجُلٍ، فَتَحَصَّنَ بِهَا، فَنَصَبَ عَلَيْهِ الْمَنْجَنِيقَ حَتَّى نَزَلَ فِي ثَلَاثِينَ مِنْ أَصْحَابِهِ فَقُتِلَ. وَهَذَا الْقَوْلُ لَيْسَ بِشَيْءٍ، لِأَنَّ عَلِيًّا اسْتَعْمَلَ قَيْسًا عَلَى مِصْرَ أَوَّلَ مَا بُويِعَ لَهُ، وَلَوْ أَنَّ ابْنَ أَبِي حُذَيْفَةَ قَتَلَهُ مُعَاوِيَةُ وَعَمْرٌو قَبْلَ وُصُولِ قَيْسٍ إِلَى مِصْرَ لَاسْتَوْلَيَا عَلَيْهَا ; لِأَنَّهُ لَمْ يَكُنْ بِهَا أَمِيرٌ يَمْنَعُهُمَا عَنْهَا، وَلَا خِلَافَ أَنَّ اسْتِيلَاءَ مُعَاوِيَةَ وَعَمْرٍو عَلَيْهَا كَانَ بَعْدَ صِفِّينِ، وَاللَّهُ أَعْلَمُ. وَقِيلَ غَيْرُ ذَلِكَ، وَهُوَ أَنَّ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ سَيَّرَ الْمِصْرِيِّينَ إِلَى عُثْمَانَ، فَلَمَّا حَصَرُوهُ أَخْرَجَ مُحَمَّدٌ عَبْدَ اللَّهِ بْنَ سَعْدٍ عَنْ مِصْرَ، وَهُوَ عَامِلُ عُثْمَانَ، وَاسْتَوْلَى عَلَيْهَا، فَنَزَلَ عَبْدُ اللَّهِ عَلَى تُخُومِ مِصْرَ، وَانْتَظَرَ أَمْرَ عُثْمَانَ، فَطَلَعَ عَلَيْهِ رَاكِبٌ فَسَأَلَهُ، فَأَخْبَرَهُ بِقَتْلِ عُثْمَانَ، فَاسْتَرْجَعَ، وَسَأَلَهُ عَمَّا صَنَعَ النَّاسُ بَعْدَهُ، فَأَخْبَرَهُ بِبَيْعَةِ عَلِيٍّ، فَاسْتَرْجَعَ، فَقَالَ لَهُ: كَأَنَّ إِمْرَةَ عَلِيٍّ تَعْدِلُ عِنْدَكَ قَتْلَ عُثْمَانَ ! قَالَ: نَعَمْ. قَالَ: أَظُنُّكَ عَبْدَ اللَّهِ بْنَ سَعْدٍ. فَقَالَ: نَعَمْ. فَقَالَ لَهُ: إِنْ كَانَتْ لَكَ فِي نَفْسِكَ حَاجَةٌ فَالنَّجَاءَ النَّجَاءَ، فَإِنَّ رَأْيَ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ فِيكَ وَفِي أَصْحَابِكَ إِنْ ظَفِرَ بِكُمْ أَنْ يَقْتُلَكُمْ أَوْ يَنْفِيَكُمْ، وَهَذَا بَعْدِي أَمِيرٌ يَقْدَمُ عَلَيْكَ. فَقَالَ: مَنْ هُوَ ؟ قَالَ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ. قَالَ عَبْدُ اللَّهِ بْنُ سَعْدٍ: أَبْعَدَ اللَّهُ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ، فَإِنَّهُ بَغَى عَلَى ابْنِ عَمِّهِ وَسَعَى عَلَيْهِ، وَقَدْ كَفَلَهُ وَرَبَّاهُ وَأَحْسَنَ إِلَيْهِ، فَأَسَاءَ جِوَارَهُ وَجَهَّزَ إِلَيْهِ الرِّجَالَ حَتَّى قُتِلَ، ثُمَّ وَلَّى عَلَيْهِ مَنْ هُوَ أَبْعَدُ مِنْهُ وَمِنْ عُثْمَانَ، وَلَمْ يُمَتِّعْهُ بِسُلْطَانِ بِلَادِهِ شَهْرًا، وَلَمْ يَرَهْ لِذَلِكَ أَهْلًا. وَخَرَجَ عَبْدُ اللَّهِ هَارِبًا حَتَّى قَدِمَ عَلَى مُعَاوِيَةَ. وَهَذَا الْقَوْلُ يَدُلُّ عَلَى أَنْ قَيْسًا وَلِيَ مِصْرَ وَمُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ حَيٌّ، وَهُوَ الصَّحِيحُ. وَقِيلَ: إِنَّ عَمْرًا سَارَ إِلَى مِصْرَ بَعْدَ صِفِّينَ، فَلَقِيَهُ مُحَمَّدُ بْنُ أَبِي حُذَيْفَةَ فِي جَيْشٍ، فَلَمَّا رَأَى عَمْرٌو كَثْرَةَ مَنْ مَعَهُ أَرْسَلَ إِلَيْهِ، فَالْتَقَيَا وَاجْتَمَعَا، فَقَالَ لَهُ عَمْرٌو: إِنَّهُ قَدْ كَانَ مَا تَرَى وَقَدْ بَايَعْتُ هَذَا الرَّجُلَ، يَعْنِي مُعَاوِيَةَ، وَمَا أَنَا بِرَاضٍ بِكَثِيرٍ مِنْ أَمْرِهِ، وَإِنِّي لَأَعْلَمُ أَنَّ صَاحِبَكَ عَلِيًّا أَفْضَلُ مِنْ مُعَاوِيَةَ نَفْسًا وَقَدِيمًا وَأَوْلَى بِهَذَا الْأَمْرِ، فَوَاعِدْنِي مَوْعِدًا أَلْتَقِي مَعَكَ فِيهِ فِي غَيْرِ جَيْشٍ، تَأْتِي فِي مِائَةٍ وَآتِي فِي مِثْلِهَا، وَلَيْسَ مَعَنَا إِلَّا السُّيُوفُ فِي الْقُرُبِ. فَتَعَاهَدَا وَتَعَاقَدَا عَلَى ذَلِكَ وَاتَّعَدَا الْعَرِيشَ، وَرَجَعَ عَمْرٌو إِلَى مُعَاوِيَةَ، فَأَخْبَرَهُ الْخَبَرَ، فَلَمَّا جَاءَ الْأَجَلُ سَارَ كُلُّ وَاحِدٍ مِنْهُمَا إِلَى صَاحِبِهِ فِي مِائَةٍ، وَجَعَلَ عَمْرٌو لَهُ جَيْشًا خَلْفَهُ لِيَنْطَوِيَ خَبَرُهُ، فَلَمَّا الْتَقَيَا بِالْعَرِيشِ قَدِمَ جَيْشُ عَمْرٍو عَلَى أَثَرِهِ، فَعَلِمَ مُحَمَّدٌ أَنَّهُ قَدْ غُدِرَ بِهِ، فَدَخَلَ قَصْرًا بِالْعَرِيشِ فَتَحَصَّنَ بِهِ، فَحَصَرَهُ عَمْرٌو وَرَمَاهُ بِالْمَنْجَنِيقِ حَتَّى أُخِذَ أَسِيرًا، وَبَعَثَ بِهِ عَمْرٌو إِلَى مُعَاوِيَةَ فَسَجَنَهُ، وَكَانَتِ ابْنَةُ قَرَظَةَ امْرَأَةَ مُعَاوِيَةَ ابْنَةَ عَمَّةِ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ أُمُّهَا فَاطِمَةُ بِنْتُ عُتْبَةَ، فَكَانَتْ تَصْنَعُ لَهُ طَعَامًا تُرْسِلُهُ إِلَيْهِ، فَأَرْسَلَتْ إِلَيْهِ يَوْمًا فِي الطَّعَامِ مَبَارِدَ، فَبَرَدَ بِهَا قُيُودَهُ وَهَرَبَ فَاخْتَفَى فِي غَارٍ فَأُخِذَ وَقُتِلَ، وَاللَّهُ أَعْلَمُ. وَقِيلَ: إِنَّهُ بَقِيَ مَحْبُوسًا إِلَى أَنْ قُتِلَ حُجْرُ بْنُ عَدِيٍّ، ثُمَّ إِنَّهُ هَرَبَ، فَطَلَبَهُ مَالِكُ بْنُ هُبَيْرَةَ السَّكُّونِيُّ، فَظَفِرَ بِهِ فَقَتَلَهُ غَضَبًا لِحُجْرٍ، وَكَانَ مَالِكٌ قَدْ شَفَعَ إِلَى مُعَاوِيَةَ فِي حُجْرٍ فَلَمْ يُشَفِّعْهُ. وَقِيلَ: إِنَّ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ لَمَّا قُتِلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ خَرَجَ فِي جَمْعٍ كَثِيرٍ إِلَى عَمْرٍو ( فَآمَنُهُ عَمْرٌو )، ثُمَّ غَدَرَ بِهِ وَحَمَلَهُ إِلَى مُعَاوِيَةَ بِفِلَسْطِينَ فَحَبَسَهُ، ثُمَّ إِنَّهُ هَرَبَ، فَأَظْهَرَ مُعَاوِيَةُ لِلنَّاسِ أَنَّهُ كَرِهَ هَرَبَهُ وَأَمَرَ بِطَلَبِهِ، فَسَارَ فِي أَثَرِهِ عُبَيْدُ اللَّهِ بْنُ عَمْرِو بْنِ ظَلَّامٍ الْخَثْعَمِيُّ، فَأَدْرَكَهُ بِحَوْرَانَ فِي غَارٍ، وَجَاءَتْ حُمُرٌ تَدْخُلُ الْغَارَ، فَلَمَّا رَأَتْ مُحَمَّدًا نَفَرَتْ مِنْهُ، وَكَانَ هُنَاكَ نَاسٌ يَحْصُدُونَ، فَقَالُوا: وَاللَّهِ إِنَّ لِنُفْرَةِ هَذِهِ الْحُمُرِ لَشَأْنًا. فَذَهَبُوا إِلَى الْغَارِ فَرَأَوْهُ، فَخَرَجُوا مِنْ عِنْدِهِ، فَوَافَقَهُمْ عُبَيْدُ اللَّهِ فَسَأَلَهُمْ عَنْهُ وَوَصَفَهُ لَهُمْ، فَقَالُوا: هُوَ فِي الْغَارِ، فَأَخْرَجَهُ وَكَرِهَ أَنْ يَأْتِيَ بِهِ مُعَاوِيَةَ فَيُخْلِي سَبِيلَهُ، فَضَرَبَ عُنُقَهُ، وَكَانَ ابْنَ خَالِ مُعَاوِيَةَ. وَمِمَّنْ قُتِلَ يَوْمَ الْجَمَلِ عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدِ اللَّهِ أَخُو طَلْحَةَ، لَهُ صُحْبَةٌ. وَعَمْرُو بْنُ عَبْدِ اللَّهِ بْنِ أَبِي قَيْسِ بْنِ عَامِرِ بْنِ لُؤَيٍّ، لَهُ صُحْبَةٌ. وَفِيهَا قُتِلَ الْمُحْرِزُ بْنُ حَارِثَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ الْعُزَّى بْنِ عَبْدِ شَمَّسٍ، لَهُ صُحْبَةٌ، وَاسْتَعْمَلَهُ عُمَرُ عَلَى مَكَّةَ ثُمَّ عَزَلَهُ. وَفِيهَا قُتِلَ مُعَرِّضُ بْنُ عِلَاطٍ السُّلَمِيُّ أَخُو الْحَجَّاجِ بْنِ عِلَاطٍ، قُتِلَ مَعَ عَلِيٍّ، وَفِيهَا قُتِلَ مُجَاشِعٌ وَمُجَالِدٌ ابْنَا مَسْعُودٍ السُّلَمِيَّانِ مَعَ عَائِشَةَ، لَهُمَا صُحْبَةٌ، فَأَمَّا مُجَاشِعٌ فَلَا شَكَّ أَنَّهُ قُتِلَ فِي الْجَمَلِ. وَقُتِلَ عَبْدُ اللَّهِ بْنُ حَكِيمِ بْنِ حِزَامٍ الْأَسَدِيُّ الْقُرَشِيُّ مَعَ عَائِشَةَ، وَكَانَ إِسْلَامُهُ يَوْمَ الْفَتْحِ، وَفِيهَا قُتِلَ هِنْدُ بْنُ أَبِي هَالَةَ الْأُسَيِّدِيُّ، أُمُّهُ خَدِيجَةُ بِنْتُ خُوَيْلِدٍ زَوْجُ النَّبِيِّ ﷺ مَعَ عَلِيٍّ، وَقِيلَ مَاتَ بِالْبَصْرَةِ، وَالْأَوَّلُ أَصَحُّ. ( الْأُسَيِّدِيُّ بِضَمِّ الْهَمْزَةِ، مَنْسُوبٌ إِلَى أُسَيِّدٍ بِتَشْدِيدِ الْيَاءِ، وَهُمْ بَطْنٌ مِنْ تَمِيمٍ. وَقُتِلَ هِلَالُ بْنُ وَكِيعِ بْنِ بِشْرٍ التَّمِيمِيُّ مَعَ عَائِشَةَ، لَهُ صُحْبَةٌ، وَفِيهَا قُتِلُ مُعَاذُ بْنُ عَفْرَاءَ أَخُو مُعَوِّذٍ، وَهُمَا ابْنَا الْحَرْثِ بْنِ رِفَاعَةَ الْأَنْصَارِيَّانِ، وَشَهِدَا بَدْرًا، وَقُتِلَ مَعَ عَلِيٍّ، وَقِيلَ: عَاشَ وَقُتِلَ فِي وَقْعَةِ الْحَرَّةِ.

     ✧ Mention of the notables who died in this year Aslam, the mawlā of the Messenger of Allah ﷺ Aslam, the mawlā of the Messenger of Allah ﷺ, known as Abū Rāfiʿ: He was a slave belonging to al-ʿAbbās, who gave him as a gift to the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ was given the good news of al-ʿAbbās's acceptance of Islam, the Messenger of Allah ﷺ freed him. He emigrated to the Messenger of Allah ﷺ after Badr and was present at Uḥud and the battles after it. The Messenger of Allah ﷺ married him to Salmā, his freedwoman. He died after the killing of ʿUthmān b. ʿAffān ؓ. Ḥudhayfah b. al-Yamān Ḥudhayfah b. al-Yamān — and al-Yamān is a nickname — his name was Ḥasl — and it is said: Ḥusayl — b. Jābir b. Rabīʿah b. ʿAmr b. Jirwah. He was known as Abū ʿAbd Allāh. It is said that Jirwah is al-Yamān. Ḥudhayfah and his father set out, and the disbelievers of Quraysh seized them and said, "You two want Muḥammad." They said, "We only want al-Madīnah." So they took a pledge from them that they would not fight with the Prophet ﷺ and that they would go back to al-Madīnah. They came to the Messenger of Allah ﷺ and told him, and they said, "If you wish, [we will fight with you]." He said, "Rather, we will fulfill [our pledge to them] and seek Allah's help against them." Thus they missed Badr. Ḥudhayfah was present at Uḥud and what came after it. Ḥudhayfah was the keeper of the Messenger of Allah's ﷺ secret because of his closeness to him and his trust in him. The Messenger of Allah ﷺ told him the names of the hypocrites who hamstrung his camel on the night of [al-ʿAqabah] at Tabūk. They were twelve, all of them from the Anṣār and their allies. Ḥudhayfah used to say: People used to ask the Messenger of Allah ﷺ about good, but I used to ask him about evil, fearing that it might overtake me. ʿUmar b. al-Khaṭṭāb appointed him over al-Madāʾin, and he remained there until the time of his death. On the authority of Ibn Sīrīn, who said: When ʿUmar b. al-Khaṭṭāb ؓ sent a governor, he would write to them: "I have sent you so-and-so and commanded him to do such-and-such, so listen to him and obey." But when he sent Ḥudhayfah, he wrote to them: "I have sent you so-and-so, so obey him." They said, "This is a man of consequence." So they rode out to meet him. They met him on a mule with a packsaddle under him, his legs dangling over one side, but they did not recognize him and let him pass. Then the people met them and asked, "Where is the governor?" They said, "He is the one who passed you." So they galloped after him and caught up with him while he had a loaf of bread in one hand and a bone with meat in the other, and he was eating. They greeted him. He looked at an important man among them and handed him the meat bone and the loaf. When the man was distracted, he threw it away or gave it to his servant. Sallām b. Miskīn narrated this ḥadīth from Ibn Sīrīn and said in it: When Ḥudhayfah arrived at al-Madāʾin, the people and the village chiefs came out to meet him, and he had in his hand a loaf of bread and a bone with meat, and he was on a donkey with a packsaddle. He read his letter of appointment to them. [They said: "Ask us what you wish." He said: "I ask you for food that I may eat, and fodder for this donkey of mine as long as I remain among you."] He stayed as long as Allah willed, then ʿUmar wrote to him to come. When ʿUmar learned of his arrival, he lay in wait for him on the road in a place where Ḥudhayfah could not see him. When ʿUmar saw him in the same condition as when he had left him, he came to him and embraced him and said, "You are my brother and I am your brother." On the authority of al-Aʿmash, who said: Ḥudhayfah wept in his prayer. When he finished, he turned and saw a man behind him, and he said, "Do not inform anyone of this." On the authority of Ziyād, the mawlā of Ibn ʿAbbās, who said: Someone who entered upon Ḥudhayfah during the illness in which he died told me that he said: "Were it not that I see this day as the last day of the days of this world and the first day of the days of the Hereafter, I would not speak of it. O Allah, You know that I used to love poverty over wealth, and I used to love abasement over honor, and I used to love death over life. A beloved has come in a state of need. He who regrets will not prosper." Then he died, may Allah have mercy on him. On the authority of Khālid b. Rabīʿ al-ʿAbsī, who said: We heard of Ḥudhayfah's illness, and Abū Masʿūd al-Anṣārī rode to him with a group of us to al-Madāʾin. We came to him during part of the night, and he said, "Have you brought my shrouds?" We said, "Yes." He said, "Do not be extravagant with my shroud. If your companion has good with Allah, he will be given better than your clothing; otherwise, he will be stripped quickly." Then he mentioned ʿUthmān and said, "O Allah, I did not witness, I did not kill, and I did not approve." On the authority of Bilāl b. Yaḥyā, who said: Ḥudhayfah lived forty nights after the killing of ʿUthmān. Muḥammad b. Saʿd said: Ḥudhayfah died in the year thirty-six. Al-Wāqidī and al-Haytham b. ʿAdī agreed on that. Al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy Al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy, and his mother was Ṣafiyyah bt. ʿAbd al-Muṭṭalib. He was known as Abū ʿAbd Allāh. He accepted Islam after Abū Bakr, being the fourth or fifth to do so, and he was then sixteen years old. He made the two emigrations to the land of Abyssinia together, and he did not miss any expedition that the Messenger of Allah ﷺ undertook. He was a man neither tall nor short, tending toward lightness in flesh, with a sparse beard, brown-skinned, and hairy. He had eleven sons and nine daughters: ʿAbd Allāh, Muṣʿab, ʿUrwah, al-Mundhir, ʿĀṣim, al-Muhājir, Khadījah al-Kubrā, Umm al-Ḥasan, and ʿĀʾishah, whose mother was Asmāʾ bt. Abī Bakr. Khālid, ʿAmr, Ḥabībah, Sawdah, and Hind, whose mother was Umm Khālid, who was bt. Khālid b. Saʿīd b. al-ʿĀṣ. Muṣʿab, Ḥamzah, and Ramlah, whose mother was Umm al-Rabāb bt. Unayf. ʿUbaydah and Jaʿfar, whose mother was Zaynab bt. Marthad. Zaynab, whose mother was Umm Kulthūm bt. ʿUqbah b. Abī Muʿayṭ. And Khadījah al-Ṣughrā, whose mother was al-Ḥalāl bt. Qays. On the authority of Hishām b. ʿUrwah, from his father, who said: On the day of Badr, al-Zubayr wore a yellow cloak as a turban. The Messenger of Allah ﷺ said: "The angels descended from heaven bearing the mark of al-Zubayr." [And on the authority of Jābir], who said: The Messenger of Allah ﷺ said: "Who will bring me news of the people?" [on the day of the Confederates]. Al-Zubayr said, "I will." He said, "Who will bring me news of the people?" Al-Zubayr said, "I will." He said, "Who will bring me news of the people?" Al-Zubayr said, "I will." The Prophet ﷺ said: "Every prophet has a disciple, and my disciple is al-Zubayr." And on the authority of ʿAbd Allāh b. al-Zubayr, who said: I said to my father on the day of the Confederates, "Father, I saw you being carried on a chestnut horse of yours." He said, "Did you see me, my son?" I said, "Yes." He said, "The Messenger of Allah ﷺ combined for me his parents, saying: 'May my father and mother be your ransom.'" And on the authority of ʿAbd Allāh b. al-Zubayr, who said: When al-Zubayr stopped on the day of the Camel, he called me and I stood at his side. He said, "My son, no one is killed today except a wrongdoer or one wronged, and I do not think I will be killed today except as one wronged. Among my greatest concerns is my debt. Do you think our debt will leave any of our property?" Then he said, "My son, sell and pay off my debt, and bequeath a third. If any of our property remains after paying the debt, then a third of it is for your children." He had nine daughters that day. He said: He kept advising me about his debt and saying, "My son, if you are unable to do any of it, seek help from my master." He said: By Allah, I did not know what he meant until I said, "Father, who is your master?" He said, "Allah." By Allah, I never fell into any difficulty regarding his debt except that I said, "O Master of al-Zubayr, settle his debt on his behalf," and He settled it. He said: Al-Zubayr was killed and left neither a dinar nor a dirham except lands, among which was al-Ghābah, eleven houses in al-Madīnah, two houses in al-Baṣrah, a house in al-Kūfah, and a house in Egypt. He said: His debt arose because a man would bring him money to deposit with him, and al-Zubayr would say, "No, but it is a loan, for I fear it may be lost." He never held a governorship, nor collected taxes, nor kharāj, nor anything else, except when on campaign with the Messenger of Allah ﷺ and with Abū Bakr, ʿUmar, and ʿUthmān ؓ. ʿAbd Allāh b. al-Zubayr said: I calculated the debt he owed and found it to be two million and two hundred thousand. Ḥakīm b. Ḥizām met ʿAbd Allāh b. al-Zubayr and said, "O son of my brother, how much debt does my brother owe?" He said: I concealed it from him and said, "One hundred thousand." Ḥakīm said, "By Allah, I do not think your wealth is sufficient for this." ʿAbd Allāh said, "What do you think if it were two million and two hundred thousand?" He said, "I do not think you can bear this. If you are unable to do any of it, seek my help." Al-Zubayr had bought al-Ghābah for one hundred and seventy thousand, and ʿAbd Allāh b. al-Zubayr sold it for one million six hundred thousand. Then he stood up and said, "Whoever has a claim against al-Zubayr, let him meet us at al-Ghābah." ʿAbd Allāh b. Jaʿfar came to him — and he had a claim against al-Zubayr of four hundred thousand — and said to ʿAbd Allāh b. al-Zubayr, "If you wish, I will leave it for you; or if you wish, postpone it among what you postpone, if you postpone anything." ʿAbd Allāh b. al-Zubayr said, "No." He said, "Then cut off a piece for me." ʿAbd Allāh said to him, "You have from here to here." He said: So he sold him from it to settle his debt, and he paid him off, leaving four and a half shares. He said: He went to Muʿāwiyah, and with him were ʿAmr b. ʿUthmān, al-Mundhir b. al-Zubayr, and Ibn Zamʿah. He said: Muʿāwiyah said to him, "How much did you value al-Ghābah at?" He said, "Each share is one hundred thousand." He said, "How much remains?" He said, "Four and a half shares." He said: Al-Mundhir b. al-Zubayr said, "I have taken a share for one hundred thousand." ʿAmr b. ʿUthmān said, "I have taken a share for one hundred thousand." Ibn Zamʿah said, "I have taken a share for one hundred thousand." Muʿāwiyah said, "How much remains?" He said, "One and a half shares." He said, "I have taken it for one hundred and fifty thousand." He said: ʿAbd Allāh b. Jaʿfar sold his portion to Muʿāwiyah for six hundred thousand. When Ibn al-Zubayr finished paying off his debt, the sons of al-Zubayr said, "Divide our inheritance among us." He said, "No, by Allah, I will not divide your inheritance among you until I call out at the pilgrimage season for four years: 'Whoever has a debt against al-Zubayr, let him come to us so that we may pay it.'" He said: So every year he called out at the pilgrimage season. When four years had passed, he divided it among them. He said: Al-Zubayr had four wives. He said: And a fourth of an eighth, so each woman received one million one hundred thousand. He said: Thus his entire wealth was fifty million two hundred thousand. The scholars of biography said: Al-Zubayr was present on the day of the Camel, but then it occurred to him not to fight, so he mounted his horse and set off for al-Madīnah. A group of people caught up with him and fought him. ʿAmr b. Jarmūz attacked him and thrust at him, striking him down, and he fell. They finished him off and took his sword. Ibn Jarmūz took his head and carried it to ʿAlī, and brought his sword. ʿAlī ؓ took it and said, "A sword, by Allah, which long dispelled distress from the face of the Messenger of Allah ﷺ." He said, "Give the killer of Ibn Ṣafiyyah the tidings of the Fire." Then he sat weeping over him, he and his companions, and said, "I hope that I, Ṭalḥah, and al-Zubayr are among those of whom Allah said: 'And We shall remove whatever rancor is in their breasts.'" Al-Zubayr was buried in Wādī al-Sibāʿ. He was married to ʿĀtikah bt. Zayd b. ʿAmr b. Nufayl. The people of al-Madīnah used to say: Whoever desires martyrdom, let him marry ʿĀtikah, for she was married to ʿAbd Allāh b. Abī Bakr, and he was killed leaving her; then she was married to ʿUmar b. al-Khaṭṭāb, and he was killed leaving her; then to al-Zubayr, and he was killed leaving her. He was sixty-four years old. Zayd b. Ṣūḥān b. Ḥujr b. al-Hijris Zayd b. Ṣūḥān b. Ḥujr b. al-Hijris, known as Abū ʿĀʾishah, [and Abū ʿAbd Allāh]: He heard ʿUmar and ʿAlī ؓ. He used to fast by day and stand in prayer at night. On the authority of Ḥumayd b. Hilāl, who said: Zayd b. Ṣūḥān used to stand in prayer at night and fast by day. When it was Friday night, he would spend it in worship, and he would almost dislike [its arrival] because of what he endured in it. Salmān learned of what he was doing, so he came to him and said, "Where is Zayd?" His wife said, "He is not here." He said, "I adjure you to prepare food and put on your best clothes, then send for Zayd." Zayd came, and the food was brought forward. Salmān said, "Eat, O Zayd." He said, "I am fasting." He said, "Eat, O Zayd, it will not diminish your religion. The worst pace is the exhausting one. Your eyes have a right over you, your body has a right over you, and your wife has a right over you. Eat, O Zayd." So he ate and abandoned what he had been doing. Zayd was killed on the day of the Camel. He said, "Bury me in my clothes, for I am one who will dispute, and do not wash away any blood from me, and do not remove any garment from me." Ṭalḥah b. ʿUbayd Allāh b. ʿUthmān b. ʿAmr b. Kaʿb b. Taym b. Murrah Ṭalḥah b. ʿUbayd Allāh b. ʿUthmān b. ʿAmr b. Kaʿb b. Taym b. Murrah, known as Abū Muḥammad: His mother was al-Ṣaʿbah bt. ʿAmmār al-Ḥaḍramī, and her mother was ʿĀtikah bt. Wahb b. Quṣayy b. Kilāb. Wahb was the provider of the rifādah to all of Quraysh. Ṭalḥah had children: Muḥammad, known as al-Sajjād, by whom he was given his kunyah, who was killed with him on the day of the Camel, and ʿImrān, whose mother was Ḥamnah bt. Jaḥsh. Mūsā, whose mother was Khawlah bt. al-Qaʿqāʿ b. Maʿbad; al-Qaʿqāʿ was called Tiyyār al-Furāt because of his generosity. Yaʿqūb, who was generous and was killed on the day of al-Ḥarrah, Ismāʿīl, and Isḥāq, whose mother was Umm Abān bt. ʿUqbah b. Rabīʿah. Zakariyyā, Yūsuf, and ʿĀʾishah, whose mother was Umm Kulthūm bt. Abī Bakr al-Ṣiddīq. ʿĪsā and Yaḥyā, whose mother was Suʿdā bt. ʿAwf. Umm Isḥāq married al-Ḥasan b. ʿAlī, and she bore him Ṭalḥah; then he died leaving her, and al-Ḥusayn b. ʿAlī married her, and she bore him Fāṭimah, al-Ṣaʿbah, Maryam, and Ṣāliḥ al-Ummahāt. Ṭalḥah was dark-complexioned, with abundant hair that was neither tightly curled nor straight, handsome-faced, with slender earlobes, and he did not dye his hair. On the authority of Ibrāhīm b. Muḥammad b. Ṭalḥah, who said: Ṭalḥah b. ʿUbayd Allāh said: I attended the market of Buṣrā, and there was a monk in his cell saying, "Ask the people of this festival whether there is among them anyone from the sacred precinct." Ṭalḥah said: I said, "Yes, I am." He said, "Has Aḥmad appeared yet?" I said, "Who is Aḥmad?" He said, "The son of ʿAbd Allāh b. ʿAbd al-Muṭṭalib. [This is his month in which he will emerge. He is the last of the prophets. He will emerge from the sacred precinct and emigrate to a place of palm trees, black stones, and salt marshes. Beware lest you be preceded to him.] Ṭalḥah said: What he said fell into my heart, so I went out quickly until I arrived in Makkah. I said: Has there been any event? They said: Yes, Muḥammad b. ʿAbd Allāh al-Amīn has claimed prophethood, and Ibn Abī Quḥāfah has followed him. He said: So I went out until I entered upon Abū Bakr and said: You have followed this man? He said: Yes, so go to him, enter upon him, and follow him, for he calls to the truth. Ṭalḥah informed him of what the monk had said. Abū Bakr went out with Ṭalḥah and brought him in to the Messenger of God ﷺ. Ṭalḥah embraced Islam, and he informed the Messenger of God ﷺ of what the monk had said. The Messenger of God ﷺ was pleased by that. When Abū Bakr and Ṭalḥah b. ʿUbayd Allāh embraced Islam, Nawfal b. Khuwaylid b. al-ʿAdawiyyah seized both of them and bound them with a single rope, and Banū Taym did not prevent him. Nawfal b. Khuwaylid was called the Lion of Quraysh. For that reason Abū Bakr and Ṭalḥah were named the Two Companions (al-Qarīnayn). The scholars of the sīrah said: The Messenger of God ﷺ established brotherhood between Ṭalḥah and Saʿīd b. Zayd ؓ, and the Messenger of God ﷺ sent them both to scout for news of the caravan. They went out but missed Badr. The Messenger of God ﷺ allotted them their shares and their rewards, so they were like those who had witnessed it. Ṭalḥah witnessed Uḥud and remained steadfast that day when the people turned away ؓ. On the day of Uḥud, Mālik b. Zuhayr shot at the Messenger of God ﷺ, and Ṭalḥah shielded his hand over the face of the Messenger of God ﷺ. The arrow struck his little finger, and his fingers were paralyzed. He was wounded that day with twenty-four wounds, among them a head wound. When the Messenger of God’s ﷺ front tooth was broken and his face was wounded, Ṭalḥah carried him and retreated backwards with him. Whenever one of the polytheists caught up with him, he fought in his defense until he brought him to the mountain pass. The Messenger of God ﷺ said: “Ṭalḥah has made [Paradise] obligatory.” From Ṭalḥah b. Yaḥyā, who said: My grandmother Suʿdā bt. ʿAwf al-Murriyyah narrated to me. She said: One day I entered upon Ṭalḥah and said: Why do I see you distressed? He said: I have wealth that has distressed me, so I divided it. I asked her: How much was the wealth? She said: Four hundred thousand [dirhams]. From al-Ḥasan, that Ṭalḥah sold a piece of land of his to ʿUthmān b. ʿAffān for seven hundred thousand [dirhams], and it was brought to him. When it came to him, he said: A man who keeps this in his house overnight, not knowing what affair of God may come upon him, is surely deceived about God. He spent the night while his messengers went back and forth with it through the streets of al-Madīnah until dawn broke, and not a dirham of it remained with him. Ṭalḥah was present on the Day of the Camel. Marwān b. al-Ḥakam shot him and struck his shin. The blood kept flowing. He said: O God, take [retribution] for ʿUthmān from me until he is satisfied. He died at the age of sixty-four. It is also said: sixty-two. Ṭalḥah left in cash two million dirhams and two hundred thousand dinars, and he left abundant goods. His assets and real estate were valued at eighty million dirhams. ʿAmr b. al-ʿĀṣ said: I was told that Ṭalḥah left one hundred bahārs, each bahār containing three qinṭārs of gold. I heard that a bahār is a bull’s hide. He died on the Day of the Camel as previously explained. ʿAbd Allāh b. Budayl b. Warqāʾ ʿAbd Allāh b. Budayl b. Warqāʾ ؓ: The Messenger of God ﷺ had sent him to the people of Yemen. He witnessed Ṣiffīn with ʿAlī ؓ and was killed there. ʿAbd al-Raḥmān b. ʿUdays al-Balawī ʿAbd al-Raḥmān b. ʿUdays al-Balawī ؓ: He swore allegiance to the Messenger of God ﷺ under the tree. He narrated from him ﷺ. He witnessed the conquest of Egypt and took a land allotment there. He was the commander of the cavalry that marched from Egypt against ʿUthmān. He was killed in Palestine in this year. He had been imprisoned, then he escaped, and a horseman caught up with him. He said to him: Fear God regarding my blood, for I am one of the Companions of the Tree. He said: There are many trees in the mountain, [and he killed him]. ʿAmr b. Abī ʿAmr b. Ḍabbah, Abū Shaddād ʿAmr b. Abī ʿAmr b. Ḍabbah, Abū Shaddād ؓ: He witnessed Badr and died in this year. Qudāmah b. Maẓʿūn b. Ḥabīb, Abū ʿUmar Qudāmah b. Maẓʿūn b. Ḥabīb, Abū ʿUmar ؓ: He emigrated to the land of Abyssinia in the second emigration. He witnessed Uḥud, the Trench, and all the battles with the Messenger of God ﷺ. He died in this year at the age of sixty-eight. Kaʿb b. Sūr b. Bakr b. ʿAbd Allāh b. Thaʿlabah al-Azdī Kaʿb b. Sūr b. Bakr b. ʿAbd Allāh b. Thaʿlabah al-Azdī ؓ: ʿUmar appointed him judge of al-Baṣrah. The reason for his appointment, from Muḥammad b. Maʿn al-Ghifārī, who said: A woman came to ʿUmar b. al-Khaṭṭāb ؓ and said: O Commander of the Faithful, my husband fasts by day and stands in prayer by night, and I dislike to complain of him while he acts in obedience to God Almighty. He said to her: Your husband is an excellent husband. She kept repeating her words and he kept repeating his answer. Kaʿb al-Azdī said to him: O Commander of the Faithful, this woman is complaining of her husband because he keeps her away from his bed. ʿUmar said to him: Since you understood her speech, judge between them. Kaʿb said: Bring me her husband. He was brought. He said to him: This wife of yours complains of you. He said: In food or drink? The woman said in rajaz verse: O wise judge, whose guidance is right, my friend’s mosque has distracted him from my bed. His asceticism in my resting place is his devotion. His day and night he does not sleep. I do not praise him in the matter of women. So judge the judgment, O Kaʿb, do not reject it. Her husband said: He made me abstinent from her bed and from the bridal canopies, for I am a man distracted by what has been revealed. In Sūrat al-Naḥl and in the seven long ones, and in the Book of God there is great warning. Kaʿb said: She has a right upon you, O man. You should approach her once in every four [nights] for one who has understanding. So give her that and leave aside your excuses. Then he said: God has made lawful for you of women two, three, and four. You have three days and their nights to worship your Lord, and she has one day and night. ʿUmar said: By God, I do not know which of your affairs amazes me more, your understanding of their case or your judgment? Go, for I have appointed you judge of al-Baṣrah. The scholars of the sīrah said: When Ṭalḥah, al-Zubayr, and ʿĀʾishah, ؓ, approached al-Baṣrah, Kaʿb entered a house and plastered it over himself. He made a small opening in it from which he took his food and drink, keeping away from the strife. It was said to ʿĀʾishah: If Kaʿb b. Sūr goes out with you, not one of the Azd will remain behind. She rode to him and called him, but he did not answer. She said: O Kaʿb, am I not your mother? Do I not have a right upon you? He spoke to her. She said: I only want to make peace among the people. He came out, took the muṣḥaf, opened it, and walked between the two rows calling them to what was in it. A stray arrow came and killed him. He was good and righteous, and he has no ḥadīth. Hāshim b. ʿUtbah b. Abī Waqqāṣ Hāshim b. ʿUtbah b. Abī Waqqāṣ, known as al-Mirrāl ؓ: He said: He was the brother of Nāfiʿ b. ʿUtbah and the nephew of Saʿd b. Abī Waqqāṣ. He embraced Islam on the day of the conquest of Makkah. He was present with his uncle Saʿd in the war against the Persians at al-Qādisiyyah. When God defeated the enemy and they retreated to al-Madāʾin, Saʿd and the Muslims pursued them. A non-Arab from the people of al-Madāʾin showed Saʿd a ford. They crossed and came to al-Madāʾin and besieged it, and Hāshim was among them. He was killed at Ṣiffīn with ʿAlī ؓ. The Killing of Muḥammad b. Abī Ḥudhayfah In this year Muḥammad b. Abī Ḥudhayfah was killed. His father Abū Ḥudhayfah b. ʿUtbah b. Rabīʿah b. ʿAbd Shams had been killed on the day of al-Yamāmah, and he left this son Muḥammad. ʿUthmān b. ʿAffān took charge of him and brought him up well. It is said: He had drunk wine and ʿUthmān punished him. Then Muḥammad became devout and devoted himself to worship. He asked ʿUthmān to appoint him to some office. He said: If you were worthy of that, I would appoint you. He said to him: I desire to raid by sea, so permit me to go to Egypt. He permitted him and equipped him. When he arrived there, the people saw his devotion and attached themselves to him and magnified him. He raided with ʿAbd Allāh b. Saʿd in the expedition of the Masts. Muḥammad used to criticize him and criticize ʿUthmān for appointing him, saying: He has appointed a man whose blood the Messenger of God ﷺ made lawful. ʿAbd Allāh wrote to ʿUthmān: Muḥammad has corrupted the land for me, he and Muḥammad b. Abī Bakr. He wrote to him: As for Ibn Abī Bakr, he will be forgiven for his father and for ʿĀʾishah. As for Ibn Abī Ḥudhayfah, he is my son, my nephew, and my charge. He is a chick of Quraysh. He wrote to him: This chick's feathers have fully grown, and nothing remains but for him to fly. ʿUthmān sent to Ibn Abī Ḥudhayfah thirty thousand dirhams and a camel loaded with clothing. Muḥammad placed it in the mosque and then said: O assembly of Muslims, do you not see that ʿUthmān is trying to deceive me about my religion and bribe me against it! The people of Egypt increased in their veneration of him and in their criticism of ʿUthmān, (and they pledged allegiance to him as their leader). ʿUthmān wrote to him reminding him of his kindness to him, his upbringing of him, and his care for him, saying: You have denied my kindness when I was most in need of your gratitude. That did not stop him from condemning him, inciting the people against him, urging them to march to besiege him, and helping whoever wanted that. When the Egyptians marched against ʿUthmān, he remained in Egypt. ʿAbd Allāh b. Saʿd b. Abī Sarḥ left it, and he took control of it and secured it. He remained there until ʿUthmān was killed and ʿAlī was given allegiance. Muʿāwiyah and ʿAmr b. al-ʿĀṣ agreed to oppose ʿAlī. He marched to Egypt before Qays b. Saʿd arrived as governor. He wanted to enter it but could not. He tricked Muḥammad until he went out from it to al-ʿArīsh with a thousand men and fortified himself there. He set up a mangonel against him until he came down with thirty of his companions and was killed. This statement is nothing, because ʿAlī appointed Qays over Egypt as soon as allegiance was given to him. If Muʿāwiyah and ʿAmr had killed Ibn Abī Ḥudhayfah before Qays arrived in Egypt, they would have taken control of it, for there was no governor there to prevent them. There is no disagreement that Muʿāwiyah and ʿAmr's takeover of it was after Ṣiffīn, and God knows best. Another account is given, namely that Muḥammad b. Abī Ḥudhayfah sent the Egyptians against ʿUthmān. When they besieged him, Muḥammad expelled ʿAbd Allāh b. Saʿd, ʿUthmān's governor, from Egypt and took control of it. ʿAbd Allāh camped at the borders of Egypt and awaited ʿUthmān's fate. A rider came to him and he asked him. He informed him of the killing of ʿUthmān. He said: To God we belong. He asked him what the people did after him. He informed him of the allegiance to ʿAlī. He said: To God we belong. He said to him: It seems that the rule of ʿAlī equals in your view the killing of ʿUthmān! He said: Yes. He said: I think you are ʿAbd Allāh b. Saʿd. He said: Yes. He said to him: If you have any need for yourself, then flee, flee. The opinion of the Commander of the Faithful ʿAlī concerning you and your companions, if he gets hold of you, is to kill you or exile you. And after me an amir is coming to you. He said: Who is he? He said: Qays b. Saʿd b. ʿUbādah. ʿAbd Allāh b. Saʿd said: May God distance Muḥammad b. Abī Ḥudhayfah, for he rebelled against his cousin and worked against him, though he had taken charge of him, raised him, and been kind to him. He repaid his protection badly and sent men against him until he was killed. Then he appointed over him one who is farther from him than ʿUthmān, and he did not let him enjoy authority over his land for a month, nor did he consider him worthy of that. ʿAbd Allāh went out fleeing until he came to Muʿāwiyah. This account indicates that Qays governed Egypt while Muḥammad b. Abī Ḥudhayfah was alive, and this is the correct one. It is also said: ʿAmr marched to Egypt after Ṣiffīn. Muḥammad b. Abī Ḥudhayfah met him with an army. When ʿAmr saw the large number of those with him, he sent to him. They met and gathered. ʿAmr said to him: What you see has happened. I have pledged allegiance to this man, meaning Muʿāwiyah, and I am not pleased with much of his affair. I know that your companion ʿAlī is nobler in soul and precedence than Muʿāwiyah and more entitled to this matter. So agree with me on an appointment where I meet you without an army, you come with a hundred and I come with the like, and we have nothing but swords at close quarters. They promised and made a pact on that and set al-ʿArīsh as the place. ʿAmr returned to Muʿāwiyah and informed him of the matter. When the time came, each of them marched to the other with a hundred men. ʿAmr placed an army behind him to conceal his movement. When they met at al-ʿArīsh, ʿAmr's army advanced on his heels. Muḥammad knew that he had been betrayed. He entered a castle at al-ʿArīsh and fortified himself in it. ʿAmr besieged him and bombarded him with a mangonel until he was taken prisoner. ʿAmr sent him to Muʿāwiyah, who imprisoned him. The daughter of Qaraẓah, Muʿāwiyah's wife, was the paternal cousin of Muḥammad b. Abī Ḥudhayfah; her mother was Fāṭimah bt. ʿUtbah. She used to prepare food for him and send it to him. One day she sent him files in the food. He filed through his shackles and escaped and hid in a cave. He was captured and killed, and God knows best. It is also said: He remained imprisoned until Ḥujr b. ʿAdī was killed. Then he escaped. Mālik b. Hubayrah al-Sakūnī pursued him, caught him, and killed him out of anger for Ḥujr. Mālik had interceded with Muʿāwiyah for Ḥujr, but he did not accept his intercession. It is also said: When Muḥammad b. Abī Bakr was killed, Muḥammad b. Abī Ḥudhayfah went out with a large group against ʿAmr. ʿAmr gave him a guarantee of safety, then betrayed him and carried him to Muʿāwiyah in Palestine, who imprisoned him. Then he escaped. Muʿāwiyah showed the people that he disliked his escape and ordered his pursuit. ʿUbayd Allāh b. ʿAmr b. Ẓallām al-Khathʿamī pursued him and caught up with him in Ḥawrān in a cave. Wild donkeys came to enter the cave, and when they saw Muḥammad, they shied away from him. There were people harvesting there. They said: By God, there is something about the shying of these donkeys. They went to the cave and saw him. They left him and met ʿUbayd Allāh. He asked them about him and described him to them. They said: He is in the cave. He brought him out and disliked to bring him to Muʿāwiyah lest he set him free. So he struck his neck. He was the maternal cousin of Muʿāwiyah. Among those killed on the Day of the Camel ʿAbd al-Raḥmān b. ʿUbayd Allāh, the brother of Ṭalḥah, who was a Companion. And ʿAmr b. ʿAbd Allāh b. Abī Qays b. ʿĀmir b. Luʾayy, who was a Companion. And in it was killed al-Muḥriz b. Ḥārithah b. Rabīʿah b. ʿAbd al-ʿUzzā b. ʿAbd Shams, who was a Companion, and ʿUmar had appointed him over Makkah, then dismissed him. And in it was killed Muʿarriḍ b. ʿIlāṭ al-Sulamī, the brother of al-Ḥajjāj b. ʿIlāṭ; he was killed fighting alongside ʿAlī. And in it were killed Mujāshiʿ and Mujālid, the two sons of Masʿūd al-Sulamī, fighting alongside ʿĀʾishah; they were Companions. As for Mujāshiʿ, there is no doubt that he was killed in the Battle of the Camel. And ʿAbd Allāh b. Ḥakīm b. Ḥizām al-Asadī al-Qurashī was killed fighting alongside ʿĀʾishah, and his conversion to Islam was on the Day of the Conquest. And in it was killed Hind b. Abī Hālah al-Usayyidī, whose mother was Khadījah bt. Khuwaylid, the wife of the Prophet ﷺ, fighting alongside ʿAlī; and it is said that he died in al-Baṣrah, but the former is more correct. (Al-Usayyidī, with a ḍammah on the hamzah, is an ascription to Usayyid with a doubled yāʾ, and they are a sub-tribe of Tamīm. And Hilāl b. Wakīʿ b. Bishr al-Tamīmī was killed fighting alongside ʿĀʾishah; he was a Companion. And in it was killed Muʿādh b. ʿAfrāʾ, the brother of Muʿawwidh, and they were the two sons of al-Ḥārith b. Rifāʿah al-Anṣārī; they both witnessed Badr, and he was killed fighting alongside ʿAlī; and it is said: he lived and was killed in the Battle of al-Ḥarrah.

268. Tarikh (al-Tabari) 2065No grade recorded

     وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عُبَيْدُ اللَّهِ بْنُ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ بِأَمْرِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ. قدوم ماهويه مرزبان مرو للصلح فِي هَذِهِ السَّنَةِ قَدِمَ مَاهَوَيْهِ مَرْزُبَانُ مَرْوَ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ بَعْدَ الْجَمَلِ مُقِرًّا بِالصُّلْحِ، فَكَتَبَ لَهُ عَلِيٌّ كِتَابًا إِلَى دَهَاقِينِ مَرْوَ وَالْأَسَاوِرَةِ بِأَنَّهُ قَدْ رَضِيَ عَنْهُ. ثُمَّ إِنَّهُمْ كَفَرُوا بَعْدَ ذَلِكَ. استعمال يزيد بن حجية التيمي على الري وَفِيهَا اسْتَعْمَلَ عَلِيٌّ عَلَى الرَّيِّ يَزِيدَ بْنَ حُجَيَّةَ التَّيْمِيَّ تَيْمَ اللَّاتِ، فَكَسَرَ مِنْ خَرَاجِهَا ثَلَاثِينَ أَلْفًا، فَكَتَبَ إِلَيْهِ عَلِيٌّ يَسْتَدْعِيهِ، فَحَضَرَ، فَسَأَلَهُ عَنِ الْمَالِ قَالَ: أَيْنَ مَا غَلَلْتَهُ مِنَ الْمَالِ ؟ قَالَ: مَا أَخَذْتُ شَيْئًا ! فَخَفَقَهُ بِالدِّرَّةِ خَفَقَاتٍ وَحَبَسَهُ وَوَكَّلَ بِهِ سَعْدًا مَوْلَاهُ، فَهَرَبَ مِنْهُ يَزِيدُ إِلَى الشَّامِ، فَسَوَّغَهُ مُعَاوِيَةُ الْمَالَ، فَكَانَ يَنَالُ مِنْ عَلِيٍّ، وَبَقِيَ بِالشَّامِ إِلَى أَنِ اجْتَمَعَ الْأَمْرُ لِمُعَاوِيَةَ فَسَارَ مَعَهُ إِلَى الْعِرَاقِ فَوَلَّاهُ الرَّيَّ، فَقِيلَ: إِنَّهُ شَهِدَ مَعَ عَلِيٍّ الْجَمَلَ وَصِفِّينَ وَالنَّهْرَوَانَ، ثُمَّ وَلَّاهُ الرَّيَّ، وَهُوَ الصَّحِيحُ.

     ✧ The people performed the Hajj in this year under ʿUbayd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib, by command of the Commander of the Faithful ʿAlī b. Abī Ṭālib ؓ. The arrival of Māhawayh, the Marzbān of Marw, for peace In this year, Māhawayh, the Marzbān of Marw, came to ʿAlī b. Abī Ṭālib ؓ after the Battle of the Camel, affirming the peace. ʿAlī wrote him a letter to the dihqāns of Marw and the Asāwirah stating that he was pleased with him. Then they later reneged. Appointment of Yazīd b. Ḥujayyah al-Taymī over al-Rayy In this year, ʿAlī appointed Yazīd b. Ḥujayyah al-Taymī, of Taym al-Lāt, over al-Rayy. He embezzled thirty thousand from its land tax. ʿAlī wrote summoning him, and he came. He asked him about the money: "Where is the wealth you embezzled?" He said, "I took nothing!" So he struck him with the whip several times, imprisoned him, and set Saʿd, his client, in charge of him. Yazīd then fled from him to Syria, and Muʿāwiyah let him keep the money. He used to speak ill of ʿAlī and remained in Syria until the affair was settled for Muʿāwiyah, then he proceeded with him to Iraq, and he appointed him over al-Rayy. It is said that he fought with ʿAlī at the Camel, Ṣiffīn, and al-Nahrawān, and then he appointed him over al-Rayy; and this is the correct account.

269. Tarikh (al-Tabari) 2066No grade recorded

     توقف القتال بين معاوية وعلي ؓ طلبًا للصلح ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَثَلَاثِينَ اسْتَهَلَّتْ هَذِهِ السَّنَةُ وَأَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ، ؓ، مُتَوَاقِفٌ هُوَ وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ، ؓ، كُلٌّ مِنْهُمَا فِي جُنُودِهِ بِمَكَانٍ يُقَالُ لَهُ: صِفِّينَ بِالْقُرْبِ مِنَ الْفُرَاتِ، شَرْقِيِّ بِلَادِ الشَّامِ، وَقَدِ اقْتَتَلُوا فِي مُدَّةِ شَهْرِ ذِي الْحِجَّةِ كُلَّ يَوْمٍ، وَفِي بَعْضِ الْأَيَّامِ رُبَّمَا اقْتَتَلُوا مَرَّتَيْنِ، وَجَرَتْ بَيْنَهُمْ حُرُوبٌ يَطُولُ ذِكْرُهَا. وَالْمَقْصُودُ أَنَّهُ لَمَّا دَخَلَ شَهْرُ الْمُحَرَّمِ تَحَاجَزُوا عَنِ الْقِتَالِ، طَلَبًا لِلصُّلْحِ وَرَجَاءَ أَنْ يَقَعَ بَيْنَهُمْ مُهَادَنَةٌ وَمُوَادَعَةٌ يَئُولُ أَمْرُهَا إِلَى الصُّلْحِ بَيْنَ النَّاسِ وَحَقْنِ دِمَائِهِمْ، فَعَنْ مُحِلِّ بْنِ خَلِيفَةَ أَنَّ عَلِيًّا بَعَثَ عَدِيَّ بْنَ حَاتِمٍ، وَيَزِيدَ بْنَ قَيْسٍ الْأَرْحَبِيَّ، وَشَبَثَ بْنَ رِبْعِيٍّ، وَزِيَادَ بْنَ خَصَفَةَ إِلَى مُعَاوِيَةَ، فَلَمَّا دَخَلُوا عَلَيْهِ - وَعَمْرُو بْنُ الْعَاصِ إِلَى جَانِبِهِ - قَالَ عَدِيٌّ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ -: أَمَّا بَعْدُ، يَا مُعَاوِيَةُ فَإِنَّا جِئْنَاكَ نَدْعُوكَ إِلَى أَمْرٍ يَجْمَعُ اللَّهُ بِهِ كَلِمَتَنَا وَأُمَّتَنَا، وَتُحْقَنُ بِهِ دِمَاؤُنَا، وَيَأْمَنُ بِهِ السَّبِيلُ وَيُصْلَحُ بِهِ ذَاتُ الْبَيْنِ ; إِنَّ ابْنَ عَمِّكَ سَيِّدُ الْمُسْلِمِينَ أَفْضَلُهَا سَابِقَةً، وَأَحْسَنُهَا فِي الْإِسْلَامِ أَثَرًا، وَقَدِ اسْتَجْمَعَ لَهُ النَّاسُ وَقَدْ أَرْشَدَهُمُ اللَّهُ بِالَّذِي رَأَوْا فَلَمْ يَبْقَ أَحَدٌ غَيْرُكُ وَغَيْرُ مَنْ مَعَكَ، فَانْتَهِ يَا مُعَاوِيَةُ لَا يُصِبْكَ اللَّهُ وَأَصْحَابَكَ مِثْلَ مَا أَصَابَ النَّاسَ يَوْمَ الْجَمَلِ. فَقَالَ لَهُ مُعَاوِيَةُ: كَأَنَّكَ إِنَّمَا جِئْتَ مُتَهَدِّدًا وَلَمْ تَأْتِ مُصْلِحًا، هَيْهَاتَ يَا عَدِيُّ، كَلَّا وَاللَّهِ إِنِّي لِابْنُ حَرْبٍ، لَا يُقَعْقَعُ لِي بِالشِّنَانِ، أَمَا وَاللَّهِ إِنَّكَ لِمِنَ الْمُجْلِبَيْنِ عَلَى ابْنِ عَفَّانَ، وَإِنَّكَ لَمِنْ قَتَلَتِهِ، وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَقْتُلُهُ اللَّهُ بِهِ. وَتَكَلَّمَ شَبَثُ بْنُ رِبْعِيٍّ، وَزِيَادُ بْنُ خَصَفَةَ فَذَكَرَا مِنْ فَضْلِ عَلِيٍّ، وَقَالَا: اتَّقِ اللَّهَ يَا مُعَاوِيَةُ وَلَا تُخَالِفْهُ، فَإِنَّا وَاللَّهِ مَا رَأَيْنَا رَجُلًا قَطُّ أَعْمَلَ بِالتَّقْوَى، وَلَا أَزْهَدَ فِي الدُّنْيَا، وَلَا أَجْمَعَ لِخِصَالِ الْخَيْرِ كُلِّهَا مِنْهُ. فَتَكَلَّمَ مُعَاوِيَةُ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّكُمْ دَعَوْتُمُونِي إِلَى الْجَمَاعَةِ وَالطَّاعَةِ، فَأَمَّا الْجَمَاعَةُ فَنِعِمَّا هِيَ، وَأَمَّا الطَّاعَةُ فَكَيْفَ أُطِيعُ رَجُلًا أَعَانَ عَلَى قَتْلِ عُثْمَانَ وَهُوَ يَزْعُمُ أَنَّهُ لَمْ يَقْتُلْهُ ؟ وَنَحْنُ لَا نَرُدُّ ذَلِكَ عَلَيْهِ وَلَا نَتَّهِمُهُ بِهِ، وَلَكِنَّهُ أَوَى قَتَلَتَهُ ; فَيَدْفَعَهُمْ إِلَيْنَا حَتَّى نَقْتُلَهُمْ، ثُمَّ نَحْنُ نُجِيبُكُمْ إِلَى الطَّاعَةِ وَالْجَمَاعَةِ. فَقَالَ لَهُ شَبَثُ بْنُ رِبْعِيٍّ: أَنْشُدُكَ اللَّهَ يَا مُعَاوِيَةَ، لَوْ تَمَكَّنْتَ مَنْ عَمَّارٍ أَكُنْتَ قَاتِلَهُ بِعُثْمَانَ ؟ فَقَالَ مُعَاوِيَةُ: وَاللَّهِ لَوْ تَمَكَّنْتُ مِنَ ابْنِ سُمَيَّةَ مَا قَتَلْتُهُ بِعُثْمَانَ، وَلَكِنِّي كُنْتُ أَقْتُلُهُ بِغُلَامِ عُثْمَانَ. فَقَالَ لَهُ شَبَثُ بْنُ رِبْعِيٍّ: وَإِلَهِ الْأَرْضِ وَالسَّمَاءِ لَا تَصِلُ إِلَى قَتْلِ عَمَّارٍ حَتَّى تَنْدُرَ الرُّءُوسُ عَنْ كَوَاهِلِهَا، وَيَضِيقُ فَضَاءُ الْأَرْضِ وَرَحْبُهَا عَلَيْكَ. فَقَالَ لَهُ مُعَاوِيَةُ: لَوْ قَدْ كَانَ ذَلِكَ كَانَتْ عَلَيْكَ أَضْيَقَ. وَخَرَجَ الْقَوْمُ مِنْ بَيْنِ يَدَيْهِ فَذَهَبُوا إِلَى عَلِيٍّ فَأَخْبَرُوهُ الْخَبَرَ. بعث معاوية إلى علي وَبَعَثَ مُعَاوِيَةُ حَبِيبَ بْنَ مَسْلَمَةَ الْفِهْرِيَّ، وَشُرَحْبِيلَ بْنَ السِّمْطِ، وَمَعْنَ بْنَ يَزِيدَ بْنِ الْأَخْنَسِ إِلَى عَلِيٍّ، فَدَخَلُوا عَلَيْهِ، فَبَدَأَ حَبِيبٌ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَمَّا بَعْدُ فَإِنَّ عُثْمَانَ بْنَ عَفَّانَ كَانَ خَلِيفَةً مَهْدِيًّا، عَمِلَ بِكِتَابِ اللَّهِ وَثَبَتَ لِأَمْرِ اللَّهِ، فَاسْتَثْقَلْتُمْ حَيَاتَهُ، وَاسْتَبْطَأْتُمْ وَفَاتَهُ، فَعَدَوْتُمْ عَلَيْهِ فَقَتَلْتُمُوهُ، فَادْفَعْ إِلَيْنَا قَتَلَةَ عُثْمَانَ - إِنْ زَعَمْتَ أَنَّكَ لَمْ تَقْتُلْهُ - ثُمَّ اعْتَزِلْ أَمْرَ النَّاسِ، فَيَكُونَ أَمْرُهُمْ شُورَى بَيْنَهُمْ، فَيُوَلِّي النَّاسُ أَمْرَهُمْ مَنْ أَجْمَعُوا عَلَيْهِ رَأْيَهُمْ. فَقَالَ لَهُ عَلِيٌّ: وَمَا أَنْتَ، لَا أُمَّ لَكَ وَهَذَا الْأَمْرَ وَهَذَا الْعَزْلَ، فَاسْكُتْ فَإِنَّكَ لَسْتَ هُنَاكَ وَلَا بِأَهْلٍ لِذَاكَ. فَقَالَ لَهُ حَبِيبٌ: أَمَا وَاللَّهِ لَتَرَيَنِّي حَيْثُ تَكْرَهُ. فَقَالَ لَهُ عَلِيٌّ: وَمَا أَنْتَ وَلَوْ أَجَلَبْتَ بِخَيْلِكَ وَرَجِلِكَ لَا أَبْقَى اللَّهُ عَلَيْكَ إِنْ أَبْقَيْتَ، اذْهَبْ فَصَعِّدْ وَصَوِّبْ مَا بَدَا لَكَ. محاولة قراء أهل العراق الصلح بين معاوية وعلي وَقَدْ رَوَى أَنَّ قُرَّاءَ أَهْلِ الْعِرَاقِ، وَقُرَّاءَ أَهْلِ الشَّامِ عَسْكَرُوا نَاحِيَةً، وَكَانُوا قَرِيبًا مِنْ ثَلَاثِينَ أَلْفًا، وَأَنَّ جَمَاعَةً مِنْ قُرَّاءِ الْعِرَاقِ ; مِنْهُمْ عَبِيدَةُ السُّلْمَانِيُّ، وَعَلْقَمَةُ بْنُ قَيْسٍ، وَعَامِرُ بْنُ عَبْدِ قَيْسٍ، وَعَبْدُ اللَّهِ بْنُ عُتْبَةَ بْنِ مَسْعُودٍ، وَغَيْرُهُمْ جَاءُوا إِلَى مُعَاوِيَةَ فَقَالُوا لَهُ: مَا تَطْلُبُ ؟ قَالَ: أَطْلُبُ بِدَمِ عُثْمَانَ. قَالُوا: لِمَنْ تَطْلُبُ بِهِ ؟ قَالَ: عَلِيًّا. قَالُوا: أَهْوَ قَتَلَهُ ؟ قَالَ: نَعَمْ، وَأَوَى قَتَلَتَهُ. فَانْصَرَفُوا إِلَى عَلِيٍّ فَذَكَرُوا لَهُ مَا قَالَ، فَقَالَ: كَذَبَ، لَمْ أَقْتُلْهُ وَأَنْتُمْ تَعْلَمُونَ أَنِّي لَمْ أَقْتُلْهُ. فَرَجَعُوا إِلَى مُعَاوِيَةَ فَأَخْبَرُوهُ، فَقَالَ: إِنْ لَمْ يَكُنْ قَتَلَهُ بِيَدِهِ فَقَدْ أَمَرَ بِقَتْلِهِ وَمَالَأَ عَلَيْهِ. فَرَجَعُوا إِلَى عَلِيٍّ فَأَخْبَرُوهُ، فَقَالَ: وَاللَّهِ لَا قَتَلْتُ وَلَا أَمَرْتُ وَلَا مَالَأْتُ، فَرَجَعُوا إِلَى مُعَاوِيَةَ فَأَخْبَرُوهُ، فَقَالَ مُعَاوِيَةُ: إِنْ كَانَ صَادِقًا فَلْيُقِدْنَا مِنْ قَتَلَةِ عُثْمَانَ، فَإِنَّهُمْ فِي عَسْكَرِهِ وَجُنْدِهِ. فَرَجَعُوا إِلَى عَلِيٍّ فَقَالَ عَلِيٌّ: تَأَوَّلَ الْقَوْمُ عَلَيْهِ الْقُرْآنَ فِي فِتْنَةٍ وَوَقَعَتِ الْفُرْقَةُ لِأَجْلِهَا، وَقَتَلُوهُ فِي سُلْطَانِهِ وَلَيْسَ لِي عَلَيْهِمْ سَبِيلٌ. فَرَجَعُوا إِلَى مُعَاوِيَةَ فَأَخْبَرُوهُ، فَقَالَ: إِنْ كَانَ الْأَمْرُ عَلَى مَا يَقُولُ، فَمَا لَهُ انْتَهَزَ الْأَمْرَ دُونَنَا مِنْ غَيْرِ مَشُورَةٍ مِنَّا وَلَا مِمَّنْ هَاهُنَا ؟ فَرَجَعُوا إِلَى عَلِيٍّ، فَقَالَ: إِنَّمَا النَّاسُ تَبَعُ الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَهُمْ شُهُودُ النَّاسِ عَلَى وِلَايَتِهِمْ وَأَمْرِ دِينِهِمْ، وَقَدْ رَضُوا وَبَايَعُونِي، وَلَسْتُ أَسْتَحِلُّ أَنْ أَدَعَ مِثْلَ مُعَاوِيَةَ يَحْكُمُ عَلَى الْأُمَّةِ وَيَشُقُّ عَصَاهَا. فَرَجَعُوا إِلَى مُعَاوِيَةَ، فَقَالَ: مَا بَالُ مَنْ هَاهُنَا مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ لَمْ يَدْخُلُوا فِي هَذَا الْأَمْرِ ؟ فَرَجَعُوا إِلَى عَلِيٍّ، فَقَالَ: إِنَّمَا هَذَا لِلْبَدْرِيِّينَ دُونَ غَيْرِهِمْ، وَلَيْسَ عَلَى وَجْهِ الْأَرْضِ بَدْرِيٌّ إِلَّا وَهُوَ مَعِي، وَقَدْ تَابَعَنِي وَبَايَعَنِي وَرَضِيَ بِي، فَلَا يَغُرَّنَّكُمْ مِنْ دِينِكُمْ وَأَنْفُسِكُمْ. قَالَ: فَأَقَامُوا يَتَرَاسَلُونَ فِي ذَلِكَ مُدَّةَ شَهْرِ رَبِيعٍ الْآخِرِ وَجُمَادَيَيْنِ، وَيَفْزَعُونَ فِي غُبُونِ ذَلِكَ الْفَزْعَةَ بَعْدَ الْفَزْعَةِ، وَيَزْحَفُ بَعْضُهُمْ عَلَى بَعْضٍ، وَيَحْجِزُ بَيْنَهُمُ الْقُرَّاءُ، فَلَا يَكُونُ فِي ذَلِكَ قِتَالٌ. قَالَ: فَفَزِعُوا فِي ثَلَاثَةِ أَشْهُرٍ خَمْسَةً وَثَمَانِينَ فَزْعَةً. محاولة أبو الدرداء وأبو أمامة للصلح بين معاوية وعلي قَالَ: وَخَرَجَ أَبُو الدَّرْدَاءِ وَأَبُو أُمَامَةَ، فَدَخَلَا عَلَى مُعَاوِيَةَ، فَقَالَا لَهُ: يَا مُعَاوِيَةُ، عَلَامَ تُقَاتِلُ هَذَا الرَّجُلَ ؟ فَوَاللَّهِ إِنَّهُ لَأَقْدَمُ مِنْكَ وَمِنْ أَبِيكَ سَلْمًا، وَأَقْرَبُ مِنْكَ إِلَى رَسُولِ اللَّهِ، ﷺ، وَأَحَقُّ بِهَذَا الْأَمْرِ مِنْكَ. فَقَالَ: أُقَاتِلُهُ عَلَى دَمِ عُثْمَانَ، وَأَنَّهُ أَوَى قَتَلَتَهُ، فَاذْهَبَا إِلَيْهِ فَقُولَا لَهُ فَلْيُقِدْنَا مِنْ قَتَلَةِ عُثْمَانَ، ثُمَّ أَنَا أَوَّلُ مَنْ يُبَايِعُهُ مَنْ أَهْلِ الشَّامِ. فَذَهَبَا إِلَى عَلِيٍّ، فَقَالَا لَهُ ذَلِكَ، فَقَالَ: هَؤُلَاءِ الَّذِينَ تَرَوْنَ. فَخَرَجَ خَلْقٌ كَثِيرٌ فَقَالُوا: كُلُّنَا قَتَلَةُ عُثْمَانَ فَمَنْ شَاءَ فَلْيَرْمِنَا وَلْيَكِدْنَا. قَالَ: فَرَجَعَ أَبُو الدَّرْدَاءِ وَأَبُو أُمَامَةَ فَلَمْ يَشْهَدَا لَهُمْ قِتَالًا، بَلْ لَزِمَا بُيُوتَهُمَا. خداع معاوية بتفجير الفرات وَقَالَ عُمَرُ بْنُ سَعْدٍ بِإِسْنَادِهِ: حَتَّى إِذَا كَانَ رَجَبٌ وَخَشِيَ مُعَاوِيَةُ أَنْ تُبَايِعَ الْقُرَّاءُ كُلُّهُمْ عَلِيًّا، كَتَبَ فِي سَهْمٍ: مِنْ عَبْدِ اللَّهِ النَّاصِحِ، يَا مَعْشَرَ أَهْلِ الْعِرَاقِ، إِنَّ مُعَاوِيَةَ يُرِيدُ أَنْ يَفْجُرَ عَلَيْكُمُ الْفُرَاتَ لِيُغْرِقَكُمْ، فَخُذُوا حِذْرَكُمْ. وَرَمَى بِهِ فِي جَيْشِ أَهْلِ الْعِرَاقِ. فَأَخَذَهُ النَّاسُ فَقَرَأُوهُ وَتَحَدَّثُوا بِهِ، وَذَكَرُوهُ لِعَلِيٍّ، فَقَالَ: إِنَّ هَذَا مَا لَا يَكُونُ وَلَا يَقَعُ. وَشَاعَ ذَلِكَ فِيهِمْ، وَبَعَثَ مُعَاوِيَةُ مِائَتَيْ فَاعِلٍ يَحْفِرُونَ فِي جَنْبِ الْفُرَاتِ وَبَلَغَ النَّاسَ ذَلِكَ، فَخَافَ أَهْلُ الْعِرَاقِ مِنْ ذَلِكَ وَفَزِعُوا إِلَى عَلِيٍّ، فَقَالَ: وَيَحْكُمُ إِنَّهُ يُرِيدُ أَنْ يَخْدَعَكُمْ وَيُوهِنَ كَيْدَكُمْ، لِيُزِيلَكُمْ عَنْ مَكَانِكُمْ هَذَا وَيَنْزِلَ فِيهِ ; لِأَنَّهُ خَشِيَ مِنْ مَكَانِهِ. فَقَالُوا: لَا بُدَّ أَنْ نَرْتَحِلَ عَنْ هَذَا الْمَكَانِ. فَارْتَحَلُوا مِنْهُ - وَجَاءَ مُعَاوِيَةُ فَنَزَلَهُ بِجَيْشِهِ - وَكَانَ عَلِيٌّ آخَرَ مَنِ ارْتَحَلَ، فَنَزَلَ بِهِمْ وَهُوَ يَقُولُ: فَلَوْ أَنِّي أَطَعْتُ عَصَمْتُ قَوْمِي إِلَى رُكْنِ الْيَمَامَةِ أَوْ شَمَامِ     وَلَكِنِّي إِذَا أَبْرَمْتُ أَمْرًا يُخَالِفُهُ الطَّغَامُ بَنُو الطَّغَامِ قَالَ: فَأَقَامُوا إِلَى شَهْرِ ذِي الْحِجَّةِ ثُمَّ شَرَعُوا فِي الْقِتَالِ، فَجَعَلَ عَلِيٌّ يُؤَمِّرُ عَلَى الْحَرْبِ كُلَّ يَوْمٍ رَجُلًا، وَأَكْثَرُ مَنْ كَانَ يُؤَمِّرُ الْأَشْتَرُ. وَكَذَلِكَ مُعَاوِيَةُ كَانَ يُؤَمِّرُ كُلَّ يَوْمٍ أَمِيرًا. تعبئة جيشي علي ومعاوية والاستعداد للقتال قَالَ ابْنُ جَرِيرٍ، رَحِمَهُ اللَّهُ: ثُمَّ لَمْ تَزَلِ الرُّسُلُ تَتَرَدَّدُ بَيْنَ عَلِيٍّ وَمُعَاوِيَةَ، وَالنَّاسُ كَافُّونَ عَنِ الْقِتَالِ حَتَّى انْسَلَخَ الْمُحَرَّمُ مِنْ هَذِهِ السَّنَةِ، وَلَمْ يَقَعْ بَيْنَهُمْ صُلْحٌ، فَأَمَرَ عَلِيُّ بْنُ أَبِي طَالِبٍ مَرْثَدَ بْنَ الْحَارِثِ الْجُشَمِيَّ، فَنَادَى أَهْلَ الشَّامِ عِنْدَ غُرُوبِ الشَّمْسِ: أَلَا إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَقُولُ لَكُمْ: إِنِّي قَدِ اسْتَدَمْتُكُمْ لِتُرَاجِعُوا الْحَقَّ، وَأَقَمْتُ عَلَيْكُمُ الْحُجَّةَ فَلَمْ تُجِيبُوا، وَإِنِّي قَدْ أَعْذَرْتُ إِلَيْكُمْ وَنَبَذْتُ إِلَيْكُمْ عَلَى سَوَاءٍ، إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ. فَفَزِعَ أَهْلُ الشَّامِ إِلَى أُمَرَائِهِمْ فَأَعْلَمُوهُمْ بِمَا سَمِعُوا الْمُنَادِي يُنَادِي بِهِ، فَنَهَضَ عِنْدَ ذَلِكَ مُعَاوِيَةُ وَعَمْرٌو، فَعَبَّيَا الْجَيْشَ مَيْمَنَةً وَمَيْسَرَةً، وَبَاتَ عَلِيٌّ يُعَبِّي جَيْشَهُ مِنْ لَيْلَتِهِ، فَجَعَلَ عَلَى خَيْلِ أَهْلِ الْكُوفَةِ الْأَشْتَرَ النَّخَعِيَّ، وَعَلَى رَجَّالَتِهِمْ عَمَّارَ بْنَ يَاسِرٍ، وَعَلَى خَيْلِ أَهْلِ الْبَصْرَةِ سَهْلَ بْنَ حُنَيْفٍ، وَعَلَى رَجَّالَتِهِمْ قَيْسَ بْنَ سَعْدٍ وَهَاشِمَ بْنَ عُتْبَةَ، وَعَلَى قُرَّائِهِمْ مِسْعَرَ بْنَ فَدَكِيٍّ التَّمِيمِيَّ، وَتَقَدَّمَ عَلِيٌّ إِلَى النَّاسِ أَنْ لَا يَبْدَأُوا أَحَدًا بِقِتَالٍ حَتَّى يَبْدَأَهُمْ وَيَعْتَدِيَ عَلَيْهِمْ، وَأَنَّهُ لَا يُذَفَّفُ عَلَى جَرِيحٍ، وَلَا يُتْبَعُ مُدْبِرٌ، وَلَا يُكْشَفُ سِتْرَ امْرَأَةٍ وَلَا تُهَانُ وَإِنْ شَتَمَتْ أُمَرَاءَ النَّاسِ وَصُلَحَاءَهُمْ. وَبَرَزَ مُعَاوِيَةُ صُبْحَ تِلْكَ اللَّيْلَةِ وَقَدْ جَعَلَ عَلَى الْمَيْمَنَةِ ابْنَ ذِي الْكَلَاعِ الْحِمْيَرِيَّ، وَعَلَى الْمَيْسَرَةِ حَبِيبَ بْنَ مَسْلَمَةَ الْفِهْرِيَّ، وَعَلَى الْمُقَدِّمَةِ أَبَا الْأَعْوَرِ السُّلَمِيَّ، وَعَلَى خَيْلِ دِمَشْقَ عَمْرَو بْنَ الْعَاصِ، وَعَلَى رَجَّالَتِهِمُ الضَّحَّاكَ بْنَ قَيْسٍ. وَعَنْ أَبِي جَعْفَرٍ الْبَاقِرِ، وَزَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، وَغَيْرِهِمَا، قَالُوا: لَمَّا بَلَغَ مُعَاوِيَةَ مَسِيرُ عَلِيٍّ إِلَيْهِ، سَارَ مُعَاوِيَةُ نَحْوَ عَلِيٍّ وَاسْتَعْمَلَ عَلَى مُقَدِّمَتِهِ سُفْيَانَ بْنَ عَمْرٍو أَبَا الْأَعْوَرِ السُّلَمِيَّ، وَعَلَى السَّاقَةِ بُسْرَ بْنَ أَرْطَاةَ حَتَّى تَوَافَوْا جَمِيعًا بِقُنَاصِرِينَ إِلَى جَانِبِ صِفِّينَ. وَزَادَ ابْنُ الْكَلْبِيِّ فَقَالَ: جَعَلَ عَلَى الْمُقَدِّمَةِ أَبَا الْأَعْوَرِ السُّلَمِيَّ، وَعَلَى السَّاقَةِ بُسْرًا، وَعَلَى الْخَيْلِ عُبَيْدَ اللَّهِ بْنَ عُمَرَ، وَدَفَعَ اللِّوَاءَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ الْوَلِيدِ، وَجَعَلَ عَلَى الْمَيْمَنَةِ حَبِيبَ بْنَ مَسْلَمَةَ، وَعَلَى رَجَّالَتِهَا يَزِيدَ بْنَ زَحْرٍ الْعَنْسِيَّ، وَعَلَى الْمَيْسَرَةِ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ، وَعَلَى رَجَّالَتِهَا حَابِسَ بْنَ سَعْدٍ الطَّائِيَّ، وَعَلَى خَيْلِ دِمَشْقَ الضَّحَّاكَ بْنَ قَيْسٍ، وَعَلَى رَجَّالَتِهِمْ يَزِيدَ بْنَ لَبِيدِ بْنِ كُرْزٍ الْبَجَلِيَّ، وَجَعَلَ عَلَى أَهْلِ حِمْصَ ذَا الْكَلَاعِ، وَعَلَى أَهْلِ فِلَسْطِينَ مَسْلَمَةَ بْنَ مُخَلَّدٍ،. خطبة معاوية وعلي في صفين وَقَامَ مُعَاوِيَةُ فِي النَّاسِ خَطِيبًا، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، وَاللَّهِ مَا أَصَبْتُ الشَّامَ إِلَّا بِالطَّاعَةِ، وَلَا أَضْبِطُ حَرْبَ أَهْلِ الْعِرَاقِ إِلَّا بِالصَّبْرِ، وَلَا أُكَابِدُ أَهْلَ الْحِجَازِ إِلَّا بِاللُّطْفِ، وَقَدْ تَهَيَّأْتُمْ وَسِرْتُمْ لِتَمْنَعُوا الشَّامَ وَتَأْخُذُوا الْعِرَاقَ، وَسَارَ الْقَوْمُ لِيَمْنَعُوا الْعِرَاقَ وَيَأْخُذُوا الشَّامَ وَلَعَمْرِي مَا لِلشَّامِ رَجَاءٌ فِي الْعِرَاقِ وَلَا أَمْوَالِهَا، وَلَا لِلْعِرَاقِ خِبْرَةُ أَهْلِ الشَّامِ وَلَا بَصَائِرُهَا، مَعَ أَنَّ لِلْقَوْمِ أَعْدَادَهُمْ، وَلَيْسَ بَعْدَكُمْ غَيْرُكُمْ، فَإِنْ غَلَبْتُمُوهُمْ فَلَيْسَ تَغْلِبُوهُمْ إِلَّا مِنْ أَنَاتِكُمْ وَصَبْرِكُمْ، وَإِنْ غَلَبُوكُمْ غَلَبُوا مَنْ بَعْدَكُمْ، وَالْقَوْمُ لَاقُوكُمْ بِكَيْدِ أَهْلِ الْعِرَاقِ، وَرِقَّةِ أَهْلِ الْيَمَنِ، وَبَصَائِرِ أَهْلِ الْحِجَازِ، وَقَسْوَةِ أَهْلِ مِصْرَ، وَإِنَّمَا يُنْصَرُ غَدًا مَنْ يُنْصَرُ الْيَوْمَ، فَاسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ. فَلَمَّا بَلَغَ عَلِيًّا خُطْبَةُ مُعَاوِيَةَ، قَامَ فِي أَصْحَابِهِ أَيْضًا خَطِيبًا وَحَضَّهُمْ عَلَى الْجِهَادِ، وَمَدَحَهُمْ بِالصَّبْرِ وَشَجَّعَهُمْ بِكَثْرَتِهِمْ بِالنِّسْبَةِ إِلَى أَهْلِ الشَّامِ. اليوم الأول والثاني والثالث من موقعة صفين قَالَ جَابِرٌ الْجُعْفِيُّ، عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ، وَزَيْدِ بْنِ الْحَسَنِ، وَغَيْرِهِمَا قَالُوا: سَارَ عَلِيٌّ إِلَى الشَّامِ فِي مِائَةٍ وَخَمْسِينَ أَلْفًا مِنْ أَهْلِ الْعِرَاقِ، وَأَقْبَلَ مُعَاوِيَةُ فِي نَحْوٍ مِنْهُمْ مَنْ أَهْلِ الشَّامِ. وَقَالَ غَيْرُهُمْ: أَقْبَلَ عَلِيٌّ فِي مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ، وَأَقْبَلَ مُعَاوِيَةُ فِي مِائَةِ أَلْفٍ وَثَلَاثِينَ أَلْفًا. ذَكَرَ ذَلِكَ ابْنُ دِيزِيلَ فِي كِتَابِهِ. وَقَدْ تَعَاقَدَ جَمَاعَةٌ مِنْ أَهْلِ الشَّامِ عَلَى أَنْ لَا يَفِرُّوا، فَعَقَلُوا أَنْفُسَهُمْ بِالْعَمَائِمِ، وَكَانَ هَؤُلَاءِ خَمْسَةَ صُفُوفٍ، وَمَعَهُمْ سِتَّةُ صُفُوفٍ آخَرِينَ، وَكَذَلِكَ أَهْلُ الْعِرَاقِ كَانُوا أَحَدَ عَشَرَ صَفًّا أَيْضًا، فَتَوَاقَفُوا عَلَى هَذِهِ الصِّفَةِ أَوَّلَ يَوْمٍ مِنْ صَفَرٍ، وَكَانَ ذَلِكَ يَوْمَ الْأَرْبِعَاءِ، وَكَانَ أَمِيرَ الْحَرْبِ يَوْمَئِذٍ لِلْعِرَاقِيِّينَ الْأَشْتَرُ النَّخَعِيُّ، وَأَمِيرَ الْحَرْبِ يَوْمَئِذٍ لِلشَّامِيِّينَ حَبِيبُ بْنُ مَسْلَمَةَ، فَاقْتَتَلُوا ذَلِكَ الْيَوْمَ قِتَالًا شَدِيدًا، ثُمَّ تَرَاجَعُوا مِنْ آخِرِ يَوْمِهِمْ، وَقَدِ انْتَصَفَ بَعْضُهُمْ مِنْ بَعْضٍ، وَتَكَافَئُوا فِي الْقِتَالِ، ثُمَّ أَصْبَحُوا مِنَ الْغَدِ يَوْمَ الْخَمِيسِ وَأَمِيرُ حَرْبِ أَهْلِ الْعِرَاقِ هَاشِمُ بْنُ عُتْبَةَ، وَأَمِيرُ الشَّامِيِّينَ يَوْمَئِذٍ أَبُو الْأَعْوَرِ السُّلَمِيُّ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا ; تَحْمِلُ الْخَيْلُ عَلَى الْخَيْلِ، وَالرِّجَالُ عَلَى الرِّجَالُ، ثُمَّ تَرَاجَعُوا مِنْ آخِرِ يَوْمِهِمْ، وَقَدْ صَبَرَ كُلٌّ مِنَ الْفَرِيقَيْنِ لِلْآخَرِ وَتَكَافَئُوا، ثُمَّ خَرَجَ فِي الْيَوْمِ الثَّالِثِ - وَهُوَ يَوْمُ الْجُمُعَةِ - عَمَّارُ بْنُ يَاسِرٍ مِنْ نَاحِيَةِ أَهْلِ الْعِرَاقِ، وَخَرَجَ إِلَيْهِ عَمْرُو بْنُ الْعَاصِ فِي الشَّامِيِّينَ فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، وَحَمَلَ عَمَّارٌ عَلَى عَمْرِو بْنِ الْعَاصِ، فَأَزَالَهُ عَنْ مَوْقِفِهِ، وَبَارَزَ زِيَادُ بْنُ النَّضْرِ الْحَارِثِيُّ - وَكَانَ عَلَى الْخَيَّالَةِ يَوْمَئِذٍ - رَجُلًا، فَلَمَّا تَوَاقَفَا تَعَارَفَا فَإِذَا هُمَا أَخَوَانِ مِنْ أُمٍّ، فَانْصَرَفَ كُلُّ وَاحِدٍ مِنْهُمَا إِلَى قَوْمِهِ، وَتَرَكَ صَاحِبَهُ، وَتَرَاجَعَ النَّاسُ مِنَ الْعَشِيِّ، وَقَدْ صَبَرَ كُلُّ فَرِيقٍ لِصَاحِبِهِ. اليوم الرابع حتى السابع من موقعة صفين وَخَرَجَ فِي الْيَوْمِ الرَّابِعِ - وَهُوَ يَوْمُ السَّبْتِ - مُحَمَّدُ بْنُ عَلِيٍّ، وَهُوَ ابْنُ الْحَنَفِيَّةِ، وَمَعَهُ جَمْعٌ عَظِيمٌ، فَخَرَجَ إِلَيْهِ فِي جَحْفَلٍ كَثِيرٍ مِنْ جِهَةِ الشَّامِيِّينَ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، وَبَرَزَ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، فَطَلَبَ مِنَ ابْنِ الْحَنَفِيَّةِ أَنْ يَبْرُزَ إِلَيْهِ، فَبَرَزَ إِلَيْهِ، فَلَمَّا كَادَا أَنْ يَقْتَرِبَا قَالَ عَلِيٌّ: مَنِ الْمُبَارِزُ ؟ قَالُوا: مُحَمَّدٌ ابْنُكُ وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ. فَيُقَالُ: إِنَّ عَلِيًّا حَرَّكَ دَابَّتَهُ وَأَمَرَ ابْنَهُ أَنْ يَتَوَقَّفَ، وَتَقَدَّمَ عَلِيٌّ إِلَى عُبَيْدِ اللَّهِ فَقَالَ لَهُ: تَقَدَّمْ إِلَيَّ. فَقَالَ عُبَيْدُ اللَّهِ: لَا حَاجَةَ لِي فِي مُبَارَزَتِكَ. فَقَالَ: بَلَى. فَقَالَ: لَا. فَرَجَعَ عَنْهُ عَلِيٌّ وَتَحَاجَزَ النَّاسُ يَوْمَهُمْ ذَلِكَ، ثُمَّ خَرَجَ فِي الْيَوْمِ الْخَامِسِ - وَهُوَ يَوْمُ الْأَحَدِ - فِي الْعِرَاقِيِّينَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَفِي الشَّامِيِّينَ الْوَلِيدُ بْنُ عُقْبَةَ، فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا وَجَعَلَ الْوَلِيدُ يَنَالُ مِنَ ابْنِ عَبَّاسٍ - فِيمَا ذَكَرَهُ أَبُو مِخْنَفٍ - وَيَقُولُ: قَتَلْتُمْ خَلِيفَتَكُمْ وَلَمْ تَنَالُوا مَا طَلَبْتُمْ، وَوَاللَّهِ إِنَّ اللَّهَ نَاصِرُنَا عَلَيْكُمْ. فَقَالَ لَهُ ابْنُ عَبَّاسٍ: فَابْرُزْ إِلَيَّ. فَأَبَى عَلَيْهِ. وَيُقَالُ: إِنَّ ابْنَ عَبَّاسٍ قَاتَلَ يَوْمَئِذٍ قِتَالًا شَدِيدًا بِنَفْسِهِ، ؓ، ثُمَّ خَرَجَ فِي الْيَوْمِ السَّادِسِ - وَهُوَ يَوْمُ الِاثْنَيْنِ - مِنْ جِهَةِ عَلِيٍّ عَلَى الْعِرَاقِيِّينَ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ، وَمِنْ جِهَةِ أَهْلِ الشَّامِ ابْنُ ذِي الْكَلَاعِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا أَيْضًا، وَتَصَابَرُوا ثُمَّ تَرَاجَعُوا، ثُمَّ خَرَجَ الْأَشْتَرُ النَّخَعِيُّ فِي الْيَوْمِ السَّابِعِ - وَهُوَ يَوْمُ الثُّلَاثَاءِ - مِنْ جِهَةِ عَلِيٍّ، وَخَرَجَ إِلَيْهِ قِرْنُهُ مِنْ جِهَةِ مُعَاوِيَةَ، وَهُوَ حَبِيبُ بْنُ مَسْلَمَةَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا أَيْضًا، وَلَمْ يَغْلِبْ أَحَدٌ أَحَدًا فِي هَذِهِ الْأَيَّامِ كُلِّهَا. تعبئة معاوية وعلي ؓ جيوشهما مرة أخرى واشتداد القتال عَنْ زَيْدِ بْنِ وَهْبٍ، أَنَّ عَلِيًّا قَالَ: حَتَّى مَتَى لَا نُنَاهِضُ هَؤُلَاءِ الْقَوْمَ بِأَجْمَعِنَا ؟ ثُمَّ قَامَ فِي النَّاسِ عَشِيَّةَ الْأَرْبِعَاءِ بَعْدَ الْعَصْرِ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَا يُبْرَمُ مَا نَقَضَ، وَمَا أَبْرَمَ لَمْ يَنْقُضْهُ النَّاقِضُونَ، لَوْ شَاءَ مَا اخْتَلَفَ اثْنَانِ مِنْ خَلْقِهِ، وَلَا تَنَازَعَتِ الْأُمَّةُ فِي شَيْءٍ مِنْ أَمْرِهِ، وَلَا جَحَدَ الْمَفْضُولُ ذَا الْفَضْلِ فَضْلَهُ، وَقَدْ سَاقَتْنَا وَهَؤُلَاءِ الْقَوْمَ الْأَقْدَارُ، فَلَفَّتْ بَيْنَنَا فِي هَذَا الْمَكَانِ، فَنَحْنُ مِنْ رَبِّنَا بِمَرْأَى وَمَسْمَعٍ، فَلَوْ شَاءَ لَعَجَّلَ النِّقْمَةَ، وَكَانَ مِنْهُ التَّغْيِيرُ حَتَّى يُكَذِّبَ اللَّهُ الظَّالِمَ، وَيُعْلَمَ الْحَقُّ أَيْنَ مَصِيرُهُ، وَلَكِنَّهُ جَعَلَ الدُّنْيَا دَارَ الْأَعْمَالِ، وَجَعَلَ الْآخِرَةَ عِنْدَهُ هِيَ دَارُ الْقَرَارِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى [ النَّجْمِ: 31 ]. أَلَا وَإِنَّكُمْ لَاقُوا الْقَوْمِ غَدًا فَأَطِيلُوا اللَّيْلَةَ الْقِيَامَ، وَأَكْثِرُوا تِلَاوَةَ الْقُرْآنِ، وَأَسْأَلُوا اللَّهَ النَّصْرَ وَالصَّبْرَ، وَالْقَوْهُمْ بِالْجِدِّ وَالْحَزْمِ، وَكُونُوا صَادِقِينَ. قَالَ: فَوَثَبَ النَّاسُ إِلَى سُيُوفِهِمْ وَرِمَاحِهِمْ وَنِبَالِهِمْ يُصْلِحُونَهَا. قَالَ: وَمَرَّ بِالنَّاسِ وَهُمْ كَذَلِكَ كَعْبُ بْنُ جُعَيْلٍ التَّغْلَبِيُّ، فَرَأَى مَا يَصْنَعُونَ فَجَعَلَ يَقُولُ: أَصْبَحَتِ الْأَمَّةُ فِي أَمْرِ عَجَبْ     وَالْمُلْكُ مَجْمُوعٌ غَدًا لِمَنْ غَلَبْ فَقُلْتُ قَوْلًا صَادِقًا غَيْرَ كَذِبْ     إِنَّ غَدًا تَهْلِكُ أَعْلَامُ الْعَرَبْ قَالَ: ثُمَّ أَصْبَحَ عَلِيٌّ فِي جُنُودِهِ قَدْ عَبَّأَهُمْ كَمَا أَرَادَ، وَرَكِبَ مُعَاوِيَةُ فِي جَيْشِهِ قَدْ عَبَّأَهُمْ كَمَا أَرَادَ، وَقَدْ أَمَرَ عَلِيٌّ كُلَّ قَبِيلَةِ مَنْ أَهْلِ الْعِرَاقِ أَنْ تَكْفِيَهُ أُخْتَهَا مَنْ أَهْلِ الشَّامِ، ثُمَّ زَحَفَ النَّاسُ بَعْضُهُمْ إِلَى بَعْضٍ، فَتَقَاتَلُوا قِتَالًا عَظِيمًا لَا يَفِرُّ أَحَدٌ مِنْ أَحَدٍ وَلَا يَغْلِبُ أَحَدٌ أَحَدًا، ثُمَّ تَحَاجَزُوا عِنْدَ الْعَشِيِّ وَأَصْبَحَ عَلِيٌّ فَصَلَّى الْفَجْرَ بِغَلَسٍ وَبَاكَرَ الْقِتَالَ، ثُمَّ اسْتَقْبَلَ أَهْلَ الشَّامِ فَاسْتَقْبَلُوهُ بِوُجُوهِهِمْ، فَقَالَ عَلِيٌّ فِيمَا رَوَاهُ أَبُو مِخْنَفٍ، عَنْ مَالِكِ بْنِ أَعْيَنَ، عَنْ زَيْدِ بْنِ وَهْبٍ: اللَّهُمَّ رَبَّ السَّقْفِ الْمَحْفُوظِ الْمَكْفُوفِ الَّذِي جَعَلْتَهُ مَغِيضًا لِلَّيْلِ وَالنَّهَارِ، وَجَعَلْتَ فِيهِ مَجْرَى الشَّمْسِ وَالْقَمَرِ وَمَنَازِلَ النُّجُومِ، وَجَعَلْتَ فِيهِ سِبْطًا مِنَ الْمَلَائِكَةِ لَا يَسْأَمُونَ الْعِبَادَةَ، وَرَبَّ هَذِهِ الْأَرْضِ الَّتِي جَعَلْتَهَا قَرَارًا لِلْأَنَامِ وَالْهَوَامِّ وَالْأَنْعَامِ، وَمَا لَا يُحْصَى مِمَّا يُرَى وَمَا لَا يُرَى مِنْ خَلْقِكَ الْعَظِيمِ، وَرَبَّ الْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ، وَرَبَّ السَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَرَبَّ الْبَحْرِ الْمَسْجُورِ الْمُحِيطِ بِالْعَالَمِ، وَرَبَّ الْجِبَالِ الرَّوَاسِي الَّتِي جَعَلْتَهَا لِلْأَرْضِ أَوْتَادًا وَلِلْخَلْقِ مَتَاعًا، إِنْ أَظَهَرْتَنَا عَلَى عَدُوِّنَا فَجَنِّبْنَا الْبَغْيَ وَالْفَسَادَ وَسَدِّدْنَا لِلْحَقِّ، وَإِنْ أَظَهَرْتَهُمْ عَلَيْنَا فَارْزُقْنِي الشَّهَادَةَ، وَجَنِّبْ بَقِيَّةَ أَصْحَابِي مِنَ الْفِتْنَةِ. ثُمَّ تَقَدَّمَ عَلِيٌّ وَهُوَ فِي الْقَلْبِ فِي أَهْلِ الْمَدِينَةِ وَعَلَى مَيْمَنَتِهِ يَوْمَئِذٍ عَبْدُ اللَّهِ بْنُ بُدَيْلٍ، وَعَلَى الْمَيْسَرَةِ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَعَلَى الْقُرَّاءِ عَمَّارُ بْنُ يَاسِرٍ وَقَيْسُ بْنُ سَعْدٍ، وَالنَّاسُ عَلَى رَايَاتِهِمْ، فَزَحَفَ بِهِمْ إِلَى الْقَوْمِ. وَأَقْبَلَ مُعَاوِيَةُ - وَقَدْ بَايَعَهُ أَهْلُ الشَّامِ عَلَى الْمَوْتِ - فَتَوَاقَفَ النَّاسُ فِي مَوْطِنٍ مَهُولٍ وَأَمْرٍ عَظِيمٍ، وَحَمَلَ عَبْدُ اللَّهِ بْنُ بُدَيْلٍ أَمِيرُ مَيْمَنَةِ عَلِيٍّ عَلَى مَيْسَرَةِ أَهْلِ الشَّامِ وَعَلَيْهَا حَبِيبُ بْنُ مَسْلَمَةَ، فَاضْطَرَّهُ حَتَّى أَلْجَأَهُ إِلَى الْقَلْبِ، وَفِيهِ مُعَاوِيَةُ، وَقَامَ عَبْدُ اللَّهِ بْنُ بُدَيْلٍ فِي النَّاسِ خَطِيبًا، فَحَرَّضَهُمْ عَلَى الْقِتَالِ، وَقَامَ كُلُّ أَمِيرٍ فِي أَصْحَابِهِ يُحَرِّضُهُمْ عَلَى الْقِتَالِ، وَيَحُثُّهُمْ عَلَى الصَّبْرِ وَالثَّبَاتِ وَالْجِهَادِ، وَيَتْلُو عَلَيْهِمْ آيَاتِ الْقِتَالِ، وَحَرَّضَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ النَّاسَ عَلَى الثَّبَاتِ وَالصَّبْرِ، وَحَثَّهُمْ عَلَى قِتَالِ أَهْلِ الشَّامِ وَتَلَا عَلَيْهِمْ آيَاتِ الْقِتَالِ مِنْ أَمَاكِنَ مُتَفَرِّقَةٍ مِنَ الْقُرْآنِ ; فَمِنْ ذَلِكَ قَوْلُهُ تَعَالَى: إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُمْ بُنْيَانٌ مَرْصُوصٌ [ الصَّفِّ: 4 ]. ثُمَّ قَالَ: قَدِّمُوا الْمُدَارِعَ وَأَخِّرُوا الْحَاسِرَ وَعَضُّوا عَلَى الْأَضْرَاسِ، فَإِنَّهُ أَنْبَى لِلسُّيُوفِ عَنِ الْهَامِ، وَالْتَوُوا فِي أَطْرَافِ الرِّمَاحِ، فَإِنَّهُ أَصْوَنُ لِلْأَسِنَّةِ، وَغُضُّوا الْأَبْصَارَ فَإِنَّهُ أَرْبُطُ لِلْجَأْشِ وَأَسْكُنُ لِلْقَلْبِ، وَأَمِيتُوا الْأَصْوَاتَ فَإِنَّهُ أَطْرَدُ لِلْفَشَلِ، وَأَوْلَى بِالْوَقَارِ، رَايَاتِكُمْ لَا تُمِيلُوهَا وَلَا تُزِيلُوهَا وَلَا تَجْعَلُوهَا إِلَّا بِأَيْدِي شُجْعَانِكُمْ. مبارزة علي بنفسه القتال يوم موقعة صفين وَقَدْ ذَكَرَ عُلَمَاءُ التَّارِيخِ وَغَيْرُهُمْ أَنَّ عَلِيًّا، ؓ، بَارَزَ فِي يَوْمِ صِفِّينَ وَقَاتَلَ وَقَتَلَ خَلْقَا، حَتَّى ذَكَرَ بَعْضُهُمْ أَنَّهُ قَتَلَ خَمْسَمِائَةٍ، فَمِنْ ذَلِكَ أَنَّ كُرَيْبَ بْنَ الصَّبَّاحِ قَتَلَ أَرْبَعَةً مِنْ أَهْلِ الْعِرَاقِ مُبَارَزَةً، ثُمَّ وَضَعَهُمْ تَحْتَ قَدَمَيْهِ وَنَادَى: هَلْ مِنْ مُبَارِزٍ ؟ فَبَرَزَ إِلَيْهِ عَلِيٌّ فَتَجَاوَلَا سَاعَةً ثُمَّ ضَرَبَهُ عَلِيٌّ فَقَتَلَهُ، ثُمَّ قَالَ عَلِيٌّ: هَلْ مِنْ مُبَارِزٍ ؟ فَبَرَزَ إِلَيْهِ الْحَارِثُ بْنُ وَدَاعَةَ الْحِمْيَرِيُّ فَقَتَلَهُ، ثُمَّ بَرَزَ إِلَيْهِ رُودُ بْنُ الْحَارِثِ الْكَلَاعِيُّ فَقَتَلَهُ، ثُمَّ بَرَزَ إِلَيْهِ الْمُطَاعُ بْنُ الْمُطَّلِبِ الْقَيْنِيُّ فَقَتَلَهُ. ثُمَّ تَلَا عَلِيٌّ قَوْلُهُ تَعَالَى: وَالْحُرُمَاتُ قِصَاصٌ [ الْبَقَرَةِ: 194 ] ثُمَّ نَادَى: وَيْحَكَ يَا مُعَاوِيَةُ ! ابْرُزْ إِلَيَّ وَلَا تُفْنِ الْعَرَبَ بَيْنِي وَبَيْنَكَ. فَقَالَ لَهُ عَمْرٌو يَا مُعَاوِيَةُ اغْتَنِمْهُ فَإِنَّهُ قَدْ أَثْخَنَ بِقَتْلِ هَؤُلَاءِ الْأَرْبَعَةِ. فَقَالَ لَهُ مُعَاوِيَةُ: وَاللَّهِ لَقَدْ عَلِمْتَ أَنَّ عَلِيًّا لَمْ يُقْهَرْ قَطُّ، وَإِنَّمَا أَرَدْتَ قَتْلِي لِتُصِيبَ الْخِلَافَةَ مِنْ بَعْدِي، اذْهَبْ إِلَيْكَ ! فَلَيْسَ مِثْلِي يُخْدَعُ. وَذَكَرُوا أَنَّ عَلِيًّا حَمَلَ عَلَى عَمْرِو بْنِ الْعَاصِ يَوْمًا فَضَرَبَهُ بِالرُّمْحِ، فَأَلْقَاهُ إِلَى الْأَرْضِ فَبَدَتْ سَوْءَتُهُ فَرَجَعَ عَلِيٌّ عَنْهُ، فَقَالَ لَهُ أَصْحَابُهُ: مَالَكَ يَا أَمِيرَ الْمُؤْمِنِينَ رَجَعَتْ عَنْهُ ؟ فَقَالَ: أَتُدْرُونَ مَنْ هُوَ ؟ قَالُوا: لَا. قَالَ: هُوَ عَمْرُو بْنُ الْعَاصِ، وَإِنَّهُ تَلَقَّانِي بِسَوْءَتِهِ فَذَكَّرَنِي بِالرَّحِمِ فَرَجَعْتُ عَنْهُ. فَلَمَّا رَجَعَ عَمْرٌو إِلَى مُعَاوِيَةَ قَالَ لَهُ: احْمَدِ اللَّهَ، وَاحْمَدِ اسْتَكَ. احتدام القتال بين معاوية وعلي ؓ وَعَنْ رَبِيعَةَ بْنِ لَقِيطٍ قَالَ: شَهِدْنَا صِفِّينَ مَعَ عَلِيٍّ وَمُعَاوِيَةَ، قَالَ: فَمَطَرَتِ السَّمَاءُ عَلَيْنَا دَمًا عَبِيطًا. قَالَ اللَّيْثُ فِي حَدِيثِهِ: حَتَّى أَنْ كَانُوا لَيَأْخُذُونَهُ بِالصِّحَافِ وَالْآنِيَةِ. قَالَ ابْنُ لَهِيعَةَ فَتَمْتَلِئُ وَنُهْرِيقُهَا. وَقَدْ ذَكَرْنَا أَنَّ عَبْدَ اللَّهِ بْنَ بُدَيْلٍ كَسَرَ الْمَيْسَرَةَ الَّتِي فِيهَا حَبِيبُ بْنُ مَسْلَمَةَ حَتَّى أَدْخَلَهَا فِي الْقَلْبِ، فَأَمَرَ مُعَاوِيَةُ الشُّجْعَانَ أَنْ يُعَاوِنُوا حَبِيبًا عَلَى الْكَرَّةِ، وَبَعَثَ إِلَيْهِ مُعَاوِيَةُ يَأْمُرُهُ بِالْحَمْلَةِ وَالْكَرَّةِ عَلَى ابْنِ بُدَيْلٍ، فَحَمَلَ حَبِيبٌ بِمَنْ مَعَهُ مِنَ الشُّجْعَانِ عَلَى مَيْمَنَةِ أَهْلِ الْعِرَاقِ، فَأَزَالُوهُمْ عَنْ أَمَاكِنِهِمْ وَانْكَشَفُوا عَنْ أَمِيرِهِمْ حَتَّى لَمْ يَبْقَ مَعَهُ إِلَّا زُهَاءُ ثَلَاثِمِائَةٍ وَانْجَفَلَ بَقِيَّةُ أَهْلِ الْعِرَاقِ، وَلَمْ يَبْقَ مَعَ عَلِيٍّ مِنْ تِلْكَ الْقَبَائِلِ إِلَّا أَهْلُ الْمَدِينَةِ وَعَلَيْهِمْ سَهْلُ بْنُ حُنَيْفٍ، وَثَبَتَ رَبِيعَةُ مَعَ عَلِيٍّ، ؓ، وَاقْتَرَبَ أَهْلُ الشَّامِ مِنْهُ حَتَّى جَعَلَتْ نِبَالُهُمْ تَصِلُ إِلَيْهِ، وَتَقَدَّمَ إِلَيْهِ مَوْلًى لِبَنِي أُمَيَّةَ فَاعْتَرَضَهُ مَوْلًى لِعَلِيٍّ فَقَتَلَهُ الْأُمَوِيُّ، وَأَقْبَلَ يُرِيدُ عَلِيًّا، وَحَوْلَهُ بَنُوهُ الْحَسَنُ وَالْحُسَيْنُ وَمُحَمَّدُ بْنُ الْحَنَفِيَّةِ، فَلَمَّا وَصَلَ إِلَى عَلِيٍّ، أَخَذَهُ عَلِيٌّ بِيَدِهِ، فَرَفَعَهُ ثُمَّ أَلْقَاهُ عَلَى الْأَرْضِ فَكَسَرَ عَضُدَهُ وَمَنْكِبَهِ وَابْتَدَرَهُ الْحُسَيْنُ وَمُحَمَّدٌ بِأَسْيَافِهِمَا فَقَتَلَاهُ، فَقَالَ عَلِيٌّ لِلْحَسَنِ ابْنِهِ، وَهُوَ وَاقِفٌ مَعَهُ: مَا مَنَعَكَ أَنْ تَصْنَعَ كَمَا صَنَعَا ؟ فَقَالَ: كَفَيَانِي أَمْرَهُ يَا أَمِيرَ الْمُؤْمِنِينَ. وَأَسْرَعَ إِلَى عَلِيٍّ أَهْلُ الشَّامِ فَجَعَلَ عَلِيٌّ لَا يَزِيدُهُ قُرْبُهُمْ مِنْهُ سُرْعَةً فِي مِشْيَتِهِ، بَلْ هُوَ سَائِرٌ عَلَى هِينَتِهِ، فَقَالَ لَهُ ابْنُهُ الْحَسَنُ: يَا أَبَهْ، لَوْ سَعَيْتَ أَكْثَرَ مِنْ هَذَا ! فَقَالَ: يَا بُنَيَّ إِنَّ لِأَبِيكَ يَوْمًا لَنْ يَعْدُوَهُ، وَلَا يُبْطِئُ بِهِ عَنْهُ السَّعْيُ، وَلَا يُعَجِّلُ بِهِ إِلَيْهِ الْمَشْيُ، إِنَّ أَبَاكَ وَاللَّهِ مَا يُبَالِي أَوَقَعَ عَلَى الْمَوْتِ أَوْ وَقَعَ عَلَيْهِ الْمَوْتُ. ثُمَّ إِنَّ عَلِيًّا أَمَرَ الْأَشْتَرَ النَّخَعِيَّ أَنْ يَلْحَقَ الْمُنْهَزِمِينَ فَيَرُدَّهُمْ، فَسَاقَ بِأَسْرَعِ سَوْقٍ حَتَّى اسْتَقْبَلَ الْمُنْهَزِمِينَ مِنَ الْعِرَاقِيِّينَ مِنْ بَيْنِ أَيْدِيهِمْ، فَجَعَلَ يُؤَنِّبُهُمْ وَيُوَبِّخُهُمْ وَيُحَرِّضُ الْقَبَائِلَ وَالشُّجْعَانَ مِنْهُمْ عَلَى الْكَرَّةِ، فَتَابَعَهُ طَائِفَةٌ وَاسْتَمَرَّ آخَرُونَ فِي هَزِيمَتِهِمْ، فَلَمْ يَزَلْ ذَلِكَ دَأْبُهُ حَتَّى اجْتَمَعَ عَلَيْهِ مِنْهُمْ جَمْعٌ عَظِيمٌ، فَرَجَعَ بِهِمْ إِلَى أَهْلِ الشَّامِ فَجَعَلَ لَا يَلْقَى قَبِيلَةً مِنَ الشَّامِيِّينَ إِلَّا كَشَفَهَا، وَلَا طَائِفَةَ إِلَّا رَدَّهَا حَتَّى انْتَهَى إِلَى أَمِيرِ الْمَيْمَنَةِ وَهُوَ عَبْدُ اللَّهِ بْنُ بُدَيْلٍ، وَمَعَهُ نَحْوٌ مَنْ ثَلَاثِمِائَةٍ قَدْ ثَبَتُوا فِي مَكَانِهِمْ فَسَأَلُوهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ فَقَالَ: حَيٌّ صَالِحٌ. فَالْتَفُّوا عَلَيْهِ، فَتَقَدَّمَ بِهِمْ حَتَّى تَرَاجَعَ كَثِيرٌ مِنَ النَّاسِ، وَذَلِكَ مَا بَيْنَ صَلَاةِ الْعَصْرِ إِلَى الْغُرُوبِ، وَأَرَادَ ابْنُ بُدَيْلٍ أَنْ يَتَقَدَّمَ إِلَى أَهْلِ الشَّامِ، فَأَمَرَهُ الْأَشْتَرُ أَنْ يَثْبُتَ مَكَانَهُ فَإِنَّهُ خَيْرٌ لَهُ، فَأَبَى عَلَيْهِ ابْنُ بُدَيْلٍ، وَحَمَلَ نَحْوَ مُعَاوِيَةَ، فَلَمَّا انْتَهَى إِلَيْهِ وَجَدَهُ وَاقِفًا أَمَامَ أَصْحَابِهِ وَفِي يَدِهِ سَيْفَانِ وَحَوْلَهُ كَتَائِبُ أَمْثَالُ الْجِبَالِ، فَلَمَّا اقْتَرَبَ ابْنُ بُدَيْلٍ حَمَلَ عَلَيْهِ جَمَاعَةٌ مِنْهُمْ فَقَتَلُوهُ وَأَلْقَوْهُ إِلَى الْأَرْضِ قَتِيلًا، وَفَرَّ أَصْحَابُهُ مُنْهَزِمِينَ وَأَكْثَرُهُمْ مَجْرُوحٌ، فَلَمَّا انْهَزَمُوا قَالَ مُعَاوِيَةُ لِأَصْحَابِهِ: انْظُرُوا إِلَى أَمِيرِهِمْ ؟ فَجَاءُوا إِلَيْهِ فَلَمْ يَعْرِفُوهُ، فَتَقَدَّمَ مُعَاوِيَةُ إِلَيْهِ فَإِذَا هُوَ عَبْدُ اللَّهِ بْنُ بُدَيْلٍ فَقَالَ مُعَاوِيَةُ: هَذَا وَاللَّهِ كَمَا قَالَ الشَّاعِرُ - وَهُوَ حَاتِمٌ الطَّائِيُّ -: أَخُو الْحَرْبِ إِنْ عَضَّتْ بِهِ الْحَرْبُ عَضَّهَا     وَإِنْ شَمَّرَتْ يَوْمًا بِهِ الْحَرْبُ شَمَّرَا وَيَحْمِي إِذَا مَا الْمَوْتِ حَانَ لِقَاؤُهُ     كَذَلِكَ ذُو الْأَشْبَالِ يَحْمِي إِذَا فَرَّا كَلَيْثً هِزَبْرٍ كَانَ يَحْمِي ذِمَارَهُ     رَمَتْهُ الْمَنَايَا قَصْدَهَا فَتَقَطَّرَا ثُمَّ حَمَلَ الْأَشْتَرُ النَّخَعِيَّ بِمَنْ رَجَعَ مَعَهُ مِنَ الْمُنْهَزِمِينَ، فَصَدَقَ الْحَمْلَةَ حَتَّى خَالَطَ الصُّفُوفَ الْخَمْسَةَ الَّذِينَ تَعَاقَدُوا وَتَعَاهَدُوا عَلَى الْمَوْتِ أَنْ لَا يَفِرُّوا وَهُمْ حَوْلَ مُعَاوِيَةَ، فَخَرَقَ مِنْهُمْ أَرْبَعَةً، وَبَقِيَ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ صَفٌّ وَاحِدٌ، قَالَ الْأَشْتَرُ: فَرَأَيْتُ هَوْلًا عَظِيمًا، وَكِدْتُ أَنْ أَفِرَّ فَمَا ثَبَّتَنِي إِلَّا قَوْلُ ابْنُ الْإِطْنَابَةِ - وَهِيَ أُمُّهُ مِنْ بَلْقَيْنَ، وَكَانَ هُوَ مِنَ الْأَنْصَارِ وَهُوَ جَاهِلِيٌّ: أَبَتْ لِي عِفَّتِي وَأَبَى بَلَائِي     وِإِقْدَامِي عَلَى الْبَطَلِ الْمُشِيحِ وَإِعْطَائِى عَلَى الْمَكْرُوهِ مَالِي     وَضَرْبِي هَامَةَ الرَّجُلِ السَّمِيحِ وَقَوْلِي كُلَّمَا جَشَأَتْ وَجَاشَتْ     مَكَانَكِ تُحْمَدِي أَوْ تَسْتَرِيحِي قَالَ: هَذَا هُوَ الَّذِي ثَبَّتَنِي فِي ذَلِكَ الْمَوْقِفِ. وَالْعَجَبُ أَنَّ ابْنَ دِيزِيلَ رَوَى فِي كِتَابِهِ أَنَّ أَهْلَ الْعِرَاقِ حَمَلُوا حَمْلَةً وَاحِدَةً، فَلَمْ يَبْقَ لِأَهْلِ الشَّامِ صَفٌّ إِلَّا أَزَالُوهُ، حَتَّى أَفْضَوْا إِلَى مُعَاوِيَةَ، فَدَعَا بِفَرَسِهِ لِيَنْجُوَ عَلَيْهِ، قَالَ مُعَاوِيَةُ: فَلَمَّا وَضَعْتُ رِجْلِي فِي آلَةِ الرِّكَابِ تَمَثَّلْتُ بِأَبْيَاتِ عَمْرِو بْنِ الْإِطْنَابَةِ: أَبَتْ لِي عِفَّتِي وَأَبَى بَلَائِي     وَأَخْذِي الْحَمْدَ بِالثَّمَنِ الرَّبِيحِ وَإِعْطَائِي عَلَى الْمَكْرُوهِ مَالِي     وَضَرْبِي هَامَةَ الْبَطَلِ الْمُشِيحِ وَقَوْلِي كُلَّمَا جَشَأَتْ وَجَاشَتْ     مَكَانَكِ تُحْمَدِي أَوْ تَسْتَرِيحِي قَالَ: فَثَبَتُّ. وَنَظَرَ مُعَاوِيَةُ إِلَى عَمْرِو بْنِ الْعَاصِ يَوْمَ صِفِّينَ، فَقَالَ: الْيَوْمَ صَبْرٌ وَغَدًا فَخْرٌ. فَقَالَ لَهُ عَمْرُو: صَدَقْتَ. قَالَ مُعَاوِيَةُ: فَأَصَبْتُ خَيْرًا فِي الدُّنْيَا، وَأَنَا أَرْجُو أَنْ أُصِيبَ خَيْرًا فِي الْآخِرَةِ. وَرَوَاهُ مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَاطِبٍ، عَنْ مُعَاوِيَةَ. مقتل عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ وَبَعَثَ مُعَاوِيَةُ إِلَى خَالِدِ بْنِ الْمُعْتَمِرِ - وَهُوَ أَمِيرُ الْخَيَّالَةِ لِعَلِيٍّ - فَقَالَ لَهُ: اتْبَعْنِي عَلَى مَا أَنْتَ عَلَيْهِ وَلَكَ إِمْرَةُ الْعِرَاقِ. فَطَمِعَ فِيهَا، فَلَمَّا وَلِيَ مُعَاوِيَةُ الْعِرَاقَ لَمْ يُعْطِهِ شَيْئًا. ثُمَّ إِنَّ عَلِيًّا لَمَّا رَأَى الْمَيْمَنَةَ قَدِ اجْتَمَعَتْ، رَجَعَ إِلَى النَّاسِ فَأَنَّبَ بَعْضَهُمْ وَعَذَّرَ بَعْضَهُمْ وَحَرَّضَ النَّاسَ وَثَبَّتَهُمْ، ثُمَّ تَرَاجَعَ أَهْلُ الْعِرَاقِ فَاجْتَمَعَ شَمْلُهُمْ وَدَارَتْ رَحَى الْحَرْبِ لَهُمْ وَجَالُوا فِي الشَّامِيِّينَ وَصَالُوا، وَتَبَارَزَ الشُّجْعَانُ فَقُتِلَ خَلْقٌ كَثِيرٌ مِنَ الْأَعْيَانِ مِنَ الْفَرِيقَيْنِ - فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ - مِنْهُمْ عُبَيْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ مِنَ الشَّامِيِّينَ، وَاخْتَلَفُوا فِي قَاتِلِهِ مِنْ أَهْلِ الْعِرَاقِ مَنْ هُوَ ؟ وَقَدْ ذَكَرَ إِبْرَاهِيمُ بْنُ الْحُسَيْنِ بْنِ دِيزِيلَ، أَنَّ عُبَيْدَ اللَّهِ لَمَّا خَرَجَ يَوْمَئِذٍ أَمِيرًا عَلَى الْحَرْبِ مِنْ جِهَةِ مُعَاوِيَةَ، أَحْضَرَ امْرَأَتَيْهِ ; أَسْمَاءَ بِنْتَ عُطَارِدِ بْنِ حَاجِبٍ التَّمِيمِيِّ، وَبَحْرِيَّةَ بِنْتَ هَانِئِ بْنِ قَبِيصَةَ الشَيْبَانَيِّ، فَوَقَفَتَا وَرَاءَهُ فِي رَاحِلَتَيْنِ لِتَنْظُرَا إِلَى قِتَالِهِ وَشَجَاعَتِهِ وَقُوَّتِهِ، فَوَاجَهَتْهُ مِنْ جَيْشِ الْعِرَاقِيِّينَ رَبِيعَةُ الْكُوفَةِ وَعَلَيْهِمْ زِيَادُ بْنُ خَصَفَةَ التَّيْمِيُّ، فَشَدُّوا عَلَيْهِ شَدَّةً وَاحِدَةً، فَقَتَلُوهُ بَعْدَ مَا انْهَزَمَ عَنْهُ أَصْحَابُهُ، وَنَزَلَتْ رَبِيعَةُ فَضَرَبُوا لِأَمِيرِهِمْ خَيْمَةً، فَبَقِيَ مِنْهَا طُنُبٌ لَمْ يَجِدُوا لَهُ وَتَدًا فَشَدُّوهُ بِرِجْلِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، وَجَاءَتِ امْرَأَتَاهُ تُوَلْوِلَانِ حَتَّى وَقَفَتَا عَلَيْهِ وَبَكَتَا عِنْدَهُ، وَشَفَعَتِ امْرَأَتُهُ بَحْرِيَّةُ إِلَى الْأَمِيرِ أَنْ يُطْلِقَهُ لَهَا فَأَطْلَقَهُ لَهَا فَاحْتَمَلَتَاهُ فِي هَوْدَجِهِمَا. وَقُتِلَ مَعَهُ أَيْضًا ذُو الْكَلَاعِ الْحِمْيَرِيُّ، قَالَ الشَّعْبِيُّ: فَفِي مَقْتَلِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ يَقُولُ كَعْبُ بْنُ جُعَيْلٍ التَّغْلَبِيُّ: أَلَا إِنَّمَا تَبْكِي الْعُيُونُ لِفَارِسٍ     بِصِفِّينَ وَلَّتْ خَيْلُهُ وَهْوَ وَاقِفُ تَبَدَّلَ مِنْ أَسْمَاءَ أَسْيَافَ وَائِلٍ     وَكَانَ فَتًى لَوْ أَخْطَأَتْهُ الْمَتَالِفُ تَرَكْنَ عُبَيْدَ اللَّهِ بِالْقَاعِ ثَاوِيًا     تَسِيلُ دَمَاهُ وَالْعُرُوقُ نَوَازِفُ يَنُوءُ وَيَغْشَاهُ شَآبِيبُ مِنْ دَمٍ     كَمَا لَاحَ مِنْ جَيْبِ الْقَمِيصِ الْكَفَائِفُ وَقَدْ صَبَرَتْ حَوْلَ ابْنِ عَمِّ مُحَمَّدٍ     لَدَى الْمَوْتِ أَرْبَابُ الْمَنَاقِبِ شَارِفُ فَمَا بَرَحُوا حَتَّى رَأَى اللَّهُ صَبْرَهُمْ     وَحَتَّى أُلِيِحَتْ بِالْأَكُفِّ الْمَصَاحِفُ وَزَادَ غَيْرُهُ فِيهَا: مُعَاوِيَ لَا تَنْهَضْ بِغَيْرِ وَثِيقَةٍ     فَإِنَّكَ بَعْدَ الْيَوْمِ بِالذُّلِّ عَارِفُ وَقَدْ أَجَابَهُ أَبُو جَهْمَةَ الْأَسْدِيُّ بِقَصِيدَةٍ فِيهَا أَنْوَاعٌ مِنَ الْهِجَاءِ تَرَكْنَاهَا قَصْدًا. مَقْتَلُ عَمَّارِ بْنِ يَاسِرٍ مَقْتَلُ عَمَّارِ بْنِ يَاسِرٍ، ؓ، مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ قَتَلَهُ أَهْلُ الشَّامِ وَبَانَ بِذَلِكَ وَظَهَرَ سِرُّ مَا أَخْبَرَ بِهِ الرَّسُولُ، ﷺ، مِنْ أَنَّهُ تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ، وَبَانَ بِذَلِكَ أَنَّ عَلِيًّا مُحِقٌّ وَأَنَّ مُعَاوِيَةَ بَاغٍ وَمَا فِي ذَلِكَ مِنْ دَلَائِلِ النُّبُوَّةِ. عَنْ زَيْدِ بْنِ وَهْبٍ الْجُهَنِيِّ أَنَّ عَمَّارًا قَالَ يَوْمَئِذٍ: أَيْنَ مَنْ يَبْتَغِي رِضْوَانَ اللَّهِ وَلَا يَلْوِي إِلَى مَالٍ وَلَا وَلَدٍ ؟ قَالَ: فَأَتَتْهُ عِصَابَةٌ مِنَ النَّاسِ فَقَالَ: أَيُّهَا النَّاسُ، اقْصِدُوا بِنَا نَحْوَ هَؤُلَاءِ الْقَوْمِ الَّذِينَ يَبْتَغُونَ دَمَ عُثْمَانَ وَيَزْعُمُونَ أَنَّهُ قُتِلَ مَظْلُومًا، وَاللَّهِ مَا قَصْدُهُمُ الْأَخْذَ بِدَمِهِ وَلَا الْقِيَامَ بِثَأْرِهِ، وَلَكِنَّ الْقَوْمَ ذَاقُوا الدُّنْيَا فَاسْتَحْلَوْهَا وَاسْتَمْرَءُوهَا، وَعَلِمُوا أَنَّ الْحَقَّ إِذَا لَزِمَهُمْ حَالَ بَيْنَهُمْ وَبَيْنَ مَا يَتَمَرَّغُونَ فِيهِ مِنْ دُنْيَاهُمْ وَشَهَوَاتِهِمْ، وَلَمْ يَكُنْ لِلْقَوْمِ سَابِقَةٌ فِي الْإِسْلَامِ يَسْتَحِقُّونَ بِهَا طَاعَةَ النَّاسِ لَهُمْ وَالْوِلَايَةَ عَلَيْهِمْ، وَلَا تَمَكَّنَتْ مِنْ قُلُوبِهِمْ خَشْيَةُ اللَّهِ الَّتِي تَمْنَعُ مَنْ تَمَكَّنَتْ مِنْ قَلْبِهِ عَنْ نَيْلِ الشَّهَوَاتِ، وَتَعْقِلُهُ عَنْ إِرَادَةِ الدُّنْيَا وَطَلَبِ الْعُلُوِّ فِيهَا، وَتَحْمِلُهُ عَلَى اتِّبَاعِ الْحَقِّ وَالْمَيْلِ إِلَى أَهْلِهِ، فَخَدَعُوا أَتْبَاعَهُمْ بِقَوْلِهِمْ: إِمَامُنَا قُتِلَ مَظْلُومًا. لِيَكُونُوا بِذَلِكَ جَبَابِرَةً مُلُوكًا، وَتِلْكَ مَكِيدَةٌ بَلَغُوا بِهَا مَا تَرَوْنَ، وَلَوْلَا هِيَ مَا تَبِعَهُمْ مِنَ النَّاسِ رَجُلَانِ، وَلَكَانُوا أَذَلَّ وَأَخَسَّ وَأَقَلَّ، وَلَكِنَّ قَوْلَ الْبَاطِلِ لَهُ حَلَاوَةٌ فِي أَسْمَاعِ الْغَافِلِينَ، فَسِيرُوا إِلَى اللَّهِ سَيْرًا جَمِيلًا، وَاذْكُرُوهُ ذِكْرًا كَثِيرًا. ثُمَّ تَقَدَّمَ فَلَقِيَهُ عَمْرُو بْنُ الْعَاصِ وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ فَلَامَهُمَا وَانْتَهَرَهُمَا وَوَعَظَهُمَا، وَذَكَرُوا مِنْ كَلَامِهِ لَهُمَا مَا فِيهِ غِلْظَةٌ. فَاللَّهُ أَعْلَمُ. وَعَنْ عَمْرِو بْنِ مُرَّةَ، سَمِعْتُ عَبْدَ اللَّهِ بْنَ سَلَمَةَ يَقُولُ: رَأَيْتُ عَمَّارًا يَوْمَ صِفِّينَ شَيْخًا كَبِيرًا آدَمَ طُوَالًا، آخِذٌ الْحَرْبَةَ بِيَدِهِ وَيَدُهُ تَرْعَدُ، فَقَالَ: وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ قَاتَلْتُ بِهَذِهِ الرَّايَةِ مَعَ رَسُولِ اللَّهِ، ﷺ، ثَلَاثَ مَرَّاتٍ، وَهَذِهِ الرَّابِعَةُ، وَالَّذِي نَفْسِي بِيَدِهِ لَوْ ضَرَبُونَا حَتَّى يَبْلُغُوا بِنَا شَعَفَاتِ هَجَرَ، لَعَرَفْتُ أَنَّ مُصْلِحِينَا عَلَى الْحَقِّ وَأَنَّهُمْ عَلَى الضَّلَالَةِ. وَعَنْ قَيْسِ بْنِ عُبَادٍ، قَالَ: قُلْتُ لِعَمَّارٍ: أَرَأَيْتَ قِتَالَكُمْ رَأْيًا رَأَيْتُمُوهُ، فَإِنَّ الرَّأْيَ يُخْطِئُ وَيُصِيبُ، أَوْ عَهْدًا عَهِدَهُ إِلَيْكُمْ رَسُولُ اللَّهِ، ﷺ ؟ فَقَالَ: مَا عَهِدَ إِلَيْنَا رَسُولُ اللَّهِ، ﷺ، شَيْئًا لَمْ يَعْهَدْهُ إِلَى النَّاسِ كَافَّةً. وَهَذَا كَمَا ثَبَتَ فِي " الصَّحِيحَيْنِ " وَغَيْرِهِمَا، عَنْ جَمَاعَةٍ مِنَ التَّابِعِينَ أَنَّ كُلًّا مِنْهُمْ قَالَ: قُلْتُ لِعَلِيٍّ: هَلْ عِنْدَكُمْ شَيْءٌ عَهِدَهُ إِلَيْكُمْ رَسُولُ اللَّهِ، ﷺ، لَمْ يَعْهَدْهُ إِلَى النَّاسِ ؟ فَقَالَ: لَا وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ، إِلَّا فَهْمًا يُؤْتِيهِ اللَّهُ عَبْدًا فِي الْقُرْآنِ، وَمَا فِي هَذِهِ الصَّحِيفَةِ. قُلْتُ: وَمَا فِي هَذِهِ الصَّحِيفَةِ ؟ فَإِذَا فِيهَا الْعَقْلُ وَفَكَاكُ الْأَسِيرِ، وَأَنْ لَا يُقْتَلَ مُسْلِمٌ بِكَافِرٍ، وَأَنَّ الْمَدِينَةَ حَرَمٌ مَا بَيْنَ عَيْرٍ إِلَى ثَوْرٍ. وَعَنْ سَهْلِ بْنِ حُنَيْفٍ أَنَّهُ قَالَ يَوْمَ صِفِّينَ يَا أَيُّهَا النَّاسُ، اتَّهِمُوا الرَّأْيَ عَلَى الدِّينِ، فَلَقَدْ رَأَيْتُنِي يَوْمَ أَبِي جَنْدَلٍ وَلَوْ أَقْدِرُ لَرَدَدْتُ عَلَى رَسُولِ اللَّهِ، ﷺ، أَمْرَهُ، وَوَاللَّهِ مَا حَمَلْنَا سُيُوفَنَا عَلَى عَوَاتِقِنَا مُنْذُ أَسْلَمْنَا لِأَمْرٍ يَقْطَعُنَا إِلَّا أَسْهَلَنْ بِنَا إِلَى أَمْرٍ نَعْرِفُهُ، غَيْرِ أَمْرِنَا هَذَا، فَإِنَّا لَا نَسُدُّ مِنْهُ خَصْمًا إِلَّا انْفَتَحَ لَنَا غَيْرُهُ لَا نَدْرِي كَيْفَ نُبَالِي لَهُ. وَعَنْ أَبِي الْبَخْتَرِيِّ قَالَ: قَالَ عَمَّارٌ يَوْمَ صِفِّينَ: ائْتُونِي بِشَرْبَةِ لَبَنٍ، فَإِنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: آخِرُ شَرْبَةٍ تَشْرَبُهَا مِنَ الدُّنْيَا شَرْبَةُ لَبَنٍ وَعَنِ الْأَحْنَفِ بْنِ قَيْسٍ قَالَ: ثُمَّ حَمَلَ عَمَّارُ بْنُ يَاسِرٍ عَلَيْهِمْ، فَحَمَلَ عَلَيْهِ ابْنُ جَوْنٍ السَّكُونِيُّ، وَأَبُو الْغَادِيَةِ الْفَزَارِيُّ، فَأَمَّا أَبُو الْغَادِيَةِ فَطَعَنَهُ، وَأَمَّا ابْنُ جَوْنٍ فَاحْتَزَّ رَأْسَهُ. وَقَدْ كَانَ ذُو الْكَلَاعِ سَمِعَ قَوْلَ عَمْرِو بْنِ الْعَاصِ قَالَ رَسُولُ اللَّهِ، ﷺ، لِعَمَّارِ بْنِ يَاسِرٍ: تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ، وَآخَرُ شَرْبَةٍ تَشْرَبُهَا صَاعُ لَبَنٍ. فَكَانَ ذُو الْكَلَاعِ يَقُولُ لِعَمْرٍو: وَيْحَكَ مَا هَذَا يَا عَمْرُو ؟ فَيَقُولُ لَهُ عَمْرٌو: إِنَّهُ سَيَرْجِعُ إِلَيْنَا. قَالَ: فَلَمَّا أُصِيبَ عَمَّارٌ بَعْدَ ذِي الْكَلَاعِ، قَالَ عَمْرٌو لِمُعَاوِيَةَ: مَا أَدْرِي بِقَتْلِ أَيِّهِمَا أَنَا أَشَدُّ فَرَحًا ; بِقَتْلِ عَمَّارٍ أَوْ ذِي الْكَلَاعِ، وَاللَّهِ لَوْ بَقِيَ ذُو الْكَلَاعِ حَتَّى يُقْتَلَ عَمَّارٌ لَمَالَ بِعَامَّةِ أَهْلِ الشَّامِ إِلَى عَلِيٍّ، وَلَأَفْسَدَ عَلَيْنَا جُنْدَنَا. قَالَ: وَكَانَ لَا يَزَالُ يَجِيءُ رَجُلٌ فَيَقُولُ لِمُعَاوِيَةَ وَعَمْرٍو: أَنَا قَتَلْتُ عَمَّارًا. فَيَقُولُ لَهُ عَمْرٌو: فَمَا سَمِعْتَهُ يَقُولُ ؟ فَيَخْلِطُونَ فِيمَا يُخْبِرُونَ، حَتَّى جَاءَ ابْنُ جَوْنٍ فَقَالَ: أَنَا سَمِعْتُهُ يَقُولُ: الْيَوْمَ أَلْقَى الْأَحِبَّةْ     مُحَمَّدًا وَحِزْبَهْ فَقَالَ لَهُ عَمْرٌو: صَدَقْتَ أَنْتَ، إِنَّكَ صَاحِبُهُ. ثُمَّ قَالَ لَهُ: رُوَيْدًا، أَمَا وَاللَّهِ مَا ظَفِرْتَ بِذَاكَ، وَلَقَدْ أَسَخَطْتَ رَبَّكَ. وَعَنْ عَمْرِو بْنِ الْعَاصِ، أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لِعَمَّارٍ: تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ. وَعَنْ حُذَيْفَةَ مَرْفُوعًا: " مَا خُيِّرَ عَمَّارٌ بَيْنَ شَيْئَيْنِ إِلَّا اخْتَارَ أَرْشَدَهُمَا ". وَبِهِ عَنْ عَمْرِو بْنِ شَمِرٍ، عَنِ السُّدِّيِّ، عَنْ يَعْقُوبَ بْنِ الْأَوْسَطِ، قَالَ: اخْتَصَمَ رَجُلَانِ فِي سَلَبِ عَمَّارٍ وَفِي قَتْلِهِ، فَأَتَيَا عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ لِيَتَحَاكَمَا إِلَيْهِ، فَقَالَ لَهُمَا: وَيْحَكُمَا، اخْرُجَا عَنِّي، فَإِنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: وَلِعَتْ قُرَيْشٌ بِعَمَّارٍ، مَا لَهُمْ وَلِعَمَّارٍ ؟ عَمَّارٌ يَدْعُوهُمْ إِلَى الْجَنَّةِ، وَيَدْعُونَهُ إِلَى النَّارِ، قَاتِلُهُ وَسَالِبُهُ فِي النَّارِ. قَالَ: فَبَلَغَنِي أَنَّ مُعَاوِيَةَ قَالَ: إِنَّمَا قَتَلَهُ مَنْ أَخْرَجَهُ. يَخْدَعُ بِذَلِكَ أَهْلَ الشَّامِ. وَعَنْ حَنْظَلَةَ بْنِ خُوَيْلِدٍ - وَكَانَ يَأْتِي مِنْ عِنْدِ عَلِيٍّ وَمُعَاوِيَةَ - قَالَ: بَيْنَا هُوَ عِنْدَ مُعَاوِيَةَ إِذْ جَاءَهُ رَجُلَانِ يَخْتَصِمَانِ فِي قَتْلِ عَمَّارٍ، فَقَالَ لَهُمَا عَبْدُ اللَّهِ بْنُ عَمْرٍو: لِيَطِبْ كُلُّ وَاحِدٍ مِنْكُمَا نَفْسًا لِصَاحِبِهِ بِقَتْلِ عَمَّارٍ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: تَقْتُلُهُ الْفِئَةُ الْبَاغِيَةُ. فَقَالَ مُعَاوِيَةُ لِعَمْرٍو: أَلَا تَنْهَى عَنَّا مَجْنُونَكَ هَذَا ؟ ثُمَّ أَقْبَلَ مُعَاوِيَةُ عَلَى عَبْدِ اللَّهِ فَقَالَ لَهُ: فَلِمَ تُقَاتِلُ مَعَنَا ؟ فَقَالَ لَهُ: إِنَّ رَسُولَ اللَّهِ، ﷺ، أَمَرَنِي بِطَاعَةِ وَالِدِي مَا كَانَ حَيًّا، وَأَنَا مَعَكُمْ وَلَسْتُ أُقَاتِلُ. وَعَنِ الشَّعْبِيِّ قَالَ: جَاءَ قَاتِلُ عَمَّارٍ يَسْتَأْذِنُ عَلَى مُعَاوِيَةَ وَعِنْدَهُ عَمْرُو بْنُ الْعَاصِ، فَقَالَ: ائْذَنْ لَهُ وَبَشِّرْهُ بِالنَّارِ. فَقَالَ الرَّجُلُ: أَمَا تَسْمَعُ مَا يَقُولُ عَمْرٌو ؟ فَقَالَ مُعَاوِيَةُ: صَدَقَ إِنَّمَا قَتَلَهُ الَّذِينَ جَاءُوا بِهِ. وَعَنِ الْأَعْمَشِ قَالَ: قَالَ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ: كُنَّا مَعَ عَلِيٍّ بِصِفِّينَ وَكُنَّا قَدْ وَكَّلْنَا بِفَرَسِهِ نَفْسَيْنِ يَحْفَظَانِهِ وَيَمْنَعَانِهِ أَنْ يَحْمِلَ، فَكَانَ إِذَا حَانَتْ مِنْهُمَا غَفْلَةٌ، حَمَلَ فَلَا يَرْجِعُ حَتَّى يَخْضِبَ سَيْفَهُ، وَإِنَّهُ حَمَلَ ذَاتَ يَوْمٍ فَلَمْ يَرْجِعْ حَتَّى انْثَنَى سَيْفُهُ، فَأَلْقَاهُ إِلَيْهِمْ، وَقَالَ: لَوْلَا أَنَّهُ انْثَنَى مَا رَجَعْتُ. قَالَ: وَرَأَيْتُ عَمَّارًا لَا يَأْخُذُ وَادِيًا مِنْ أَوْدِيَةِ صِفِّينَ إِلَّا اتَّبَعَهُ مَنْ كَانَ هُنَاكَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ، ﷺ، وَرَأَيْتُهُ جَاءَ إِلَى الْمِرْقَالِ، هَاشِمِ بْنِ عُتْبَةَ، وَهُوَ صَاحِبُ رَايَةِ عَلِيٍّ، فَقَالَ: يَا هَاشِمُ تَقَدَّمَ، الْجَنَّةُ تَحْتَ ظِلَالِ السُّيُوفِ، وَالْمَوْتُ فِي أَطْرَافِ الْأَسَلِ، وَقَدْ فُتِحَتْ أَبْوَابُ السَّمَاءِ وَتَزَيَّنَتِ الْحَوَرُ الْعَيْنُ: الْيَوْمَ أَلْقَى الْأَحِبَّةْ مَحُمَّدًا وَحِزْبَهْ ثُمَّ حَمَلَا هُوَ وَهَاشِمٌ فَقُتِلَا، رَحِمَهُمَا اللَّهُ تَعَالَى، قَالَ: وَحَمَلَ حِينَئِذٍ عَلِيٌّ وَأَصْحَابُهُ عَلَى أَهْلِ الشَّامِ حَمْلَةَ رَجُلٍ وَاحِدٍ كَأَنَّهُمَا كَانَا - يَعْنِي عَمَّارًا وَهَاشِمًا - عَلَمًا لَهُمْ، قَالَ: فَلَمَّا كَانَ اللَّيْلُ قُلْتُ: لَأَدْخُلَنَّ اللَّيْلَةَ إِلَى عَسْكَرِ الشَّامِيِّينَ حَتَّى أَعْلَمَ هَلْ بَلَغَ مِنْهُمْ قَتْلُ عَمَّارٍ مَا بَلَغَ مِنَّا ؟ وَكُنَّا إِذَا تَوَادَعْنَا مِنَ الْقِتَالِ تَحَدَّثُوا إِلَيْنَا وَتَحَدَّثْنَا إِلَيْهِمْ، فَرَكِبْتُ فَرَسِي وَقَدْ هَدَأَتِ الرِّجْلُ، ثُمَّ دَخَلْتُ عَسْكَرَهُمْ فَإِذَا أَنَا بِأَرْبَعَةٍ يَتَسَامَرُونَ ; مُعَاوِيَةُ، وَأَبُو الْأَعْوَرِ السُّلَمِيُّ، وَعَمْرُو بْنُ الْعَاصِ، وَابْنُهُ عَبْدُ اللَّهِ بْنُ عَمْرٍو - وَهُوَ خَيْرُ الْأَرْبَعَةِ - فَأَدْخَلْتُ فَرَسِي بَيْنَهُمْ مَخَافَةَ أَنْ يَفُوتَنِي مَا يَقُولُ بَعْضُهُمْ لِبَعْضٍ، فَقَالَ عَبْدُ اللَّهِ لِأَبِيهِ: يَا أَبَتِ قَتَلْتُمْ هَذَا الرَّجُلَ فِي يَوْمِكُمْ هَذَا، وَقَدْ قَالَ فِيهِ رَسُولُ اللَّهِ، ﷺ، مَا قَالَ ! قَالَ: وَمَا قَالَ ؟ قَالَ: أَلَمْ تَكُنْ مَعَنَا وَنَحْنُ نَبْنِي الْمَسْجِدَ وَالنَّاسُ يَنْقُلُونَ حَجَرًا حَجَرًا، وَلَبِنَةً لَبِنَةً، وَعَمَّارٌ يَنْقُلُ حَجَرَيْنِ حَجَرَيْنِ، وَلَبِنَتَيْنِ لِبِنْتَيْنِ، فَأَتَاهُ رَسُولُ اللَّهِ، ﷺ، فَجَعَلَ يَمْسَحُ التُّرَابَ عَنْ وَجْهِهِ وَيَقُولُ: " وَيْحَكَ يَا ابْنَ سُمَيَّةَ، النَّاسُ يَنْقُلُونَ حَجَرًا حَجَرًا، وَلَبِنَةً لَبِنَةً، وَأَنْتَ تَنْقُلُ حَجَرَيْنِ حَجَرَيْنِ، وَلَبِنَتَيْنِ لِبِنْتَيْنِ ; رَغْبَةً مِنْكَ فِي الْأَجْرِ ! وَأَنْتَ وَيْحَكَ مَعَ ذَلِكَ تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ " ؟ قَالَ: فَدَفَعَ عَمْرٌو صَدْرَ فَرَسِهِ، ثُمَّ جَذَبَ مُعَاوِيَةَ إِلَيْهِ، فَقَالَ: يَا مُعَاوِيَةُ، أَمَا تَسْمَعُ مَا يَقُولُ عَبْدُ اللَّهِ ؟ قَالَ: وَمَا يَقُولُ ؟ فَأَخْبَرُهُ الْخَبَرَ. فَقَالَ مُعَاوِيَةُ: إِنَّكَ شَيْخٌ أَخْرَقُ، وَلَا تَزَالُ تُحَدِّثُ بِالْحَدِيثِ، وَأَنْتَ تَدْحَضُ فِي بَوْلِكَ، أَوَنَحْنُ قَتَلْنَا عَمَّارًا ؟ إِنَّمَا قَتَلَ عَمَّارًا مَنْ جَاءَ بِهِ. قَالَ: فَخَرَجَ النَّاسُ مِنْ عِنْدِ فَسَاطِيطِهِمْ وَأَخْبِيَتِهِمْ وَهُمْ يَقُولُونَ: إِنَّمَا قَتَلَ عَمَّارًا مَنْ جَاءَ بِهِ. فَلَا أَدْرَى مَنْ كَانَ أَعْجَبُ هُوَ أَوْ هُمْ ؟ وَعَنْ أَبِي سَعِيدٍ فِي قِصَّةِ بِنَاءِ الْمَسْجِدِ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ لِعَمَّارٍ: يَا وَيْحَ عَمَّارٍ، يَدْعُوهُمْ إِلَى الْجَنَّةِ، وَيَدْعُونَهُ إِلَى النَّارِ قَالَ: يَقُولُ عَمَّارٌ: أَعُوذُ بِاللَّهِ مِنَ الْفِتَنِ. وَعَنِ ابْنِ مَسْعُودٍ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِذَا اخْتَلَفِ النَّاسُ كَانَ ابْنُ سُمَيَّةَ مَعَ الْحَقِّ. وَعَنْ سَالِمِ بْنِ أَبِي الْجَعْدِ قَالَ: جَاءَ رَجُلٌ إِلَى ابْنِ مَسْعُودٍ، فَقَالَ: إِنَّ اللَّهَ قَدْ أَمَّنَنَا أَنْ يَظْلِمَنَا وَلَمْ يُؤَمِّنَّا أَنْ يَفْتِنَنَا، أَرَأَيْتَ إِذَا نَزَلَتْ فِتْنَةٌ كَيْفَ أَصْنَعُ ؟ قَالَ: عَلَيْكَ بِكِتَابِ اللَّهِ. قُلْتُ: أَرَأَيْتَ إِنْ جَاءَ قَوْمٌ كُلُّهُمْ يَدْعُونَ إِلَى كِتَابِ اللَّهِ ؟ فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِذَا اخْتَلَفَ النَّاسُ كَانَ ابْنُ سُمَيَّةَ مَعَ الْحَقِّ. وَعَنْ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ، عَنْ مَوْلَاةٍ لِعَمَّارٍ، قَالَتْ: اشْتَكَى عَمَّارٌ شَكْوَى أَرِقَ مِنْهَا فَغُشِيَ عَلَيْهِ، فَأَفَاقَ وَنَحْنُ نَبْكِي حَوْلَهُ، فَقَالَ: مَا تَبْكُونَ، أَتَخْشَوْنَ أَنْ أَمُوتَ عَلَى فِرَاشِي ؟ أَخْبَرَنِي حَبِيبِي، ﷺ، أَنَّهُ تَقْتُلُنِي الْفِئَةُ الْبَاغِيَةُ، وَأَنَّ آخِرَ زَادِي مِنَ الدُّنْيَا مَذْقَةٌ مِنْ لَبَنٍ. قَالَ ابْنُ جَرِيرٍ: وَقَدْ ذُكِرَ أَنَّ عَمَّارًا لَمَّا قُتِلَ قَالَ عَلِيٌّ لِرَبِيعَةَ وَهَمْدَانَ: أَنْتُمْ دِرْعِي وَرُمْحِي. فَانْتُدِبَ لَهُ نَحْوٌ مِنَ اثْنَيْ عَشَرَ أَلْفًا، وَتَقَدَّمَهُمْ عَلَى بَغْلَتِهِ فَحَمَلَ وَحَمَلُوا مَعَهُ حَمْلَةَ رَجُلٍ وَاحِدٍ، فَلَمْ يَبْقَ لِأَهْلِ الشَّامِ صَفٌّ إِلَّا انْتَقَضَ، وَقَتَلُوا كُلَّ مَنِ انْتَهَوْا إِلَيْهِ، حَتَّى بَلَغُوا مُعَاوِيَةَ، وَعَلِيٌّ يُقَاتِلُ وَيَقُولُ: أَضْرِبُهُمْ وَلَا أَرَى مُعَاوِيَةْ     الْجَاحِظَ الْعَيْنِ الْعَظِيمَ الْحَاوِيَةْ ليلة الهرير قَالَ ثُمَّ دَعَا عَلِىٌّ مُعَاوِيَةَ إِلَى أَنْ يُبَارِزَهُ، فَأَشَارَ عَلَيْهِ عَمْرُو بْنُ الْعَاصِ أَنْ يَبْرُزَ إِلَيْهِ، فَقَالَ لَهُ مُعَاوِيَةُ: إِنَّكَ لَتَعْلَمُ أَنَّهُ لَمْ يُبَارِزْهُ رَجُلٌ قَطُّ إِلَّا قَتَلَهُ، وَلَكِنَّكَ طَمِعْتَ فِيهَا بَعْدِي. ثُمَّ قَدَّمَ عَلِيٌّ ابْنَهُ مُحَمَّدًا فِي عِصَابَةٍ كَثِيرَةٍ مِنَ النَّاسِ، فَقَاتَلُوهُ قِتَالًا شَدِيدًا، ثُمَّ أَتْبَعَهُ عَلِيٌّ فِي عِصَابَةٍ أُخْرَى فَحَمَلَ بِهِمْ، فَقَتَلَ فِي هَذَا الْمَوْطِنِ خَلْقًا كَثِيرًا أَيْضًا، وَقُتِلَ مِنَ الْعِرَاقِيِّينَ خَلْقٌ كَثِيرٌ أَيْضًا، وَطَارَتْ أَكُفٌّ وَمَعَاصِمُ وَرُءُوسٌ عَنْ كَوَاهِلِهَا - رَحِمَهُمُ اللَّهُ - ثُمَّ حَانَتْ صَلَاةُ الْمَغْرِبِ، فَمَا صَلَّى بِالنَّاسِ إِلَّا إِيمَاءً ; صَلَاتَيِ الْعِشَاءِ، وَاسْتَمَرَّ الْقِتَالُ فِي هَذِهِ اللَّيْلَةِ كُلِّهَا وَهِيَ مِنْ أَعْظَمِ اللَّيَالِي شَرًّا بَيْنَ الْمُسْلِمِينَ، وَتُسَمَّى هَذِهِ اللَّيْلَةُ لَيْلَةَ الْهَرِيرِ. وَكَانَتْ لَيْلَةَ الْجُمُعَةِ تَقَصَّفَتْ فِيهَا الرِّمَاحُ وَنَفَدَتِ النِّبَالُ، وَصَارَ النَّاسُ إِلَى السُّيُوفِ وَعَلِيٌّ، ؓ يُحَرِّضُ الْقَبَائِلَ، وَيَتَقَدَّمُ إِلَيْهِمْ، يَأْمُرُ بِالصَّبْرِ وَالثَّبَاتِ وَهُوَ أَمَامَ النَّاسِ فِي قَلْبِ الْجَيْشِ، وَعَلَى الْمَيْمَنَةِ الْأَشْتَرُ النَّخَعِيُّ، تَوَلَّاهَا بَ?ْدَ قَتْلِ عَبْدِ اللَّهِ بْنِ بُدَيْلٍ، رَحِمَهُ اللَّهُ، عَشِيَّةَ الْخَمِيسِ لَيْلَةَ الْجُمُعَةِ، وَعَلَى الْمَيْسَرَةِ ابْنُ عَبَّاسٍ، وَالنَّاسُ يَقْتَتِلُونَ مِنْ كُلِّ جَانِبٍ، وَذَلِكَ لَمَّا قُتِلَ عَمَّارٌ، عَرَفَ أَهْلُ الْعِرَاقِ أَنَّ أَهْلَ الشَّامِ بُغَاةٌ لَيْسَ مَعَهُمْ حَقٌّ. وَذَكَرَ غَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ السِّيَرِ، أَنَّهُمُ اقْتَتَلُوا بِالرِّمَاحِ حَتَّى تَقَصَّفَتْ، وَبِالنِّبَالِ حَتَّى فَنِيَتْ، وَبِالسُّيُوفِ حَتَّى تَحَطَّمَتْ، ثُمَّ صَارُوا إِلَى أَنْ تَقَاتَلُوا بِالْأَيْدِي، وَالرَّمْيِ بِالْحِجَارَةِ، وَالتُّرَابِ يَعْفِرُونَهُ فِي الْوُجُوهِ، ثُمَّ تَعَاضُّوا بِالْأَسْنَانِ، فَكَانَ يَقْتَتِلُ الرَّجُلَانِ حَتَّى يُثْخِنَا ثُمَّ يَجْلِسَانِ يَسْتَرِيحَانِ، وَكُلُّ وَاحِدٍ مِنْهُمَا يَهْمِزُ عَلَى الْآخَرِ وَيَهِرُّ عَلَيْهِ، ثُمَّ يَقُومَانِ فَيَقْتَتِلَانِ كَمَا كَانَا، لَا يُمَكِّنُ أَحَدُهُمَا الْفِرَارَ مِنَ الْآخَرِ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَلَمْ يَزَلْ ذَلِكَ دَأْبُهُمْ حَتَّى أَصْبَحَ النَّاسُ مِنْ يَوْمِ الْجُمُعَةِ وَهُمْ كَذَلِكَ، وَصَلَّى النَّاسُ الصُّبْحَ إِيمَاءً وَهُمْ فِي الْقِتَالِ حَتَّى تَضَاحَى النَّهَارُ وَأَقْبَلَ النَّصْرُ، وَتُوَجَّهَ النَّصْرُ لِأَهْلِ الْعِرَاقِ عَلَى أَهْلِ الشَّامِ ; وَذَلِكَ أَنَّ الْأَشْتَرَ النَّخَعِيَّ صَارَتْ إِلَيْهِ إِمْرَةُ الْمَيْمَنَةِ - وَكَانَ مِنَ الشُّجْعَانِ الْأَبْطَالِ الَّذِينَ يَعْرِفُونَ الْحُرُوبَ وَلَا يَهَابُونَ الْقَتْلَ - فَحَمَلَ بِمَنْ فِيهَا عَلَى أَهْلِ الشَّامِ، وَتَبِعَهُ عَلِيٌّ فَانْفَضَّتْ غَالِبُ صُفُوفِ أَهْلِ الشَّامِ، وَلَمْ يَبْقَ إِلَّا الْهَزِيمَةُ وَالْكَسْرَةُ وَالْفِرَارُ.

     ✧ Fighting between Muʿāwiyah and ʿAlī ؓ halted in pursuit of peace. Then the year thirty-seven began. This year commenced while the Commander of the Faithful ʿAlī b. Abī Ṭālib, ؓ, and Muʿāwiyah b. Abī Sufyān, ؓ, were each stationed with their armies at a place called Ṣiffīn, near the Euphrates, east of the lands of Syria. They had fought every day throughout the month of Dhū al-Ḥijjah, and on some days they might have fought twice, and battles occurred between them whose mention would be lengthy. The point is that when the month of Muḥarram entered, they held back from fighting, seeking a settlement and hoping that a truce and a peace agreement might take place between them, leading to reconciliation among the people and the sparing of their blood. It is reported from Muḥill b. Khalīfah that ʿAlī sent ʿAdī b. Ḥātim, Yazīd b. Qays al-Arḥabī, Shabath b. Ribʿī, and Ziyād b. Khaṣafah to Muʿāwiyah. When they entered upon him—with ʿAmr b. al-ʿĀṣ at his side—ʿAdī said, after praising and extolling Allah: "Now then, O Muʿāwiyah, we have come to you to call you to a matter by which Allah may unite our word and our community, by which our blood may be spared, by which the roads may be made safe, and by which the ties between us may be set right. Your cousin is the chief of the Muslims, the best of them in precedence, and the finest of them in trace in Islam. The people have gathered around him, and Allah has guided them through what they have seen. No one remains except you and those with you. So desist, O Muʿāwiyah, lest Allah afflict you and your companions with something like what afflicted the people on the Day of the Camel." Muʿāwiyah said to him: "It is as if you have come as a threatener, not as a peacemaker. Far from it, O ʿAdī! No, by Allah, I am the son of Ḥarb; I am not to be rattled by arrowheads. By Allah, you are indeed among those who incited against Ibn ʿAffān, and you are among his killers, and I hope that you will be among those whom Allah kills because of it." Then Shabath b. Ribʿī and Ziyād b. Khaṣafah spoke, mentioning the excellence of ʿAlī, and said: "Fear Allah, O Muʿāwiyah, and do not oppose him. By Allah, we have never seen any man more devoted to piety, more abstinent from this world, or more comprehensive in all traits of goodness than him." Then Muʿāwiyah spoke, praising and extolling Allah, and said: "Now then, you have called me to unity and obedience. As for unity, how excellent it is. As for obedience, how can I obey a man who aided in the killing of ʿUthmān while claiming that he did not kill him? We do not reject that claim against him, nor do we accuse him of it, but he sheltered his killers. Let him hand them over to us so that we may kill them; then we will answer you to obedience and unity." Shabath b. Ribʿī said to him: "I adjure you by Allah, O Muʿāwiyah, if you could get hold of ʿAmmār, would you kill him for ʿUthmān?" Muʿāwiyah said: "By Allah, if I could get hold of the son of Sumayyah, I would not kill him for ʿUthmān, but I would kill him for the servant of ʿUthmān." Shabath b. Ribʿī said to him: "By the God of the earth and the sky, you will not reach the killing of ʿAmmār until heads fly from their shoulders and the vast expanse of the earth becomes too narrow for you." Muʿāwiyah said to him: "If that were to happen, it would be even narrower for you." The men then left his presence and went to ʿAlī and informed him of the news. Muʿāwiyah's sending to ʿAlī. Muʿāwiyah sent Ḥabīb b. Maslamah al-Fihrī, Shuraḥbīl b. al-Simṭ, and Maʿn b. Yazīd b. al-Akhnas to ʿAlī. They entered upon him, and Ḥabīb began by praising and extolling Allah, then said: "Now then, ʿUthmān b. ʿAffān was a rightly guided caliph, acted according to the Book of Allah and stood firm in the command of Allah. You found his life burdensome and his death slow, so you transgressed against him and killed him. Hand over to us the killers of ʿUthmān—if you claim that you did not kill him—then withdraw from the affair of the people, so that their affair becomes a consultation among them, and the people may appoint over their affair whom they unanimously agree upon." ʿAlī said to him: "What have you to do with this affair and this removal, may your mother be bereft of you? Be silent, for you are not fit for it, nor are you worthy of that." Ḥabīb said to him: "By Allah, you will see me where you dislike." ʿAlī said to him: "What are you, even if you came with your cavalry and infantry? May Allah not spare you if you spare yourself. Go, ascend and descend as seems fit to you." Attempt by the Qurʾān reciters of Iraq to make peace between Muʿāwiyah and ʿAlī. It is reported that the reciters of the people of Iraq and the reciters of the people of Syria encamped on one side, and they were close to thirty thousand. A group of the reciters of Iraq, among them ʿAbīdah al-Sulmānī, ʿAlqamah b. Qays, ʿĀmir b. ʿAbd Qays, ʿAbd Allāh b. ʿUtbah b. Masʿūd, and others, came to Muʿāwiyah and said to him: "What do you seek?" He said: "I seek the blood of ʿUthmān." They said: "From whom do you seek it?" He said: "From ʿAlī." They said: "Did he kill him?" He said: "Yes, and he sheltered his killers." They went back to ʿAlī and mentioned to him what he had said. ʿAlī said: "He lied. I did not kill him, and you know that I did not kill him." They returned to Muʿāwiyah and informed him. He said: "If he did not kill him with his own hand, then he ordered his killing and supported it." They returned to ʿAlī and informed him. He said: "By Allah, I did not kill, nor did I order, nor did I support." They returned to Muʿāwiyah and informed him. Muʿāwiyah said: "If he is truthful, let him hand over to us the killers of ʿUthmān, for they are in his camp and his army." They returned to ʿAlī. ʿAlī said: "The people interpreted the Qurʾān against him in a discord, and division occurred because of it, and they killed him during his rule. I have no power over them." They returned to Muʿāwiyah and informed him. He said: "If the matter is as he says, then why did he seize the affair without consulting us or those here?" They returned to ʿAlī. He said: "Surely the people are followers of the Emigrants and the Helpers, and they are the people's witnesses over their governance and their religious affair. They have approved and pledged allegiance to me. I do not deem it lawful to leave someone like Muʿāwiyah ruling over the community and splitting its unity." They returned to Muʿāwiyah. He said: "Why did those of the Emigrants and Helpers here not enter into this affair?" They returned to ʿAlī. He said: "This is only for the veterans of Badr, not others. There is no Badrī on the face of the earth except that he is with me, has followed me, pledged allegiance to me, and approved of me. So do not let him deceive you regarding your religion and yourselves." He said: "Thus they continued sending messages back and forth about that for the duration of the months of Rabīʿ al-Ākhir and the two Jumādās, and they would startle each other with alarm after alarm, and some would advance upon others, and the reciters would intervene between them, so that no fighting occurred. He said: They startled each other eighty-five times in three months." Attempt by Abū al-Dardāʾ and Abū Umāmah to make peace between Muʿāwiyah and ʿAlī. He said: Abū al-Dardāʾ and Abū Umāmah came out and entered upon Muʿāwiyah. They said to him: "O Muʿāwiyah, why do you fight this man? By Allah, he is earlier in acceptance of Islam than you and your father, closer than you to the Messenger of Allah ﷺ, and more entitled to this affair than you." He said: "I fight him for the blood of ʿUthmān, and because he sheltered his killers. So go to him and tell him to surrender to us the killers of ʿUthmān. Then I will be the first of the people of Syria to pledge allegiance to him." They went to ʿAlī and told him that. He said: "These are the ones you see." A great crowd came out and said: "We are all killers of ʿUthmān, so let whoever wishes cast at us and plot against us." He said: "Abū al-Dardāʾ and Abū Umāmah returned and did not witness any fighting for them, but stayed in their homes." Muʿāwiyah's deception by threatening to breach the Euphrates. ʿUmar b. Saʿd said with his chain of transmission: Until when Rajab came and Muʿāwiyah feared that all the reciters would pledge allegiance to ʿAlī, he wrote on an arrow: 'From the sincere servant of Allah, O people of Iraq, Muʿāwiyah intends to breach the Euphrates upon you to drown you, so take your precautions.' And he shot it into the army of the people of Iraq. The people picked it up, read it, talked about it, and mentioned it to ʿAlī. He said: "This is something that will not happen and will not occur." It spread among them. Muʿāwiyah sent two hundred laborers digging at the side of the Euphrates, and the news reached the people. The people of Iraq feared that and went in alarm to ʿAlī. He said: "Woe to you! He wants to deceive you and weaken your effort, to remove you from this position of yours and occupy it, because he is afraid of it." They said: "We must move from this place." So they moved from it—and Muʿāwiyah came and occupied it with his army—and ʿAlī was the last to move. He settled them while saying: Had I obeyed, I would have protected my people At the corner of al-Yamāmah or Shamām; But I, when I resolve a matter, The riffraff, sons of riffraff, oppose it. He said: They remained until the month of Dhū al-Ḥijjah, then they began fighting. ʿAlī appointed a commander over the war every day, and most often he appointed al-Ashtar. Similarly, Muʿāwiyah appointed a commander every day. Organization of the armies of ʿAlī and Muʿāwiyah and preparation for battle. Ibn Jarīr, may Allah have mercy on him, said: Then the messengers continued to go back and forth between ʿAlī and Muʿāwiyah, while the people refrained from fighting, until Muḥarram of this year ended, and no peace was reached between them. ʿAlī b. Abī Ṭālib ordered Marthad b. al-Ḥārith al-Jushamī, who called out to the people of Syria at sunset: "Lo! The Commander of the Faithful says to you: I have given you respite to return to the truth, and I have established the proof against you, but you did not respond. I have excused myself before you and have declared to you on equal terms. Indeed, Allah does not love the treacherous." The people of Syria rushed in alarm to their commanders and informed them of what they heard the crier announce. At that, Muʿāwiyah and ʿAmr arose and arranged the army into right wing and left wing. ʿAlī spent that night arranging his army. He placed al-Ashtar al-Nakhaʿī over the cavalry of the people of Kufa, and ʿAmmār b. Yāsir over their infantry, Sahl b. Ḥunayf over the cavalry of the people of Basra, and Qays b. Saʿd and Hāshim b. ʿUtbah over their infantry, and Misʿar b. Fadakī al-Tamīmī over their reciters. ʿAlī charged the people not to initiate fighting with anyone until they began and transgressed against them, and that no wounded person should be finished off, no one fleeing should be pursued, no woman's veil should be uncovered, and she should not be insulted even if she reviled the commanders of the people and their righteous ones. Muʿāwiyah came out that morning having placed Ibn Dhī al-Kalāʿ al-Ḥimyarī over the right wing, Ḥabīb b. Maslamah al-Fihrī over the left wing, Abū al-Aʿwar al-Sulamī over the vanguard, ʿAmr b. al-ʿĀṣ over the cavalry of Damascus, and al-Ḍaḥḥāk b. Qays over their infantry. From Abū Jaʿfar al-Bāqir and Zayd b. al-Ḥasan b. ʿAlī and others, they said: When news reached Muʿāwiyah of ʿAlī's march toward him, Muʿāwiyah marched toward ʿAlī and appointed Sufyān b. ʿAmr Abū al-Aʿwar al-Sulamī over his vanguard, and Busr b. Arṭāh over the rear guard, until they all met at Qunāṣirīn beside Ṣiffīn. Ibn al-Kalbī added, saying: He placed Abū al-Aʿwar al-Sulamī over the vanguard, Busr over the rear guard, ʿUbayd Allāh b. ʿUmar over the cavalry, handed the banner to ʿAbd al-Raḥmān b. Khālid b. al-Walīd, placed Ḥabīb b. Maslamah over the right wing, and Yazīd b. Zaḥr al-ʿAnsī over its infantry, and placed ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ over the left wing, and Ḥābis b. Saʿd al-Ṭāʾī over its infantry, and al-Ḍaḥḥāk b. Qays over the cavalry of Damascus, and Yazīd b. Labīd b. Kurz al-Bajalī over their infantry. He placed Dhū al-Kalāʿ over the people of Homs, and Maslamah b. Mukhallad over the people of Palestine. The sermon of Muʿāwiyah and ʿAlī at Ṣiffīn. Muʿāwiyah stood as an orator among the people, praised and extolled Allah, then said: "O people, by Allah, I have not obtained Syria except through obedience, nor can I manage the war of the people of Iraq except through patience, nor can I contend with the people of the Hijaz except through gentleness. You have prepared and marched to defend Syria and take Iraq. The people have marched to defend Iraq and take Syria. By my life, Syria has no hope in Iraq or its wealth, and Iraq has no experience of the people of Syria or their insights. Moreover, the people have their numbers, and there is no one after you but you. If you defeat them, you will defeat them only through your forbearance and patience. If they defeat you, they will defeat those after you. The people have come to you with the cunning of the people of Iraq, the softness of the people of Yemen, the insights of the people of the Hijaz, and the harshness of the people of Egypt. Whoever is helped tomorrow is helped today. So seek help from Allah and be patient; indeed, Allah is with the patient." When Muʿāwiyah's sermon reached ʿAlī, he also stood as an orator among his companions, urged them to jihad, praised them for patience, and encouraged them by their numbers relative to the people of Syria. The first, second, and third days of the Battle of Ṣiffīn. Jābir al-Juʿfī said, from Abū Jaʿfar al-Bāqir and Zayd b. al-Ḥasan and others, they said: ʿAlī marched to Syria with one hundred and fifty thousand from the people of Iraq, and Muʿāwiyah approached with a similar number from the people of Syria. Others said: ʿAlī came with one hundred thousand or more, and Muʿāwiyah came with one hundred and thirty thousand. This is mentioned by Ibn Dīzīl in his book. A group of the people of Syria had made a pact not to flee, so they tied themselves with turbans. These were five rows, and with them six other rows. Similarly, the people of Iraq were also eleven rows. Thus they faced each other in this formation on the first day of Ṣafar, which was a Wednesday. The commander of the war that day for the Iraqis was al-Ashtar al-Nakhaʿī, and the commander of the war that day for the Syrians was Ḥabīb b. Maslamah. They fought that day a fierce battle, then withdrew at the end of the day, having each gained equally from the other and being evenly matched in fighting. Then they arose the next day, Thursday, with Hāshim b. ʿUtbah as commander of the war for the people of Iraq, and Abū al-Aʿwar al-Sulamī as commander of the Syrians that day. They fought a fierce battle; cavalry charged cavalry, and infantry charged infantry. Then they withdrew at the end of the day, each side having endured against the other and being evenly matched. Then on the third day—Friday—ʿAmmār b. Yāsir came out from the side of the people of Iraq, and ʿAmr b. al-ʿĀṣ came out against him among the Syrians. The people fought a fierce battle. ʿAmmār charged ʿAmr b. al-ʿĀṣ and drove him from his position. Ziyād b. al-Naḍr al-Ḥārithī—who was over the cavalry that day—challenged a man to single combat. When they faced each other, they recognized each other, and behold, they were brothers from the same mother. Each of them withdrew to his own people and left his opponent, and the people withdrew in the evening, each side having endured against its opponent. The fourth through seventh days of the Battle of Ṣiffīn. On the fourth day—which was Saturday—Muḥammad b. ʿAlī, that is Ibn al-Ḥanafiyyah, went out with a great host, and ʿUbayd Allāh b. ʿUmar went out to meet him with a large battalion from the Syrians. The people fought a fierce battle. ʿUbayd Allāh b. ʿUmar came forward and sought single combat with Ibn al-Ḥanafiyyah, so he came out to him. When they were about to come together, ʿAlī said: 'Who is the one seeking single combat?' They said: 'Muḥammad your son and ʿUbayd Allāh b. ʿUmar.' It is said that ʿAlī urged his mount forward and ordered his son to halt. ʿAlī advanced towards ʿUbayd Allāh and said to him: 'Come forth to me.' ʿUbayd Allāh said: 'I have no need to fight you.' He said: 'Indeed you do.' He said: 'No.' So ʿAlī turned away from him, and the people held back from each other that day. Then on the fifth day—which was Sunday—ʿAbd Allāh b. ʿAbbās went out among the Iraqis, and al-Walīd b. ʿUqbah among the Syrians. The people fought a fierce battle. Al-Walīd began to revile Ibn ʿAbbās—as Abū Mikhnaf mentioned—saying: 'You killed your caliph and did not attain what you sought. By God, God will grant us victory over you.' Ibn ʿAbbās said to him: 'Then come out to me.' He refused. It is said that Ibn ʿAbbās himself fought fiercely that day ؓ. Then on the sixth day—which was Monday—Qays b. Saʿd b. ʿUbādah went out from ʿAlī's side over the Iraqis, and Ibn Dhī al-Kalāʿ from the Syrians. They fought a fierce battle as well, and they endured one another, then withdrew. Then al-Ashtar al-Nakhaʿī went out on the seventh day—which was Tuesday—from ʿAlī's side, and his counterpart from Muʿāwiyah's side, Ḥabīb b. Maslamah, went out to meet him. They fought a fierce battle as well, and neither side prevailed over the other in all these days. Muʿāwiyah and ʿAlī ؓ mobilize their armies once again, and the fighting intensifies From Zayd b. Wahb, that ʿAlī said: 'How long will we not advance against these people with all of us together?' Then he stood among the people on Wednesday evening after the afternoon prayer and said: 'Praise be to God, who does not unravel what He has undone, and what He has made firm the undoers do not loosen. Had He willed, no two of His creation would have differed, nor would the community have disputed over any of His affair, nor would the inferior have denied the superior his merit. Fate has driven us and these people, and brought us together in this place. We are before our Lord in full sight and hearing. Had He willed, He would have hastened vengeance, and change would have come from Him, so that God might give the lie to the wrongdoer, and the truth be known where it ends. But He made this world the abode of deeds, and made the Hereafter, with Him, the abode of permanence, to recompense those who do evil for what they did, and to recompense those who do good with the best [al-Najm: 31]. Indeed, you will meet the people tomorrow, so prolong standing in prayer tonight, increase recitation of the Qur'an, and ask God for victory and patience. Meet them with earnestness and resolve, and be truthful.' He said: The people leapt to their swords, spears, and arrows, repairing them. He said: Kaʿb b. Juʿayl al-Taghlabī passed by the people while they were thus, and saw what they were doing. He began to say: The community has risen in a wondrous affair, and kingship will be gathered tomorrow for whoever prevails. I said a true saying, no lie: tomorrow the notables of the Arabs will perish. He said: Then ʿAlī came out in the morning among his troops, having arrayed them as he wished, and Muʿāwiyah rode among his army, having arrayed them as he wished. ʿAlī had ordered every tribe of the Iraqis to suffice against its counterpart from the Syrians. Then the people advanced upon one another and fought a great battle. No one fled from anyone, and no one prevailed over anyone. Then they held back from each other in the evening. ʿAlī arose and prayed the dawn prayer in the dark, and went early to the fighting. Then he faced the Syrians, and they faced him. ʿAlī said, as narrated by Abū Mikhnaf from Mālik b. Aʿyan from Zayd b. Wahb: 'O God, Lord of the protected, enclosed canopy which You made a place where night and day recede, and in which You made the course of the sun and the moon and the mansions of the stars, and in which You placed a host of angels who never weary of worship; Lord of this earth which You made a resting place for mankind, creeping things, cattle, and what cannot be numbered of what is seen and unseen of Your mighty creation; Lord of the ships that run upon the sea with what benefits people; Lord of the clouds subjugated between heaven and earth; Lord of the surging sea that encompasses the world; Lord of the firm mountains which You made pegs for the earth and provision for creatures: if You grant us victory over our enemy, keep us far from oppression and corruption and direct us to truth; and if You grant them victory over us, grant me martyrdom, and keep the rest of my companions from trial.' Then ʿAlī advanced, and he was in the center among the people of al-Madīnah. On his right wing that day was ʿAbd Allāh b. Budayl, on the left wing ʿAbd Allāh b. ʿAbbās, and over the Qur'an reciters ʿAmmār b. Yāsir and Qays b. Saʿd. The people were under their banners. He advanced with them against the people. Muʿāwiyah came forward, and the Syrians had pledged allegiance to him unto death. The people stood facing one another in a terrifying position and a mighty affair. ʿAbd Allāh b. Budayl, commander of ʿAlī's right wing, charged the left wing of the Syrians, which was under Ḥabīb b. Maslamah, and pressed it until he forced it into the center, where Muʿāwiyah was. ʿAbd Allāh b. Budayl stood among the people as an orator and incited them to fight. Every commander stood among his companions inciting them to fight and urging them to patience, steadfastness, and jihād, and recited to them verses about fighting. The Commander of the Faithful ʿAlī incited the people to steadfastness and patience, urged them to fight the Syrians, and recited verses about fighting from various places in the Qur'an. Among them was the Almighty's saying: 'God loves those who fight in His path in ranks, as though they were a compact structure' [al-Ṣaff: 4]. Then he said: 'Put forward the armored and keep back the unarmored. Bite on the molars, for it better turns swords away from the skull. Twist in the spear points, for it better preserves the blades. Lower the gaze, for it better steadies the heart and calms the mind. Silence the voices, for it better repels failure and is more befitting of dignity. Do not tilt your banners or move them, and put them only in the hands of your brave men.' ʿAlī himself engaging in single combat on the day of the Battle of Ṣiffīn The scholars of history and others have mentioned that ʿAlī ؓ engaged in single combat on the day of Ṣiffīn, and fought and killed many, until some mentioned that he killed five hundred. Among that is that Kurayb b. al-Ṣabbāḥ killed four men of the Iraqis in single combat, then placed them under his feet and called out: 'Is there any challenger?' ʿAlī went out to him. They exchanged blows for a while, then ʿAlī struck him and killed him. Then ʿAlī said: 'Is there any challenger?' Al-Ḥārith b. Wadāʿah al-Ḥimyarī went out to him, and he killed him. Then Rūd b. al-Ḥārith al-Kalāʿī went out to him, and he killed him. Then al-Muṭāʿ b. al-Muṭṭalib al-Qaynī went out to him, and he killed him. Then ʿAlī recited the Almighty's saying: 'And sacred things are subject to retaliation' [al-Baqarah: 194]. Then he called out: 'Woe to you, Muʿāwiyah! Come out to me and do not destroy the Arabs between me and you.' ʿAmr said to him: 'Muʿāwiyah, seize the opportunity, for he has been weakened by killing these four.' Muʿāwiyah said to him: 'By God, you know that ʿAlī has never been defeated. You only want my death so that you may obtain the caliphate after me. Go away! One like me is not deceived.' They mentioned that ʿAlī charged ʿAmr b. al-ʿĀṣ one day and struck him with a spear, throwing him to the ground. His private parts were exposed, and ʿAlī turned away from him. His companions said to him: 'What is the matter, Commander of the Faithful, that you turned away from him?' He said: 'Do you know who he is?' They said: 'No.' He said: 'He is ʿAmr b. al-ʿĀṣ. He met me with his private parts and reminded me of kinship, so I turned away from him.' When ʿAmr returned to Muʿāwiyah, he said to him: 'Praise God, and praise your backside.' The fighting between Muʿāwiyah and ʿAlī ؓ intensifies From Rabīʿah b. Laqīṭ, who said: 'We witnessed Ṣiffīn with ʿAlī and Muʿāwiyah.' He said: 'The sky rained fresh blood upon us.' Al-Layth said in his narration: 'So much so that they would catch it in large bowls and vessels.' Ibn Lahīʿah said: 'They would fill up and we would pour it out.' We have mentioned that ʿAbd Allāh b. Budayl broke the left wing in which Ḥabīb b. Maslamah was, until he drove it into the center. Muʿāwiyah ordered the brave men to assist Ḥabīb in the counterattack, and he sent to Ḥabīb ordering him to charge and counterattack against Ibn Budayl. Ḥabīb charged with the brave men with him against the right wing of the Iraqis and displaced them from their positions. They were exposed away from their commander until only about three hundred remained with him, and the rest of the Iraqis fled. None of those tribes remained with ʿAlī except the people of al-Madīnah, under Sahl b. Ḥunayf, and Rabīʿah stood firm with ʿAlī ؓ. The Syrians drew near to him until their arrows reached him. A mawlā of the Umayyads advanced towards him, and a mawlā of ʿAlī intercepted him, but the Umayyad killed him. He came on, intending ʿAlī. Around ʿAlī were his sons al-Ḥasan, al-Ḥusayn, and Muḥammad b. al-Ḥanafiyyah. When he reached ʿAlī, ʿAlī seized him with his hand, lifted him up, and then threw him to the ground, breaking his upper arm and shoulder. Al-Ḥusayn and Muḥammad rushed at him with their swords and killed him. ʿAlī said to his son al-Ḥasan, who was standing with him: 'What prevented you from doing as they did?' He said: 'They sufficed me in his affair, Commander of the Faithful.' The Syrians hastened towards ʿAlī, but their nearness did not make him hasten his pace; rather, he walked at his leisure. His son al-Ḥasan said to him: 'Father, if only you would hurry more than this!' He said: 'My son, your father has a day that will not pass him by, and hurrying will not delay it for him, nor will walking hasten it towards him. By God, your father does not care whether he falls upon death or death falls upon him.' Then ʿAlī ordered al-Ashtar al-Nakhaʿī to catch up with the fugitives and turn them back. He drove at the fastest pace until he met the fleeing Iraqis from in front of them. He began to reproach and rebuke them, and incited the tribes and brave men among them to counterattack. A group followed him, while others continued in their flight. He kept at that until a great host gathered to him. He returned with them to the Syrians, and he met no tribe of the Syrians but he scattered it, and no group but he drove it back, until he reached the commander of the right wing, ʿAbd Allāh b. Budayl, with about three hundred who had stood firm in their place. They asked him about the Commander of the Faithful, and he said: 'Alive and well.' They gathered around him. He advanced with them until many of the people returned, and that was between the afternoon prayer and sunset. Ibn Budayl wanted to advance against the Syrians, but al-Ashtar ordered him to stay in his place, for it was better for him. Ibn Budayl refused and charged towards Muʿāwiyah. When he reached him, he found him standing in front of his companions with two swords in his hand, and around him battalions like mountains. When Ibn Budayl drew near, a group of them charged him and killed him, throwing him to the ground dead. His companions fled defeated, most of them wounded. When they fled, Muʿāwiyah said to his companions: 'Look at their commander.' They came to him but did not recognize him. Muʿāwiyah advanced towards him, and behold, it was ʿAbd Allāh b. Budayl. Muʿāwiyah said: This, by God, is as the poet said—he is Ḥātim al-Ṭāʾī: A brother of war: when war bites him, he bites it; and when one day war bares its teeth at him, he bares his. He protects when the time of meeting death comes; thus does the father of cubs protect when he flees. Like a mighty lion that was protecting his family; fate struck him with its arrows, and he fell. Then al-Ashtar al-Nakhaʿī charged with those who returned with him from the fugitives, and he made a true charge until he penetrated the five ranks of those who had covenanted and pledged unto death that they would not flee, who were around Muʿāwiyah. He broke through four of them, and one rank remained between him and Muʿāwiyah. Al-Ashtar said: 'I saw a great terror, and I almost fled. Nothing steadied me except the saying of Ibn al-Iṭnābah—she was his mother, from Balqayn, and he was one of the Anṣār, a pre-Islamic poet: My chastity refused for me, and my tribulation refused, and my advance against the bold hero; And my giving of my wealth in the face of hardship, and my striking the head of the generous man; And my saying, whenever it surged and boiled: 'Stay where you are; you will be praised or will find rest.' He said: 'This is what steadied me in that station.' The wonder is that Ibn Dīzīl narrated in his book that the Iraqis made a single charge, and no rank of the Syrians remained but they displaced it, until they reached Muʿāwiyah. He called for his horse to escape upon it. Muʿāwiyah said: 'When I put my foot in the stirrup, I recited the verses of ʿAmr b. al-Iṭnābah: My chastity refused for me, and my tribulation refused, and my taking praise at a profitable price; And my giving of my wealth in the face of hardship, and my striking the head of the bold hero; And my saying, whenever it surged and boiled: 'Stay where you are; you will be praised or will find rest.' He said: 'And I stood firm.' Muʿāwiyah looked at ʿAmr b. al-ʿĀṣ on the day of Ṣiffīn and said: 'Today patience, tomorrow glory.' ʿAmr said to him: 'You have spoken truly.' Muʿāwiyah said: 'I have obtained good in this world, and I hope to obtain good in the Hereafter.' Muḥammad b. Isḥāq narrated it from ʿAbd Allāh b. Abī Bakr, from ʿAbd al-Raḥmān b. Ḥāṭib, from Muʿāwiyah. The killing of ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb Muʿāwiyah sent to Khālid b. al-Muʿtamir — who was the commander of the cavalry for ʿAlī — saying to him: "Follow me upon what you are currently upon, and you shall have the governorship of Iraq." He coveted it. But when Muʿāwiyah took over Iraq, he gave him nothing. Then when ʿAlī saw that the right wing had regrouped, he returned to the people and rebuked some of them, excused others, urged the people on, and steadied them. Then the people of Iraq came back together, their ranks gathered, and the mill of war turned in their favor. They charged against the Syrians and attacked. The brave ones duelled, and many notable men from both factions were killed — indeed, to Allah we belong and to Him we return — among them ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb from the Syrians. They differed concerning who killed him from the people of Iraq. Ibrāhīm b. al-Ḥusayn b. Dīzīl mentioned that when ʿUbayd Allāh went out that day as commander of the war on Muʿāwiyah's side, he brought his two wives — Asmāʾ bt. ʿUṭārid b. Ḥājib al-Tamīmī and Baḥriyyah bt. Hāniʾ b. Qabīṣah al-Shaybānī — and they stood behind him on two camels to watch his fighting, bravery, and strength. The Rabīʿah of Kufa, led by Ziyād b. Khaṣafah al-Taymī, confronted him from the Iraqi army, and they charged him with a single assault and killed him after his companions had fled from him. Rabīʿah dismounted and pitched a tent for their commander. One of its ropes remained without a peg, so they tied it to the leg of ʿUbayd Allāh b. ʿUmar. His two wives came wailing until they stood over him and wept beside him. His wife Baḥriyyah interceded with the commander to release him to her, so he released him to her, and they carried him in their howdah. Also killed with him was Dhū al-Kalāʿ al-Ḥimyarī. Al-Shaʿbī said: Concerning the killing of ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb, Kaʿb b. Juʿayl al-Taghlabī said: Alā innamā tabkī al-ʿuyūnu li-fārisin bi-Ṣiffīna wallat khayluhu wa-huwa wāqifu Tabaddala min Asmāʾa asyāfa Wāʾilin wa-kāna fatan law akhṭaʾathu al-matālifu Tarakna ʿUbayda Allāhi bi-al-qāʿi thāwiyan tasīlu dimāhu wa-al-ʿurūqu nawāzifu Yanūʾu wa-yaghshāhu shaʾābību min damin kamā lāḥa min jaybi al-qamīṣi al-kafāʾifu Wa-qad ṣabarat ḥawla ibni ʿammi Muḥammadin ladā al-mawti arbābu al-manāqibi shārifu Fa-mā bariḥū ḥattā raʾā Allāhu ṣabrahum wa-ḥattā ulīḥat bi-al-akuffi al-maṣāḥifu Another added: Muʿāwiya lā tanhaḍ bi-ghayri wathīqatin fa-innaka baʿda al-yawmi bi-al-dhulli ʿārifu Abū Jahmah al-Asadī answered him with an ode containing various types of satire which we have deliberately omitted. The killing of ʿAmmār b. Yāsir The killing of ʿAmmār b. Yāsir, ؓ, alongside the Commander of the Faithful ʿAlī b. Abī Ṭālib, ؓ The people of Syria killed him, and thereby the secret of what the Messenger, ﷺ, had foretold — that the transgressing party would kill him — became clear and manifest. It thus became evident that ʿAlī was in the right and that Muʿāwiyah was a transgressor, and in that were proofs of prophethood. From Zayd b. Wahb al-Juhanī, that ʿAmmār said on that day: "Where is one who seeks the pleasure of Allah and does not turn aside to wealth or children?" He said: A band of people came to him, and he said: "O people, aim with us toward those people who seek the blood of ʿUthmān and claim that he was killed unjustly. By Allah, their aim is not to avenge his blood or to take up his cause, but the people tasted the world and found it sweet and relished it. They knew that if the truth were incumbent upon them, it would stand between them and what they wallow in of their worldly pleasures and desires. The people had no precedent in Islam by which they deserved people's obedience to them or authority over them, nor had fear of Allah taken root in their hearts — the fear that prevents one in whose heart it takes root from attaining desires and restrains him from wanting the world and seeking elevation in it, and impels him to follow the truth and incline to its people. So they deceived their followers by saying: 'Our imam was killed unjustly,' so that they might thereby become tyrants and kings. That is a scheme by which they have reached what you see. Were it not for that, not two men from the people would have followed them, and they would have been more abased, more contemptible, and fewer. But false speech has sweetness in the ears of the heedless. So march to Allah with a fine march, and remember Him with abundant remembrance." Then he advanced and met ʿAmr b. al-ʿĀṣ and ʿUbayd Allāh b. ʿUmar, and he blamed them, rebuked them, and admonished them. They mentioned from his speech to them what contained harshness. Allah knows best. From ʿAmr b. Murrah, I heard ʿAbd Allāh b. Salamah say: I saw ʿAmmār on the day of Ṣiffīn as an old man, tall, dark-skinned, holding a spear in his hand while his hand trembled. He said: "By Him in whose hand is my soul, I have fought with this banner alongside the Messenger of Allah, ﷺ, three times, and this is the fourth. By Him in whose hand is my soul, if they were to strike us until they drove us back to the summits of Hajar, I would know that our reformers are upon the truth and that they are upon misguidance." From Qays b. ʿUbād, he said: I said to ʿAmmār: "Do you consider your fighting an opinion you have adopted? For opinion may err and be correct. Or is it a covenant which the Messenger of Allah, ﷺ, made with you?" He said: "The Messenger of Allah, ﷺ, did not make any covenant with us that he did not make with all the people." This is as established in the two Ṣaḥīḥs and elsewhere, from a group of the Followers, that each of them said: I said to ʿAlī: "Do you have anything which the Messenger of Allah, ﷺ, entrusted to you that he did not entrust to the people?" He said: "No, by Him who split the grain and created the soul, except an understanding which Allah grants a servant of the Qurʾān, and what is in this scroll." I said: "And what is in this scroll?" It contained the blood-money, the ransom of captives, and that a Muslim should not be killed for a disbeliever, and that Madinah is a sanctuary between ʿAyr and Thawr. From Sahl b. Ḥunayf, that he said on the day of Ṣiffīn: "O people, suspect opinion in matters of religion. For I saw myself on the day of Abū Jandal, and if I were able, I would have rejected the command of the Messenger of Allah, ﷺ. By Allah, since we embraced Islam we have not borne our swords on our shoulders for a matter that distressed us except that it eased us into a matter we recognized, except this matter of ours. For we do not block one gap in it but another opens for us, and we do not know how we should handle it." From Abū al-Bakhtarī, he said: ʿAmmār said on the day of Ṣiffīn: "Bring me a drink of milk, for the Messenger of Allah, ﷺ, said: The last drink you drink of this world is a drink of milk." From al-Aḥnaf b. Qays, he said: Then ʿAmmār b. Yāsir charged them, and Ibn Jawn al-Sakūnī and Abū al-Ghādiyah al-Fazārī charged him. As for Abū al-Ghādiyah, he stabbed him, and as for Ibn Jawn, he severed his head. Dhū al-Kalāʿ had heard the saying of ʿAmr b. al-ʿĀṣ: The Messenger of Allah, ﷺ, said to ʿAmmār b. Yāsir: "The transgressing party will kill you, and the last drink you drink will be a ṣāʿ of milk." So Dhū al-Kalāʿ kept saying to ʿAmr: "Woe to you, what is this, O ʿAmr?" ʿAmr would say to him: "He will return to us." He said: When ʿAmmār was killed after Dhū al-Kalāʿ, ʿAmr said to Muʿāwiyah: "I do not know at the killing of which of the two I am more rejoiced — the killing of ʿAmmār or of Dhū al-Kalāʿ. By Allah, if Dhū al-Kalāʿ had remained alive until ʿAmmār was killed, he would have inclined the majority of the people of Syria to ʿAlī and would have corrupted our army against us." He said: A man would keep coming and saying to Muʿāwiyah and ʿAmr: "I killed ʿAmmār." ʿAmr would say to him: "What did you hear him say?" They would confuse what they reported, until Ibn Jawn came and said: "I heard him say: Al-yawma alqā al-aḥibbata Muḥammadan wa-ḥizbah ʿAmr said to him: "You have spoken truth. You are his killer." Then he said to him: "Wait. By Allah, you have not triumphed in that, and you have angered your Lord." From ʿAmr b. al-ʿĀṣ, that the Messenger of Allah, ﷺ, said to ʿAmmār: "The transgressing party will kill you." From Ḥudhayfah, raised to the Prophet: "ʿAmmār was never given a choice between two things but he chose the more rightly guided of them." And from ʿAmr b. Shamir, from al-Suddī, from Yaʿqūb b. al-Awsaṭ, he said: Two men disputed over the spoils of ʿAmmār and his killing, so they came to ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ to seek judgment. He said to them: "Woe to you both, get away from me, for the Messenger of Allah, ﷺ, said: Quraysh are fond of ʿAmmār. What have they to do with ʿAmmār? ʿAmmār calls them to Paradise, and they call him to the Fire. His killer and the one who strips him are in the Fire." He said: It reached me that Muʿāwiyah said: "He was killed only by the one who brought him out," deceiving thereby the people of Syria. From Ḥanẓalah b. Khuwaylid — who used to come from ʿAlī and Muʿāwiyah — he said: While he was with Muʿāwiyah, two men came disputing over the killing of ʿAmmār. ʿAbd Allāh b. ʿAmr said to them: "Let each of you be content for his companion with the killing of ʿAmmār, for I heard the Messenger of Allah, ﷺ, say: The transgressing party will kill him." Muʿāwiyah said to ʿAmr: "Will you not restrain this madman of yours from us?" Then Muʿāwiyah turned to ʿAbd Allāh and said to him: "Then why do you fight with us?" He said to him: "The Messenger of Allah, ﷺ, commanded me to obey my father as long as he is alive, and I am with you but I do not fight." From al-Shaʿbī, he said: The killer of ʿAmmār came seeking permission to enter upon Muʿāwiyah while ʿAmr b. al-ʿĀṣ was with him. He said: "Give him permission and give him the tidings of the Fire." The man said: "Do you not hear what ʿAmr says?" Muʿāwiyah said: "He spoke truth. He was killed only by those who brought him." From al-Aʿmash, he said: Abū ʿAbd al-Raḥmān al-Sulamī said: We were with ʿAlī at Ṣiffīn, and we had assigned two men to guard his horse and prevent him from charging. Whenever they were heedless for a moment, he charged and did not return until he had dyed his sword with blood. One day he charged and did not return until his sword bent, so he threw it to them and said: "Had it not bent, I would not have returned." He said: I saw ʿAmmār — he did not take any valley of the valleys of Ṣiffīn but those who were there from the Companions of the Messenger of Allah, ﷺ, followed him. I saw him come to al-Mirqāl, Hāshim b. ʿUtbah, who was the bearer of ʿAlī's banner, and say: "O Hāshim, advance. Paradise is beneath the shadows of the swords, and death is at the tips of the spears. The gates of heaven have been opened, and the wide-eyed houris have adorned themselves: Al-yawma alqā al-aḥibbata Muḥammadan wa-ḥizbah Then he and Hāshim charged and were both killed, may Allah Most High have mercy on them. He said: Then ʿAlī and his companions charged the people of Syria with the charge of a single man, as if they — meaning ʿAmmār and Hāshim — had been a banner for them. He said: When night fell, I said: I will enter the camp of the Syrians tonight to learn whether the killing of ʿAmmār affected them as it affected us. When we agreed to a truce from fighting, they would converse with us and we with them. So I mounted my horse after the men had quieted, and I entered their camp. There I found four men conversing at night: Muʿāwiyah, Abū al-Aʿwar al-Sulamī, ʿAmr b. al-ʿĀṣ, and his son ʿAbd Allāh b. ʿAmr — and he was the best of the four. I brought my horse among them, fearing that I might miss what some of them said to others. ʿAbd Allāh said to his father: "O father, you killed this man this day of yours, and the Messenger of Allah, ﷺ, said about him what he said!" He said: "And what did he say?" He said: "Were you not with us while we were building the mosque, and the people were carrying one stone at a time and one brick at a time, while ʿAmmār was carrying two stones at a time and two bricks at a time? The Messenger of Allah, ﷺ, came to him and began wiping the dust from his face, saying: 'Woe to you, O Ibn Sumayyah, the people carry one stone at a time and one brick at a time, and you carry two stones at a time and two bricks at a time, out of your desire for reward! And you, woe to you, despite that, the transgressing party will kill you.'" He said: ʿAmr pushed the chest of his horse, then pulled Muʿāwiyah toward him and said: "O Muʿāwiyah, do you not hear what ʿAbd Allāh says?" He said: "And what does he say?" So he told him the account. Muʿāwiyah said: "You are a foolish old man. You never cease relating a ḥadīth while you are sloshing in your urine. Did we kill ʿAmmār? ʿAmmār was killed only by those who brought him." He said: The people came out of their large tents and small tents saying: "ʿAmmār was killed only by those who brought him." I do not know which was more astonishing, he or them. From Abū Saʿīd, in the story of the building of the mosque, that the Messenger of Allah, ﷺ, said to ʿAmmār: "Woe to ʿAmmār, he calls them to Paradise, and they call him to the Fire." He said: ʿAmmār said: "I seek refuge in Allah from trials." From Ibn Masʿūd, he said: I heard the Messenger of Allah, ﷺ, say: "When the people differ, Ibn Sumayyah will be with the truth." From Sālim b. Abī al-Jaʿd, he said: A man came to Ibn Masʿūd and said: "Allah has assured us that He will not wrong us, but He has not assured us that He will not test us. What do you think I should do when a trial descends?" He said: "Cling to the Book of Allah." I said: "What do you think if a people come, all of them calling to the Book of Allah?" He said: "I heard the Messenger of Allah, ﷺ, say: When the people differ, Ibn Sumayyah will be with the truth." From Muḥammad b. ʿAmmār b. Yāsir, from a freedwoman of ʿAmmār, she said: ʿAmmār suffered an illness from which he lost sleep and fell unconscious. He regained consciousness while we were weeping around him, and he said: "Why do you weep? Do you fear that I will die on my bed? My beloved, ﷺ, informed me that the transgressing party will kill me, and that my last provision from this world will be a sip of milk mixed with water." Ibn Jarīr said: It is mentioned that when ʿAmmār was killed, ʿAlī said to Rabīʿah and Hamdān: "You are my armor and my spear." About twelve thousand were summoned for him, and he advanced before them on his mule and charged, and they charged with him as a single man. No row of the people of Syria remained but it was broken, and they killed everyone they reached until they came to Muʿāwiyah, while ʿAlī fought and said: Aḍribuhum wa-lā arā Muʿāwiyah al-jāḥiẓa al-ʿayni al-ʿaẓīma al-ḥāwiyah The night of al-Harīr He said: Then ʿAlī challenged Muʿāwiyah to single combat, and ʿAmr b. al-ʿĀṣ advised him to go out against him, but Muʿāwiyah said to him: “You know full well that no man has ever faced him in single combat except that he killed him, but you are coveting it [the caliphate] after me.” Then ʿAlī sent forward his son Muḥammad with a large band of men, and they fought a fierce battle. Then ʿAlī followed him with another band and charged with them, killing in this position many people as well, and many people from the Iraqis were killed as well. Hands, wrists, and heads flew from their shoulders—may God have mercy on them. Then the time for Maghrib prayer came, and he did not lead the people in prayer except by gesturing, as well as the two ʿIshāʾ prayers. The fighting continued throughout that entire night, which was one of the greatest nights of evil among the Muslims. That night is called the Night of the Clamor (Laylat al-Harīr). It was Friday night; the spears shattered in it and the arrows were exhausted, and the people turned to swords. ʿAlī ؓ was urging on the tribes and advancing before them, commanding patience and steadfastness while he was at the front of the people in the heart of the army. On the right wing was al-Ashtar al-Nakhaʿī, who took command of it after the killing of ʿAbd Allāh b. Budayl, may God have mercy on him, on Thursday evening, the night of Friday. On the left wing was Ibn ʿAbbās. The people were fighting on every side, and that was when ʿAmmār was killed; the people of Iraq realized that the people of Syria were transgressors who had no right with them. More than one of the scholars of biography mentioned that they fought with spears until they shattered, with arrows until they were exhausted, and with swords until they were broken. Then they resorted to fighting with their hands, throwing stones, and smearing dust into faces. Then they bit each other with their teeth. Two men would fight until they were both exhausted, then they would sit down to rest, each of them growling and snarling at the other, then they would get up and fight as before, neither of them allowing the other to flee. Truly, to God we belong and to Him we return. This remained their practice until the people reached Friday morning in that state. The people prayed the morning prayer by gesturing while still fighting, until the day grew bright and victory approached. Victory turned to the people of Iraq over the people of Syria, for al-Ashtar al-Nakhaʿī had taken command of the right wing—he was one of the courageous heroes who knew warfare and did not fear death—so he charged with those on it against the people of Syria, and ʿAlī followed him. Most of the ranks of the people of Syria broke up, and nothing remained but defeat, breaking, and flight.

270. Tarikh (al-Tabari) 2067No grade recorded

     أول من أشار برفع المصاحف ذَكِرُ رَفْعِ أَهْلِ الشَّامِ الْمَصَاحِفَ مَكْرًا مِنْهُمْ بِأَهْلِ الْعِرَاقِ وَخَدِيعَةً   فَعِنْدَ ذَلِكَ رَفَعَ أَهْلُ الشَّامِ الْمَصَاحِفَ فَوْقَ الرِّمَاحِ، وَقَالُوا: هَذَا بَيْنَنَا وَبَيْنَكُمْ، قَدْ فَنِيَ النَّاسُ فَمَنْ لِلثِّغُورِ ؟ وَمَنْ لِجِهَادِ الْمُشْرِكِينَ وَالْكُفَّارِ ؟ وَذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُهُ مِنْ أَهْلِ التَّارِيخِ، أَنَّ الَّذِي أَشَارَ بِرَفْعِ الْمَصَاحِفِ هُوَ عَمْرُو بْنُ الْعَاصِ، وَذَلِكَ لَمَّا رَأَى أَنَّ أَهْلَ الْعِرَاقِ قَدْ ظَهَرُوا وَانْتَصَرُوا، أَحَبَّ أَنْ يَنْفَصِلَ الْحَالُ، وَأَنْ يَتَأَخَّرَ الْأَمْرُ، فَإِنَّ كُلًّا مِنَ الْفَرِيقَيْنِ صَابِرٌ لِلْآخَرِ، وَالنَّاسُ يَتَفَانَوْنَ، فَقَالَ لِمُعَاوِيَةَ: إِنِّي قَدْ رَأَيْتُ أَمْرًا لَا يَزِيدُنَا إِلَّا اجْتِمَاعًا، وَلَا يَزِيدُ أَهْلَ الْعِرَاقِ إِلَّا تَفَرُّقًا وَاخْتِلَافًا، أَرَى أَنْ نَرْفَعَ الْمَصَاحِفَ وَنَدْعُوَهُمْ إِلَيْهَا، فَإِنْ أَجَابُوا كُلُّهُمْ إِلَى ذَلِكَ بَرَدَ الْقِتَالُ هَذِهِ السَّاعَةَ، وَإِنِ اخْتَلَفُوا فِيمَا بَيْنَهُمْ - بِأَنْ يَقُولَ بَعْضُهُمْ: نُجِيبُهُمْ. وَبَعْضُهُمْ: لَا نُجِيبُهُمْ. فَشِلُوا وَذَهَبَتْ رِيحُهُمْ. عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، قَالَ: أَتَيْتُ أَبَا وَائِلٍ فِي مَسْجِدِ أَهْلِهِ أَسْأَلُهُ عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَتَلَهُمْ عَلِيٌّ بِالنَّهْرَوَانِ، فِيمَ اسْتَجَابُوا لَهُ وَفِيمَ فَارَقُوهُ، وَفِيمَ اسْتَحَلَّ قِتَالَهُمْ ؟ فَقَالَ: كُنَّا بِصِفِّينَ، فَلَمَّا اسْتَحَرَّ الْقَتْلُ بِأَهْلِ الشَّامِ اعْتَصَمُوا بِتَلٍّ، فَقَالَ عَمْرُو بْنُ الْعَاصِ لِمُعَاوِيَةَ: أَرْسَلَ إِلَى عَلِيٍّ بِمُصْحَفٍ فَادْعُهُ إِلَى كِتَابِ اللَّهِ فَإِنَّهُ لَنْ يَأْبَى عَلَيْكَ. فَجَاءَ بِهِ رَجُلٌ فَقَالَ: بَيْنَنَا وَبَيْنَكُمْ كِتَابُ اللَّهِ أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ [ آلِ عِمْرَانَ: 544 ] فَقَالَ عَلِيٌّ: نَعَمْ، أَنَا أَوْلَى بِذَلِكَ، بَيْنَنَا وَبَيْنَكُمْ كِتَابُ اللَّهِ. اختلاف القراء على وقف القتال قَالَ فَجَاءَتْهُ الْخَوَارِجُ - وَنَحْنُ نَدْعُوهُمْ يَوْمَئِذٍ الْقُرَّاءَ - وَسُيُوفُهُمْ عَلَى عَوَاتِقِهِمْ، فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَنْتَظِرُ بِهَؤُلَاءِ الْقَوْمِ الَّذِينَ عَلَى التَّلِّ، أَلَا نَمْشِيَ إِلَيْهِمْ بِسُيُوفِنَا حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا وَبَيْنَهُمْ ؟ فَتَكَلَّمَ سَهْلُ بْنُ حُنَيْفٍ، فَقَالَ: يَا أَيُّهَا النَّاسُ اتَّهَمُوا أَنْفُسَكُمْ، فَلَقَدْ رَأَيْتُنَا يَوْمَ الْحُدَيْبِيَةِ - يَوْمَ الصُّلْحِ الَّذِي كَانَ بَيْنَ رَسُولِ اللَّهِ، ﷺ، وَبَيْنَ الْمُشْرِكِينَ - وَلَوْ نَرَى قِتَالًا لَقَاتَلْنَا، فَجَاءَ عُمَرُ إِلَى رَسُولِ اللَّهِ، ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ أَلَسْنَا عَلَى الْحَقِّ وَهُمْ عَلَى بَاطِلٍ ؟ وَذَكَرَ تَمَامَ الْحَدِيثِ كَمَا تَقَدَّمَ فِي مَوْضِعِهِ. فَلَمَّا رُفِعَتِ الْمَصَاحِفُ، قَالَ أَهْلُ الْعِرَاقِ: نُجِيبُ إِلَى كِتَابِ اللَّهِ وَنُنِيبُ إِلَيْهِ. بعث علي إلى الأشتر بوقف القتال قَالُوا: فَابْعَثْ إِلَى الْأَشْتَرِ فَلْيَأْتِكَ وَيَكُفَّ عَنِ الْقِتَالِ. فَبَعَثَ إِلَيْهِ عَلِيٌّ لِيَكُفَّ عَنِ الْقِتَالِ. وَكَانَ مِمَّنْ دَعَا إِلَى ذَلِكَ فِي ذَلِكَ الْيَوْمِ مِنْ سَادَاتِ الشَّامِيِّينَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ ; قَامَ فِي أَهْلِ الْعِرَاقِ فَدَعَاهُمْ إِلَى الْمُوَادَعَةِ وَالْكَفِّ وَتَرْكِ الْقِتَالَ وَالِائْتِمَارِ بِمَا فِي الْقُرْآنِ، وَذَلِكَ عَنْ أَمْرِ مُعَاوِيَةَ لَهُ فِي ذَلِكَ، ؓ. موقف الأشعث بن قيس الكندي من وقف القتال وَكَانَ مِمَّنْ أَشَارَ عَلَى عَلِيٍّ بِالْقَبُولِ وَالدُّخُولِ فِي ذَلِكَ الْأَشْعَثُ بْنُ قَيْسٍ الْكِنْدِيُّ، ؓ، فَرَوَى أَبُو مِخْنَفٍ مِنْ وَجْهٍ آخَرَ أَنَّ عَلِيًّا لَمَّا بَعَثَ إِلَى الْأَشْتَرِ قَالَ: قُلْ لَهُ: إِنَّ هَذِهِ سَاعَةٌ لَيْسَ يَنْبَغِي أَنْ تُزِيلَنِي عَنْ مَوْقِفِي فِيهَا، إِنِّي قَدْ رَجَوْتُ أَنْ يَفْتَحَ اللَّهُ عَلَيَّ فَلَا تُعْجِلْنِي. فَرَجَعَ الرَّسُولُ - وَهُوَ يَزِيدُ بْنُ هَانِئٍ - إِلَى عَلِيٍّ فَأَخْبَرَهُ بِمَا قَالَ الْأَشْتَرُ، وَصَمَّمَ الْأَشْتَرُ عَلَى الْقِتَالِ لِيَنْتَهِزَ الْفُرْصَةَ، فَارْتَفَعَ الْهَرْجُ وَعَلَتِ الْأَصْوَاتُ، فَقَالَ أُولَئِكَ الْقَوْمُ لِعَلِيٍّ: وَاللَّهِ مَا نَرَاكَ إِلَّا أَمَرْتَهُ أَنْ يُقَاتِلَ. فَقَالَ عَلِيٌّ: أَرَأَيْتُمُونِي سَارَرْتُ الرَّسُولَ، أَلَمْ أَبْعَثْ إِلَيْهِ جَهْرَةً وَأَنْتُمْ تَسْمَعُونَ ؟ فَقَالُوا: فَابْعَثْ إِلَيْهِ فَلْيَأْتِكَ وَإِلَّا وَاللَّهِ اعْتَزَلْنَاكَ. فَقَالَ عَلِيٌّ لِيَزِيدَ بْنِ هَانِئٍ: وَيْحَكَ ! قُلْ لَهُ: أَقْبِلْ إِلَيَّ فَإِنَّ الْفِتْنَةَ قَدْ وَقَعَتْ. فَلَمَّا رَجَعَ إِلَيْهِ يَزِيدُ بْنُ هَانِئٍ وَأَبْلَغَهُ مَا قَالَ عَلِيٌّ أَنَّهُ يُقْبِلُ إِلَيْهِ، جَعَلَ الْأَشْتَرُ يَتَمَلْمَلُ وَيَقُولُ: وَيْحَكَ ! أَلَا تَرَى مَا نَحْنُ فِيهِ مِنَ النَّصْرِ، وَلَمْ يَبْقَ إِلَّا الْقَلِيلُ ؟ فَقُلْتُ: أَيُّمَا أَحَبُّ إِلَيْكَ ; أَنْ تَرْجِعَ أَوْ يَقْتَلَ أَمِيرُ الْمُؤْمِنِينَ كَمَا قُتِلَ عُثْمَانُ ؟ ثُمَّ مَاذَا تُغْنِي عَنْكَ نَصْرَتُكُ هَاهُنَا ؟ قَالَ: فَأَقْبَلَ الْأَشْتَرُ إِلَى عَلِيٍّ وَتَرَكَ الْقِتَالَ، فَقَالَ الْأَشْتَرُ: يَا أَهْلَ الْعِرَاقِ، يَا أَهْلَ الذُّلِّ وَالْوَهْنِ، أَحِينَ عَلَوْتُمُ الْقَوْمَ، وَظَهَرْتُمْ وَظَنُّوا أَنَّكُمْ لَهُمْ قَاهِرُونَ ; رَفَعُوا الْمَصَاحِفَ يَدْعُونَكُمْ إِلَى مَا فِيهَا، وَقَدْ وَاللَّهِ تَرَكُوا مَا أَمَرَ اللَّهُ بِهِ فِيهَا، وَسُنَّةَ مَنْ أُنْزِلَ عَلَيْهِ الْقُرْآنُ، فَلَا تُجِيبُوهُمْ، أَمْهِلُونِي فَإِنِّي قَدْ أَحْسَسْتُ بِالْفَتْحِ. قَالُوا: لَا. قَالَ: أَمْهِلُونِي عَدْوَ الْفَرَسِ فَإِنِّي قَدْ طَمِعْتُ فِي النَّصْرِ. قَالُوا: إِذًا نَدْخُلُ مَعَكَ فِي خَطِيئَتِكَ. مناظرة الأشتر للقراء الداعين إلى إجابة أهل الشام ثُمَّ أَخَذَ الْأَشْتَرُ يُنَاظِرُ أُولَئِكَ الْقُرَّاءَ الدَّاعِينَ إِلَى إِجَابَةِ أَهْلِ الشَّامِ بِمَا حَاصِلُهُ: إِنْ كَانَ أَوَّلُ قِتَالِكُمْ لِهَؤُلَاءِ حَقًّا فَاسْتَمِرُّوا عَلَيْهِ، وَإِنْ كَانَ بَاطِلًا فَاشْهَدُوا لِقَتْلَاكُمْ بِالنَّارِ. فَقَالُوا: دَعْنَا مِنْكَ فَإِنَّا لَا نُطِيعُكَ وَلَا صَاحِبَكَ أَبَدًا، وَنَحْنُ قَاتَلْنَا هَؤُلَاءِ فِي اللَّهِ وَتَرَكْنَا قِتَالَهُمْ لِلَّهِ. فَقَالَ لَهُمُ الْأَشْتَرُ: خُدِعْتُمْ وَاللَّهِ فَانْخَدَعْتُمْ، وَدُعِيتُمْ إِلَى وَضْعِ الْحَرْبِ فَأَجَبْتُمْ يَا أَصْحَابَ السُّوءِ، كُنَّا نَظُنُّ صَلَاتَكُمْ زَهَادَةً فِي الدُّنْيَا وَشَوْقًا إِلَى لِقَاءِ اللَّهِ، فَلَا أَرَى فِرَارَكُمْ إِلَّا إِلَى الدُّنْيَا مِنَ الْمَوْتِ، يَا أَشْبَاهَ النِّيبِ الْجَلَّالَةِ، مَا أَنْتُمْ بِرَبَّانِيِّينَ بَعْدَهَا، فَابْعُدُوا كَمَا بَعِدَ الْقَوْمُ الظَّالِمُونَ. فَسَبُّوهُ وَسَبَّهُمْ فَضَرَبُوا وَجْهَ دَابَّتِهِ بِسِيَاطِهِمْ، وَجَرَتْ بَيْنَهُمْ أُمُورٌ طَوِيلَةٌ، وَرَغِبَ أَكْثَرُ النَّاسِ مِنَ الْعِرَاقِيِّينَ وَالشَّامِيِّينَ بِكَمَالِهِمْ إِلَى الْمُصَالَحَةِ وَالْمُسَالَمَةِ مُدَّةً لَعَلَّهُمْ يَتَّفِقُونَ عَلَى أَمْرٍ يَكُونُ فِيهِ مَصْلَحَةٌ لِحَقْنِ دِمَاءِ الْمُسْلِمِينَ، فَإِنَّ النَّاسَ قَدْ تَفَانَوْا فِي هَذِهِ الْمُدَّةِ، وَلَا سِيَّمَا فِي هَذِهِ الثَّلَاثَةِ الْأَيَّامِ الْمُتَأَخِّرَةِ الَّتِي كَانَ آخِرُهَا لَيْلَةَ الْجُمُعَةُ، وَهِيَ لَيْلَةُ الْهَرِيرِ. ما قتل من الفريقين ومدة المقام بصفين وَقَدْ صَبَرَ كُلٌّ مِنَ الْجَيْشَيْنِ لِلْآخَرِ صَبْرًا لَمْ يُرَ مِثْلَهُ لِمَا كَانَ فِيهِمْ مِنَ الشُّجْعَانِ وَالْأَبْطَالِ مَا لَيْسَ يُوجَدُ مِثْلُهُمْ فِي الدُّنْيَا، وَلِهَذَا لَمْ يَفِرَّ أَحَدٌ عَنْ أَحَدٍ بَلْ صَبَرُوا حَتَّى قُتِلَ مِنَ الْفَرِيقَيْنِ - فِيمَا ذَكَرَهُ غَيْرُ وَاحِدٍ - سَبْعُونَ أَلْفًا ; خَمْسَةٌ وَأَرْبَعُونَ أَلْفًا مِنْ أَهْلِ الشَّامِ وَخَمْسَةٌ وَعِشْرُونَ أَلْفًا مِنْ أَهْلِ الْعِرَاقِ. قَالَهُ غَيْرُ وَاحِدٍ ; مِنْهُمْ مُحَمَّدُ بْنُ سِيرِينَ، وَسَيْفٌ وَغَيْرُهُ. وَزَادَ أَبُو الْحَسَنِ بْنُ الْبَرَاءِ: وَكَانَ فِي أَهْلِ الْعِرَاقِ خَمْسَةٌ وَعِشْرُونَ بَدْرِيًّا. قَالَ: وَكَانَ بَيْنَهُمْ فِي هَذِهِ الْمُدَّةِ تِسْعُونَ زَحْفًا. وَاخْتَلَفَا فِي مُدَّةِ الْمُقَامِ بِصِفِّينَ ; فَقَالَ سَيْفٌ: سَبْعَةُ أَشْهُرٍ أَوْ تِسْعَةُ أَشْهُرٍ. وَقَالَ أَبُو الْحَسَنِ بْنُ الْبَرَاءِ: مِائَةٌ وَعَشَرَةُ أَيَّامٍ. قُلْتُ: وَمُقْتَضَى كَلَامِ أَبِي مِخْنَفٍ أَنَّهُ كَانَ مِنْ مُسْتَهَلِّ ذِي الْحِجَّةِ فِي يَوْمِ الْجُمُعَةِ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ صَفَرٍ، وَذَلِكَ ثَلَاثَةٌ وَسَبْعُونَ يَوْمًا. فَاللَّهُ أَعْلَمُ. وَقَالَ الزُّهْرِيُّ: بَلَغَنِي أَنَّهُ كَانَ يُدْفَنُ فِي الْقَبْرِ الْوَاحِدِ خَمْسُونَ نَفْسًا. وَعَنْ صَفْوَانَ بْنِ عَمْرٍو قَالَ: كَانَ أَهْلُ الشَّامِ سِتِّينَ أَلْفًا فَقُتِلَ مِنْهُمْ عِشْرُونَ أَلْفًا، وَكَانَ أَهْلُ الْعِرَاقِ مِائَةً وَعِشْرِينَ أَلْفًا فَقُتِلَ مِنْهُمْ أَرْبَعُونَ أَلْفًا. وَعَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ، ﷺ، أَنَّهُ قَالَ: لَا تَقُومُ السَّاعَةُ حَتَّى تَقْتَتِلَ فِئَتَانِ عَظِيمَتَانِ يُقْتَلُ بَيْنَهُمَا مَقْتَلَةٌ عَظِيمَةٌ وَدَعْوَاهُمَا وَاحِدَةٌ. وَعَنِ ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ، إِنَّ رَحَى الْإِسْلَامِ سَتَزُولُ لِخَمْسٍ وَثَلَاثِينَ أَوْ سِتٍّ وَثَلَاثِينَ، فَإِنْ يَهْلَكُوا فَسَبِيلُ مَنْ هَلَكَ، وَإِنْ يَقُمْ لَهُمْ دِينُهُمْ يَقُمْ لَهُمْ سَبْعِينَ عَامًا. فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ أَمِمَّا مَضَى أَمْ مِمَّا بَقِيَ ؟ قَالَ: بَلْ مِمَّا بَقِيَ. وَعَنْ مُحَمَّدُ بْنُ سِيرِينَ قَالَ: لَمَّا قُتِلَ عُثْمَانُ قَالَ عَدِيُّ بْنُ حَاتِمٍ: لَا يَنْتَطِحُ فِي قَتْلِهِ عَنْزَانِ. فَلَمَّا كَانَ يَوْمُ صِفِّينَ فُقِئَتْ عَيْنُهُ، فَقِيلَ: لَا يَنْتَطِحُ فِي قَتْلِهِ عَنْزَانِ ! فَقَالَ: بَلَى، وَتُفْقَأُ عُيُونٌ كَثِيرَةٌ. وَرُوِيَ عَنْ كَعْبِ الْأَحْبَارِ أَنَّهُ مَرَّ بِصِفِّينَ، فَرَأَى حِجَارَتَهَا فَقَالَ: لَقَدِ اقْتَتَلَ فِي هَذَا الْمَوْضِعِ بَنُو إِسْرَائِيلَ تِسْعَ مَرَّاتٍ، وَإِنَّ الْعَرَبَ سَتَقْتَتِلُ فِيهَا الْعَاشِرَةَ، حَتَّى يَتَقَاذَفُوا بِالْحِجَارَةِ الَّتِي تَقَاذَفَ بِهَا بَنُو إِسْرَائِيلَ، وَيَتَفَانَوْا كَمَا تَفَانَوْا. وَقَدْ ثَبَتَ فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: سَأَلْتُ رَبِّي أَنْ لَا يُهْلِكَ أُمَّتِي بِسِنَةٍ عَامَّةٍ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يُسَلِّطُ عَلَيْهِمْ عَدُوًّا مِنْ غَيْرِهِمْ، فَيَسْتَبِيحَ بَيْضَتَهُمْ فَأَعْطَانِيهَا، وَسَأَلْتُهُ أَنْ لَا يُسَلِّطُ بَعْضَهُمْ عَلَى بَعْضٍ فَمَنَعَنِيهَا. ذَكَرْنَا ذَلِكَ عِنْدَ تَفْسِيرِ قَوْلُهُ تَعَالَى: أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ [ الْأَنْعَامِ: 65 ]. قَالَ رَسُولُ اللَّهِ، ﷺ، هَذَا أَهْوَنُ.

     ✧ The first to suggest raising the maṣāḥif Mention of the people of al-Shām raising the maṣāḥif as a trick against the people of al-ʿIrāq and a deception. Thereupon the people of al-Shām raised the maṣāḥif above the spears and said: “This is between us and you. The people have perished; who will [guard] the frontier strongholds? Who will [undertake] jihād against the polytheists and the disbelievers?” Ibn Jarīr and other historians mentioned that the one who suggested raising the maṣāḥif was ʿAmr b. al-ʿĀṣ. That was when he saw that the people of al-ʿIrāq had gained the upper hand and prevailed; he wished the situation to be disengaged and the matter to be delayed, for each of the two parties was enduring against the other and the people were destroying one another. He said to Muʿāwiyah: “I have thought of something that will only increase our unity and only increase the disunity and discord of the people of al-ʿIrāq. I think we should raise the maṣāḥif and call them to them. If all of them respond to that, the fighting will cool at this hour; but if they differ among themselves—some saying, ‘We will answer them,’ and others saying, ‘We will not answer them’—they will falter and their strength will depart.” From Ḥabīb b. Abī Thābit, who said: I came to Abū Wāʾil in the mosque of his people to ask him about those people whom ʿAlī killed at al-Nahrawān: why they had responded to him, why they had parted from him, and why he deemed fighting them lawful. He said: We were at Ṣiffīn. When the slaughter became intense among the people of al-Shām, they took refuge on a hill. ʿAmr b. al-ʿĀṣ said to Muʿāwiyah: “Send to ʿAlī a muṣḥaf and call him to the Book of God, for he will not refuse you.” A man brought it and said: “Between us and you is the Book of God. Have you not seen those who were given a portion of the Book, being called to the Book of God that it might judge between them, then a party of them turns away, averting [its face]?” [Āl ʿImrān: 23]. ʿAlī said: “Yes, I am more entitled to that. Between us and you is the Book of God.” Disagreement of the qurrāʾ over halting the fighting He said: Then the Khawārij—whom we called that day the qurrāʾ—came to him with their swords on their shoulders and said: “O Commander of the Faithful, what are you waiting for with these people on the hill? Shall we not go to them with our swords until God judges between us and them?” Sahl b. Ḥunayf spoke and said: “O people, suspect yourselves. We saw ourselves on the day of al-Ḥudaybiyah—the day of the truce that was between the Messenger of God ﷺ and the polytheists—and had we seen any fighting, we would have fought. ʿUmar came to the Messenger of God ﷺ and said: ‘O Messenger of God, are we not upon truth and they upon falsehood?’” And he mentioned the rest of the ḥadīth as previously passed in its place. When the maṣāḥif were raised, the people of al-ʿIrāq said: “We will answer to the Book of God and turn back to it.” ʿAlī sends to al-Ashtar to halt the fighting They said: “Then send to al-Ashtar to come to you and refrain from fighting.” So ʿAlī sent to him to refrain from fighting. Among those who called for that on that day from the leaders of the Syrians was ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ. He stood among the people of al-ʿIrāq and called them to conciliation, restraint, abandoning fighting, and complying with what is in the Qurʾān—that being by Muʿāwiyah’s command to him in that matter, ؓ. Al-Ashʿath b. Qays al-Kindī’s stance on halting the fighting Among those who advised ʿAlī to accept and enter into that was al-Ashʿath b. Qays al-Kindī, ؓ. Abū Mikhnaf related from another source that when ʿAlī sent to al-Ashtar, he said: “Tell him: This is an hour in which it is not fitting that I be removed from my position. I have hoped that God may grant me victory, so do not hasten me.” The messenger—he was Yazīd b. Hāniʾ—returned to ʿAlī and informed him of what al-Ashtar said. Al-Ashtar was determined to fight in order to seize the opportunity. Then clamor rose and voices grew loud, and those people said to ʿAlī: “By God, we see that you have only commanded him to fight.” ʿAlī said: “Did you see me speak secretly to the messenger? Did I not send to him openly while you were listening?” They said: “Then send to him to come to you; otherwise, by God, we will withdraw from you.” So ʿAlī said to Yazīd b. Hāniʾ: “Woe to you! Tell him: Come to me, for fitnah has occurred.” When Yazīd b. Hāniʾ returned to him and conveyed what ʿAlī said—that he should come to him—al-Ashtar began to shift restlessly and say: “Woe to you! Do you not see the victory we are in? Nothing remains but a little.” I said: “Which is dearer to you: that you return, or that the Commander of the Faithful be killed as ʿUthmān was killed? Then what will your victory here avail you?” He said: So al-Ashtar came to ʿAlī and abandoned the fighting. Al-Ashtar said: “O people of al-ʿIrāq, O people of humiliation and weakness! When you had overcome the people and prevailed, and they thought you would conquer them, they raised the maṣāḥif calling you to what is in them. But by God, they have abandoned what God commanded in them and the sunnah of him upon whom the Qurʾān was sent down. Do not answer them. Give me time, for I have sensed victory.” They said: “No.” He said: “Give me the time of a horse’s gallop, for I have longed for victory.” They said: “Then we would enter with you into your sin.” Al-Ashtar’s debate with the qurrāʾ who called for answering the people of al-Shām Then al-Ashtar began to debate those qurrāʾ who called for answering the people of al-Shām. The sum of his argument was: If your first fighting against these people was rightful, then persist in it; but if it was wrong, then testify that your slain are in the Fire. They said: “Leave us alone. We will never obey you or your companion. We fought these people for God, and we will abandon fighting them for God.” Al-Ashtar said to them: “By God, you were deceived and you let yourselves be deceived. You were called to lay down war and you responded, O evil companions. We used to think your prayer was out of renunciation of this world and longing to meet God, but I see your flight only as fleeing from death to this world. O you who resemble old milch camels, you are no longer godly after this. Be gone as the wrongdoing people were gone.” They reviled him and he reviled them, and they struck the face of his mount with their whips. Long matters occurred between them. Most of the people of the Iraqis and the Syrians in their entirety inclined to reconciliation and peace for a period, hoping they might agree on something beneficial for sparing the blood of the Muslims. For the people had destroyed one another during this period, especially in these last three days whose end was Friday night—the night of al-Harīr. The number killed from the two parties and the duration of the stay at Ṣiffīn Each of the two armies endured against the other with a patience the like of which has not been seen, because among them were brave men and heroes whose like is not found in the world. For this reason no one fled from anyone; rather they endured until there were killed from the two parties—as more than one mentioned—seventy thousand: forty-five thousand from the people of al-Shām and twenty-five thousand from the people of al-ʿIrāq. More than one said this, among them Muḥammad b. Sīrīn, Sayf, and others. Abū al-Ḥasan b. al-Barāʾ added: Among the people of al-ʿIrāq were twenty-five who had been at Badr. He said: Between them during this period there were ninety engagements. They differed concerning the duration of the stay at Ṣiffīn. Sayf said: seven months or nine months. Abū al-Ḥasan b. al-Barāʾ said: one hundred and ten days. I say: The implication of Abū Mikhnaf’s account is that it was from the beginning of Dhū al-Ḥijjah until Friday, thirteen nights having passed of Ṣafar, and that is seventy-three days. And God knows best. Al-Zuhrī said: It reached me that fifty persons were buried in a single grave. From Ṣafwān b. ʿAmr, who said: The people of al-Shām were sixty thousand, and twenty thousand of them were killed. The people of al-ʿIrāq were one hundred and twenty thousand, and forty thousand of them were killed. From Abū Hurayrah, from the Messenger of God ﷺ, that he said: “The Hour will not come until two great factions fight one another, with a great slaughter between them, while their claim is one.” From Ibn Masʿūd, who said: The Messenger of God ﷺ said: “The millstone of Islam will turn at thirty-five or thirty-six. If they perish, it is the way of those who perish; but if their religion stands for them, it will stand for them for seventy years.” ʿUmar said: “O Messenger of God, from what is past or from what remains?” He said: “Rather, from what remains.” From Muḥammad b. Sīrīn, who said: When ʿUthmān was killed, ʿAdī b. Ḥātim said: “Two goats will not butt one another over his killing.” When the day of Ṣiffīn came, his eye was gouged out, and it was said: “Two goats will not butt one another over his killing!” He said: “Indeed, and many eyes will be gouged out.” It is related from Kaʿb al-Aḥbār that he passed by Ṣiffīn and saw its stones and said: “The Children of Israel fought in this place nine times, and the Arabs will fight in it the tenth, until they throw at one another the stones with which the Children of Israel threw, and they will destroy one another as they destroyed one another.” It is established in the ḥadīth that the Messenger of God ﷺ said: “I asked my Lord not to destroy my community by a universal famine, and He granted me that. I asked Him not to set over them an enemy from other than themselves who would make their commonwealth lawful spoil, and He granted me that. I asked Him not to set some of them over others, and He denied me that.” We mentioned that in commenting on His saying, Exalted is He: “Or to confound you into factions and make you taste the might of one another” [al-Anʿām: 65]. The Messenger of God ﷺ said: “This is easier.”

271. Tarikh (al-Tabari) 2068No grade recorded

     قِصَّةُ التَّحْكِيمِ   توكيل معاوية لعمرو بن العاص وعلي لأبي موسى الأشعري ؓ ثُمَّ تَرَاوَضَ الْفَرِيقَانِ بَعْدَ مُكَاتَبَاتٍ وَمُرَاجَعَاتٍ يَطُولُ ذِكْرُهَا عَلَى التَّحْكِيمِ وَهُوَ أَنْ يُحَكِّمَ كُلُّ وَاحِدٍ مِنَ الْأَمِيرَيْنِ - عَلِيٌّ وَمُعَاوِيَةُ - رَجُلًا مِنْ جِهَتِهِ، ثُمَّ يَتَّفِقَ الْحَكَمَانِ عَلَى مَا فِيهِ الْمَصْلَحَةُ لِلْمُسْلِمِينَ. فَوَكَّلَ مُعَاوِيَةُ عَمْرَو بْنَ الْعَاصِ وَأَرَادَ عَلِيٌّ أَنْ يُوَكِّلَ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ - وَلَيْتَهُ فَعَلَ - وَلَكِنَّهُ مَنَعَهُ الْقُرَّاءُ الْخَوَارِجُ مِمَّنْ ذَكَرْنَا، وَقَالُوا: لَا نَرْضَى إِلَّا بِأَبِي مُوسَى الْأَشْعَرِيِّ. وَذَكَرَ الْهَيْثَمُ بْنُ عَدِيٍّ فِي كِتَابِ " الْخَوَارِجِ " لَهُ أَنَّ أَوَّلَ مَنْ أَشَارَ بِأَبِي مُوسَى الْأَشْعَرِيِّ الْأَشْعَثُ بْنُ قَيْسٍ، وَتَابَعَهُ أَهْلُ الْيَمَنِ، وَوَصَفُوهُ بِأَنَّهُ كَانَ يَنْهَى النَّاسَ عَنِ الْفِتْنَةِ وَالْقِتَالِ، وَكَانَ أَبُو مُوسَى قَدِ اعْتَزَلَ فِي بَعْضِ أَرْضِ الْحِجَازِ، قَالَ عَلِيٌّ: فَإِنِّي أَجْعَلُ الْأَشْتَرَ حَكَمًا. فَقَالُوا: وَهَلْ سَعَّرَ، الْأَرْضَ إِلَّا الْأَشْتَرُ ؟ قَالَ: فَاصْنَعُوا مَا شِئْتُمْ. فَقَالَ الْأَحْنَفُ لِعَلِيٍّ: وَاللَّهِ لَقَدْ رَمَيْتَ بِحَجَرٍ، إِنَّهُ لَا يَصْلُحُ لِهَؤُلَاءِ الْقَوْمِ إِلَّا رَجُلٌ مِنْهُمْ يَدْنُو مِنْهُمْ حَتَّى يَصِيرَ فِي أَكُفِّهِمْ، وَيَبْعُدُ عَنْهُمْ حَتَّى يَصِيرَ بِمَنْزِلَةِ النَّجْمِ، فَإِنْ أَبَيْتَ أَنْ تَجْعَلَنِي حَكَمًا فَاجْعَلْنِي ثَانِيًا أَوْ ثَالِثًا، فَإِنَّهُ لَنْ يَعْقِدَ عُقْدَةً إِلَّا حَلَلْتُهَا، وَلَا يَحُلَّ عُقْدَةً عَقَدْتُهَا إِلَّا عَقَدْتُ لَكَ أُخْرَى مِثْلَهَا أَوْ أَحْكَمَ مِنْهَا. قَالَ: فَأَبَوْا إِلَّا أَبَا مُوسَى الْأَشْعَرِيَّ. فَذَهَبَتِ الرُّسُلُ إِلَى أَبِي مُوسَى الْأَشْعَرِيِّ - وَكَانَ قَدِ اعْتَزَلَ - فَلَمَّا قِيلَ لَهُ: إِنَّ النَّاسَ قَدِ اصْطَلَحُوا. قَالَ: الْحَمْدُ لِلَّهِ. قِيلَ لَهُ: وَقَدْ جُعِلْتَ حَكَمًا. فَقَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. ثُمَّ أَخَذُوهُ حَتَّى أَحْضَرُوهُ إِلَى عَلِيٍّ، ؓ. صحيفة التحكيم وَكَتَبُوا بَيْنَهُمْ كِتَابًا هَذِهِ صُورَتُهُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ هَذَا مَا تَقَاضَى عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَمِيرُ الْمُؤْمِنِينَ. فَقَالَ عَمْرُو بْنُ الْعَاصِ اكْتُبِ اسْمَهُ وَاسْمَ أَبِيهِ هُوَ أَمِيرُكُمْ وَلَيْسَ بِأَمِيرِنَا. فَقَالَ الْأَحْنَفُ: لَا تَكْتُبْ إِلَّا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ عَلِيٌّ: امْحُهُ، وَاكْتُبْ: هَذَا مَا قَاضَى عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ، ثُمَّ اسْتَشْهَدَ عَلِيٌّ بِقِصَّةِ الْحُدَيْبِيَةِ حِينَ امْتَنَعَ أَهْلُ مَكَّةَ مِنْ قَوْلِهِ: هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ. فَامْتَنَعَ الْمُشْرِكُونَ مِنْ ذَلِكَ، وَقَالُوا: اكْتُبْ: هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ. فَكَتَبَ الْكَاتِبُ: هَذَا مَا قَاضَى عَلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ ; قَاضَى عَلِيٌّ عَلَى أَهْلِ الْعِرَاقِ وَمَنْ مَعَهُمْ مِنْ شِيعَتِهِمْ وَالْمُسْلِمِينَ، وَقَاضَى مُعَاوِيَةُ عَلَى أَهْلِ الشَّامِ وَمَنْ كَانَ مَعَهُ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، إِنَّا نَنْزِلُ عِنْدَ حُكْمِ اللَّهِ وَكِتَابِهِ، وَنُحْيِي مَا أَحْيَا اللَّهُ، عَزَّ وَجَلَّ، وَنُمِيتُ مَا أَمَاتَ اللَّهُ، فَمَا وَجَدَ الْحَكَمَانِ فِي كِتَابِ اللَّهِ - وَهُمَا أَبُو مُوسَى الْأَشْعَرِيُّ وَعَمْرُو بْنُ الْعَاصِ - عَمِلَا بِهِ وَمَا لَمْ يَجِدَا فِي كِتَابِ اللَّهِ، فَالسُّنَّةُ الْعَادِلَةُ الْجَامِعَةُ غَيْرُ الْمُتَفَرِّقَةِ. ثُمَّ أَخَذَ الْحَكَمَانِ مِنْ عَلِيٍّ وَمُعَاوِيَةَ وَمِنَ الْجُنْدَيْنِ مِنَ الْعُهُودِ وَالْمَوَاثِيقِ عَلَى أَنَّهُمَا آمِنَانِ عَلَى أَنْفُسِهِمَا وَأَهْلِهِمَا، وَالْأُمَّةُ لَهُمَا أَنْصَارٌ عَلَى الَّذِي يَتَقَاضَيَانِ عَلَيْهِ وَيَتَّفِقَانِ، وَعَلَى الْمُؤْمِنِينَ وَالْمُسْلِمِينَ مِنَ الطَّائِفَتَيْنِ كِلَيْهِمَا عَهْدُ اللَّهِ وَمِيثَاقُهُ أَنَّهُمْ عَلَى مَا فِي هَذِهِ الصَّحِيفَةِ، وَأَجَّلَا الْقَضَاءَ إِلَى رَمَضَانَ، وَإِنْ أَحَبَّا أَنْ يُؤَخِّرَا ذَلِكَ عَلَى تَرَاضٍ مِنْهُمَا، وَكُتِبَ فِي يَوْمِ الْأَرْبِعَاءِ لِثَلَاثَ عَشْرَةَ خَلَتْ مِنْ صَفَرٍ، سَنَةَ سَبْعٍ وَثَلَاثِينَ، عَلَى أَنْ يُوَافِيَ عَلِيٌّ وَمُعَاوِيَةُ مَوْضِعَ الْحَكَمَيْنِ بِدُومَةِ الْجَنْدَلِ فِي رَمَضَانَ، وَمَعَ كُلِّ وَاحِدٍ مِنَ الْحَكَمَيْنِ أَرْبَعُمِائَةٍ مِنْ أَصْحَابِهِ، فَإِنْ لَمْ يَجْتَمِعَا لِذَلِكَ اجْتَمَعَا مِنَ الْعَامِ الْمُقْبِلِ بِأَذْرُحَ. وَقَدْ ذَكَرَ الْهَيْثَمُ بْنُ عَدِيٍّ فِي كِتَابِهِ " الْخَوَارِجِ " أَنَّ الْأَشْعَثَ بْنَ قَيْسٍ لَمَّا ذَهَبَ إِلَى مُعَاوِيَةَ بِالْكِتَابِ وَفِيهِ: هَذَا مَا قَاضَى عَبْدُ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ قَالَ مُعَاوِيَةُ: لَوْ كَانَ أَمِيرَ الْمُؤْمِنِينَ لَمْ أُقَاتِلْهُ، وَلَكِنْ لِيَكْتُبِ اسْمَهُ وَلِيَبْدَأْ بِهِ قَبْلَ اسْمِي لِفَضْلِهِ وَسَابِقَتِهِ. فَرَجَعَ إِلَى عَلِيٍّ فَكَتَبَ كَمَا قَالَ مُعَاوِيَةُ. وَذَكَرَ الْهَيْثَمُ أَنَّ أَهْلَ الشَّامِ أَبَوْا أَنْ يَبْدَأُوا بِاسْمِ عَلِيٍّ قَبْلَ مُعَاوِيَةَ، وَبِاسْمِ أَهْلِ الْعِرَاقِ قَبْلَهُمْ، حَتَّى كُتِبَ كِتَابَانِ ; كِتَابٌ لِهَؤُلَاءِ وَكِتَابٌ لِهَؤُلَاءِ بِمَا أَرَادُوا. ممن شهدوا التحكيم وَهَذِهِ تَسْمِيَةُ مَنْ شَهِدَ عَلَى هَذَا الْكِتَابِ وَالتَّحْكِيمِ مَنْ جَيْشِ عَلِيٍّ: عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَالْأَشْعَثُ بْنُ قَيْسٍ الْكِنْدِيُّ، وَسَعِيدُ بْنُ قَيْسٍ الْهَمْدَانِيُّ، وَعَبْدُ اللَّهِ بْنُ الطُّفَيْلِ الْعَامِرِيُّ، وَحُجْرُ بْنُ عَدِيٍّ الْكِنْدِيُّ، وَوَرْقَاءُ بْنُ سُمَيٍّ الْبَجَلِيُّ، وَعَبْدُ اللَّهِ بْنُ مُحِلٍّ الْعِجْلِيُّ، وَعُقْبَةُ بْنُ زِيَادٍ الْحَضْرَمِيُّ، وَيَزِيدُ بْنُ حُجَيَّةَ التَّمِيمِيُّ، وَمَالِكُ بْنُ كَعْبٍ الْهَمْدَانِيُّ. فَهَؤُلَاءِ عَشَرَةٌ. وَأَمَّا مِنَ الشَّامِيِّينَ فَعَشَرَةٌ آخَرُونَ ; وَهُمْ أَبُو الْأَعْوَرِ السُّلَمِيُّ، وَحَبِيبُ بْنُ مَسْلَمَةَ، وَعَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ، وَمُخَارِقُ بْنُ الْحَارِثِ الزُّبَيْدِيُّ، زِمْلُ بْنُ عَمْرٍو الْعُذْرِيُّ، وَعَلْقَمَةُ بْنُ يَزِيدَ الْحَضْرَمِيُّ، وَحَمْزَةُ بْنُ مَالِكٍ الْهَمْدَانِيُّ، وَسُبَيْعُ بْنُ يَزِيدَ الْحَضْرَمِيُّ، وَعُتْبَةُ بْنُ أَبِي سُفْيَانَ أَخُو مُعَاوِيَةَ، وَيَزِيدُ بْنُ الْحُرِّ الْعَبْسِيُّ. وَخَرَجَ الْأَشْعَثُ بْنُ قَيْسٍ بِذَلِكَ الْكِتَابِ يَقْرَأُهُ عَلَى النَّاسِ وَيَعْرِضُهُ عَلَيْهِمْ مِنَ الطَّائِفَتَيْنِ. دفن القتلى وإطلاق الأسارى ثُمَّ شَرَعَ النَّاسُ فِي دَفْنِ قَتْلَاهُمْ. قَالَ الزُّهْرِيُّ: بَلَغَنِي أَنَّهُ كَانَ يُدْفَنُ فِي كُلِّ قَبْرٍ خَمْسُونَ نَفْسًا. وَكَانَ عَلِيٌّ قَدْ أَسَرَ جَمَاعَةً مِنْ أَهْلِ الشَّامِ فَلَمَّا أَرَادَ الِانْصِرَافَ عَنْ صِفِّينَ أَطْلَقَهُمْ، وَكَانَ مِثْلُهُمْ أَوْ قَرِيبٌ مِنْهُمْ قَدْ أَسَرَهُمْ أَهْلُ الشَّامِ، وَكَانَ مُعَاوِيَةُ قَدْ عَزَمَ عَلَى قَتْلِهِمْ لِظَنِّهِ أَنَّ عَلِيًّا قَدْ قَتَلَ أَسْرَاهُمْ، فَلَمَّا جَاءَ أُولَئِكَ الَّذِينَ أَطْلَقَهُمْ، أَطْلَقَ مُعَاو?يَةُ الَّذِينَ فِي يَدِهِ، وَيُقَالُ: إِنَّ رَجُلًا يُقَالُ لَهُ: عَمْرُو بْنُ أَوْسٍ - مِنَ الْأَوْدِ. كَانَ مِنَ الْأُسَارَى، فَأَرَادَ مُعَاوِيَةُ قَتْلَهَ، فَقَالَ: امْنُنْ عَلَيَّ فَإِنَّكَ خَالِي. فَقَالَ: وَيْحَكَ ! مِنْ أَيْنَ أَنَا خَالُكَ ؟ فَقَالَ: إِنَّ أُمَّ حَبِيبَةَ زَوْجَةُ رَسُولِ اللَّهِ، ﷺ، وَهِيَ أُمُّ الْمُؤْمِنِينَ، وَأَنَا ابْنُهَا وَأَنْتَ أَخُوهَا، فَأَنْتَ خَالِي. فَأَعْجَبَ ذَلِكَ مُعَاوِيَةَ وَأَطْلَقَهُ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ زِيَادِ بْنِ أَنْعُمَ - وَذَكَرَ أَهْلَ صِفِّينَ - فَقَالَ: كَانُوا عَرَبًا يَعْرِفُ بَعْضُهُمْ بَعْضًا فِي الْجَاهِلِيَّةِ، فَالْتَقَوْا فِي الْإِسْلَامِ مَعَهُمْ بِتِلْكَ الْحَمِيَّةِ نُهْيَةِ الْإِسْلَامِ، فَتَصَابَرُوا وَاسْتَحْيَوْا مِنَ الْفِرَارِ، وَكَانُوا إِذَا تَحَاجَزُوا دَخَلَ هَؤُلَاءِ فِي عَسْكَرِ هَؤُلَاءِ، وَهَؤُلَاءِ فِي عَسْكَرِ هَؤُلَاءِ، فَيَسْتَخْرِجُونَ قَتْلَاهُمْ فَيَدْفِنُوهُمْ. قَالَ الشَّعْبِيُّ: هُمْ أَهْلُ الْجَنَّةِ، لَقِيَ بَعْضُهُمْ بَعْضًا فَلَمْ يَفِرَّ أَحَدٌ مِنْ أَحَدٍ.

     ✧ The Story of the Arbitration Muʿāwiyah's delegation of ʿAmr b. al-ʿĀṣ and ʿAlī's delegation of Abū Mūsā al-Ashʿarī ؓ Then the two parties, after correspondences and exchanges that would be lengthy to mention, negotiated the arbitration. This was that each of the two commanders—ʿAlī and Muʿāwiyah—should appoint a man from his own side as an arbitrator, and the two arbitrators should then agree upon what was in the best interest of the Muslims. So Muʿāwiyah delegated ʿAmr b. al-ʿĀṣ, and ʿAlī wanted to delegate ʿAbd Allāh b. ʿAbbās—would that he had done so—but the Qurʾān reciters, the Khawārij, from among those we have mentioned, prevented him, and they said: "We will not accept anyone but Abū Mūsā al-Ashʿarī." Al-Haytham b. ʿAdī mentioned in his book "al-Khawārij" that the first to suggest Abū Mūsā al-Ashʿarī was al-Ashʿath b. Qays, and the people of Yemen followed him. They described him as one who used to forbid people from discord and fighting. Abū Mūsā had withdrawn to some land of the Hijaz. ʿAlī said: "Then I will make al-Ashtar an arbitrator." They said: "And did anyone set the earth ablaze except al-Ashtar?" He said: "Do as you wish." Al-Aḥnaf said to ʿAlī: "By God, you have thrown a stone. For these people, no one is suitable except a man from among them who is close to them until he becomes in their hands, and far from them until he becomes like the star. If you refuse to make me an arbitrator, then make me a second or third, for he will not tie a knot but I will untie it, and he will not untie a knot that I have tied but I will tie for you another like it or firmer than it." He said: But they refused anyone but Abū Mūsā al-Ashʿarī. So messengers went to Abū Mūsā al-Ashʿarī—and he had withdrawn—and when it was said to him: "The people have made peace," he said: "Praise be to God." It was said to him: "And you have been made an arbitrator." He said: "Indeed we belong to God and to Him we return." Then they took him until they brought him to ʿAlī ؓ. The Arbitration Document They wrote a document between them, of which this is the form: In the name of God, the Compassionate, the Merciful. This is what ʿAlī b. Abī Ṭālib, Commander of the Faithful, has arbitrated upon. Then ʿAmr b. al-ʿĀṣ said: "Write his name and his father's name; he is your commander, not ours." Al-Aḥnaf said: "Write only 'Commander of the Faithful.'" ʿAlī said: "Erase it, and write: 'This is what ʿAlī b. Abī Ṭālib has arbitrated upon.'" Then ʿAlī cited the story of al-Ḥudaybiyah when the people of Makkah refused his saying: "This is what Muḥammad, the Messenger of God, has arbitrated upon." The polytheists refused that and said: "Write: 'This is what Muḥammad b. ʿAbd Allāh has arbitrated upon.'" So the scribe wrote: "This is what ʿAlī b. Abī Ṭālib and Muʿāwiyah b. Abī Sufyān have arbitrated upon. ʿAlī has arbitrated on behalf of the people of Iraq and those with them from among his partisans and the Muslims, and Muʿāwiyah has arbitrated on behalf of the people of Syria and those with him from among the believers and the Muslims. We shall abide by the judgment of God and His Book, and we shall revive what God, Mighty and Majestic, has revived, and we shall cause to die what God has caused to die. Whatever the two arbitrators—Abū Mūsā al-Ashʿarī and ʿAmr b. al-ʿĀṣ—find in the Book of God, they shall act upon it; and whatever they do not find in the Book of God, then the just, comprehensive, non-divisive Sunnah." Then the two arbitrators took from ʿAlī and Muʿāwiyah and from the two armies pledges and covenants that they should be secure for themselves and their families, and that the community would support them in what they arbitrate and agree upon. And upon the believers and Muslims of both factions is the covenant of God and His compact that they will abide by what is in this document. And they set the judgment for Ramaḍān, and if they wished to postpone that by mutual consent, they could. It was written on Wednesday, thirteen nights having passed of Ṣafar, in the year thirty-seven, on condition that ʿAlī and Muʿāwiyah should meet at the place of the two arbitrators at Dūmat al-Jandal in Ramaḍān, and with each of the two arbitrators four hundred of his companions. If they did not meet for that, they would meet in the following year at Adhruḥ. Al-Haytham b. ʿAdī mentioned in his book "al-Khawārij" that when al-Ashʿath b. Qays went to Muʿāwiyah with the document, and in it was: "This is what ʿAbd Allāh, Commander of the Faithful ʿAlī, has arbitrated with Muʿāwiyah b. Abī Sufyān," Muʿāwiyah said: "If he were Commander of the Faithful, I would not have fought him. But let him write his name, and let his name be placed before mine because of his excellence and precedence." So he returned to ʿAlī and it was written as Muʿāwiyah said. Al-Haytham mentioned that the people of Syria refused to place ʿAlī's name before Muʿāwiyah's, or the name of the people of Iraq before theirs, until two documents were written: one document for these, and one document for those, as they wanted. Those who witnessed the arbitration This is the list of those who witnessed this document and the arbitration from ʿAlī's army: ʿAbd Allāh b. ʿAbbās, al-Ashʿath b. Qays al-Kindī, Saʿīd b. Qays al-Hamdānī, ʿAbd Allāh b. al-Ṭufayl al-ʿĀmirī, Ḥujr b. ʿAdī al-Kindī, Warqāʾ b. Sumayy al-Bajalī, ʿAbd Allāh b. Muḥill al-ʿIjlī, ʿUqbah b. Ziyād al-Ḥaḍramī, Yazīd b. Ḥujayyah al-Tamīmī, and Mālik b. Kaʿb al-Hamdānī. These are ten. As for the Syrians, there were ten others: Abū al-Aʿwar al-Sulamī, Ḥabīb b. Maslamah, ʿAbd al-Raḥmān b. Khālid b. al-Walīd, Mukhāriq b. al-Ḥārith al-Zubaydī, Ziml b. ʿAmr al-ʿUdhrī, ʿAlqamah b. Yazīd al-Ḥaḍramī, Ḥamzah b. Mālik al-Hamdānī, Subayʿ b. Yazīd al-Ḥaḍramī, ʿUtbah b. Abī Sufyān, brother of Muʿāwiyah, and Yazīd b. al-Ḥurr al-ʿAbsī. Al-Ashʿath b. Qays went out with that document, reading it to the people and presenting it to them from the two factions. Burial of the dead and release of prisoners Then the people began to bury their dead. Al-Zuhrī said: "It has reached me that fifty people were buried in every grave." ʿAlī had captured a group from the people of Syria, and when he wanted to depart from Ṣiffīn, he released them. A similar number or close to it had been captured by the people of Syria. Muʿāwiyah had resolved to kill them, thinking that ʿAlī had killed their prisoners. But when those whom he released came, Muʿāwiyah released those in his hands. It is said that a man named ʿAmr b. Aws—from al-Awd—was among the prisoners, and Muʿāwiyah wanted to kill him. He said: "Show favor to me, for you are my maternal uncle." He said: "Woe to you! From where am I your maternal uncle?" He said: "Umm Ḥabībah, the wife of the Messenger of God ﷺ, and she is the Mother of the Believers, and I am her son, and you are her brother, so you are my maternal uncle." That pleased Muʿāwiyah and he released him. ʿAbd al-Raḥmān b. Ziyād b. Anʿum said, mentioning the people of Ṣiffīn: "They were Arabs who knew one another in the Age of Ignorance, and they met in Islam with that zeal which Islam forbade. So they endured and were ashamed to flee. When they separated, these entered the camp of those, and those entered the camp of these, and they would extract their dead and bury them." Al-Shaʿbī said: "They are the people of Paradise; they met one another and no one fled from anyone."

272. Tarikh (al-Tabari) 2069No grade recorded

     ذِكْرُ خُرُوجِ الْخَوَارِجِ   سبب خروج الخوارج عن علي ؓ وَذَلِكَ أَنَّ الْأَشْعَثَ بْنَ قَيْسٍ مَرَّ عَلَى مَلَأٍ مَنْ بَنِي تَمِيمٍ، فَقَرَأَ عَلَيْهِمُ الْكِتَابَ، فَقَامَ إِلَيْهِ عُرْوَةُ ابْنُ أُدَيَّةَ - وَهِيَ أُمُّهُ، وَهُوَ عُرْوَةُ بْنُ حُدَيْرٍ مِنْ بَنِي رَبِيعَةَ بْنِ حَنْظَلَةَ، وَهُوَ أَخُو أَبِي بِلَالٍ مِرْدَاسِ بْنِ حُدَيْرٍ - فَقَالَ: أَتُحَكِّمُونَ فِي دِينِ اللَّهِ الرِّجَالَ ؟ ثُمَّ ضَرَبَ بِسَيْفِهِ عَجُزَ دَابَّةِ الْأَشْعَثِ، فَغَضِبِ الْأَشْعَثُ وَقَوْمُهُ، وَجَاءَ الْأَحْنَفُ بْنُ قَيْسٍ وَجَمَاعَةٌ مِنْ رُؤَسَاءِ بَنِي تَمِيمٍ يَعْتَذِرُونَ إِلَى الْأَشْعَثِ مِنْ ذَلِكَ. قَالَ الْهَيْثَمُ بْنُ عَدِيٍّ وَالْخَوَارِجُ يَزْعُمُونَ أَنَّ أَوَّلَ مَنْ حَكَّمَ عَبْدُ اللَّهِ بْنُ وَهْبٍ الرَّاسِبِيُّ، وَالصَّحِيحُ الْأَوَّلُ. وَقَدْ أَخَذَ هَذِهِ الْكَلِمَةَ مِنْ هَذَا الرَّجُلِ طَوَائِفُ مِنْ أَصْحَابِ عَلِيٍّ مِنَ الْقُرَّاءِ وَقَالُوا: إِنِ الْحُكْمُ إِلَّا لِلَّهِ. فَسُمُّوا الْمُحَكِّمِيَّةَ. وَتَفَرَّقَ النَّاسُ إِلَى بِلَادِهِمْ مِنْ صِفِّينَ، فَرَجَعَ عَلِيٌّ إِلَى الْكُوفَةِ عَلَى طَرِيقِ هِيتَ، وَرَجَعَ مُعَاوِيَةُ إِلَى الشَّامِ بِأَصْحَابِهِ، فَلَمَّا دَخَلَ عَلِيٌّ الْكُوفَةَ سَمِعَ رَجُلًا يَقُولُ: ذَهَبَ عَلِيٌّ وَرَجَعَ فِي غَيْرِ شَيْءٍ. فَقَالَ عَلِيٌّ: لَلَّذِينَ فَارَقْنَاهُمْ آنِفًا خَيْرٌ مِنْ هَؤُلَاءِ. ثُمَّ أَنْشَأَ يَقُولُ: أَخُوكَ الَّذِي إِنَّ أَجْرَضَتْكَ مُلِمَّةٌ مِنَ الدَّهْرِ لَمْ يَبْرَحْ لِبَثِّكَ وَاجِمَا     وَلَيْسَ أَخُوكَ بِالَّذِي إِنْ تَشَعَّبَتْ عَلَيْكَ الْأُمُورُ ظَلَّ يَلْحَاكَ لَائِمَا ثُمَّ مَضَى فَجَعَلَ يَذْكُرُ اللَّهَ حَتَّى دَخَلَ قَصْرَ الْإِمَارَةِ مِنَ الْكُوفَةِ، وَلَمَّا كَانَ قَدْ قَرُبَ مِنْ دُخُولِ الْكُوفَةِ انْخَزَلَ مَنْ جَيْشِهِ قَرِيبٌ مِنِ اثْنَيْ عَشَرَ أَلْفًا وَهُمُ الْخَوَارِجُ، وَأَبَوْا أَنْ يُسَاكِنُوهُ فِي بَلَدِهِ، وَنَزَلُوا بِمَكَانٍ يُقَالُ لَهُ: حَرُورَاءُ. وَأَنْكَرُوا عَلَيْهِ أَشْيَاءَ فِيمَا يَزْعُمُونَ أَنَّهُ ارْتَكَبَهَا، فَبَعَثَ إِلَيْهِمْ عَلِيٌّ، ؓ، عَبْدَ اللَّهِ بْنَ عَبَّاسٍ فَنَاظَرَهُمْ، فَرَجَعَ أَكْثَرُهُمْ وَبَقِيَ بَقِيَّتُهُمْ، فَقَاتَلَهُمْ عَلِيٌّ وَأَصْحَابُهُ، كَمَا سَيَأْتِي بَيَانُهُ وَتَفْصِيلُهُ قَرِيبًا إِنْ شَاءَ اللَّهُ تَعَالَى. وَالْمَقْصُودُ أَنَّ هَؤُلَاءِ الْخَوَارِجَ هُمُ الْمُشَارُ إِلَيْهِمْ فِي الْحَدِيثِ الْمُتَّفَقِ عَلَيْهِ أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: تَمْرُقُ مَارِقَةٌ عَلَى حِينِ فُرْقَةٍ مِنَ النَّاسِ - وَفِي رِوَايَةٍ: " مِنَ الْمُسْلِمِينَ ". وَفِي رِوَايَةٍ: " مِنْ أُمَّتِي " - " فَيَقْتُلُهَا أَوْلَى الطَّائِفَتَيْنِ بِالْحَقِّ ". وَعَنْ أَبِي سَعِيدٍ أَنَّ رَسُولَ اللَّهِ، ﷺ، ذَكَرَ قَوْمًا يَكُونُونَ فِي أُمَّتِهِ يَخْرُجُونَ فِي فِرْقَةٍ مِنَ النَّاسِ، سِيمَاهُمُ التَّحْلِيقُ، هُمْ شَرُّ الْخَلْقِ - أَوْ مِنْ شَرِّ الْخَلْقِ - يَقْتُلُهُمْ أَدْنَى الطَّائِفَتَيْنِ مِنَ الْحَقِّ. قَالَ أَبُو سَعِيدٍ: وَأَنْتُمْ قَتَلْتُمُوهُمْ يَا أَهْلَ الْعِرَاقِ. فَهَذَا الْحَدِيثُ مِنْ دَلَائِلِ النُّبُوَّةِ ; لِأَنَّهُ قَدْ وَقَعَ الْأَمْرُ طِبْقَ مَا أَخْبَرَ الرَّسُولُ، ﷺ، وَفِيهِ الْحُكْمُ بِإِسْلَامِ الطَّائِفَتَيْنِ ; أَهْلِ الشَّامِ وَأَهْلِ الْعِرَاقِ، لَا كَمَا يَزْعُمُهُ فِرْقَةُ الرَّافِضَةِ، أَهْلُ الْجَهْلِ وَالْجَوْرِ، مِنْ تَكْفِيرِهِمْ أَهْلَ الشَّامِ. وَفِيهِ أَنَّ أَصْحَابَ عَلِيٍّ أَدْنَى الطَّائِفَتَيْنِ إِلَى الْحَقِّ، وَهَذَا هُوَ مَذْهَبُ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، أَنَّ عَلِيًّا هُوَ الْمُصِيبُ وَإِنْ كَانَ مُعَاوِيَةُ مُجْتَهِدًا فِي قِتَالِهِ لَهُ وَقَدْ أَخْطَأَ، وَهُوَ مَأْجُورٌ إِنْ شَاءَ اللَّهُ، وَلَكِنْ عَلِيًّا هُوَ الْإِمَامُ الْمُصِيبُ إِنْ شَاءَ اللَّهُ تَعَالَى، فَلَهُ أَجْرَانِ كَمَا ثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ "، مِنْ حَدِيثِ عَمْرِو بْنِ الْعَاصِ، أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: إِذَا اجْتَهَدَ الْحَاكِمُ فَأَصَابَ فَلَهُ أَجْرَانِ، وَإِذَا اجْتَهَدَ فَأَخْطَأَ فَلَهُ أَجْرٌ.

     ✧ Mention of the emergence of the Kharijites The reason for the Kharijites' secession from ʿAlī ؓ This was because al-Ashʿath b. Qays passed by a group of Banū Tamīm and read the document to them. ʿUrwah b. Udayyah—that is his mother, and he is ʿUrwah b. Ḥudayr of Banū Rabīʿah b. Ḥanẓalah, and he is the brother of Abū Bilāl Mirdās b. Ḥudayr—rose to him and said: 'Do you appoint men to arbitrate in the religion of God?' Then he struck the hindquarters of al-Ashʿath's mount with his sword. Al-Ashʿath and his people became angry, and al-Aḥnaf b. Qays and a group of leaders of Banū Tamīm came to apologize to al-Ashʿath for that. Al-Haytham b. ʿAdī said: The Kharijites claim that the first to call for arbitration was ʿAbd Allāh b. Wahb al-Rāsibī, but the correct view is the former. Various groups of ʿAlī's followers among the Quran reciters adopted this phrase from that man and said: 'Judgment belongs only to God.' Thus they were called al-Muḥakkimah. The people dispersed to their lands from Ṣiffīn, and ʿAlī returned to al-Kūfah by the route of Hīt, while Muʿāwiyah returned to Syria with his companions. When ʿAlī entered al-Kūfah, he heard a man say: 'ʿAlī went and came back with nothing.' ʿAlī said: 'Those we parted from just now are better than these.' Then he began to recite: Your brother is one who, if a calamity of time distresses you, does not cease to be silent in grief for you, and your brother is not one who, when affairs branch out against you, keeps blaming you. Then he went on, invoking God until he entered the palace of governance in al-Kūfah. When he neared entering al-Kūfah, close to twelve thousand of his army seceded—they were the Kharijites—and refused to dwell with him in his city. They encamped at a place called Ḥarūrāʾ. They condemned him for things they claimed he had committed. ʿAlī ؓ sent ʿAbd Allāh b. ʿAbbās to them, and he debated with them. Most of them returned, while the rest remained, and ʿAlī and his companions fought them, as will be explained and detailed shortly, God Almighty willing. The point is that these Kharijites are those referred to in the agreed-upon hadith that the Messenger of God ﷺ said: 'A renegade group will emerge at a time of division among the people'—in one narration: 'among the Muslims'; in another narration: 'from my community'—'and the party closest to the truth will kill them.' And from Abū Saʿīd, that the Messenger of God ﷺ mentioned a people who would be in his community, emerging in a faction of the people, their mark being shaved heads; they are the worst of creation—or among the worst of creation—the party closest to the truth will kill them. Abū Saʿīd said: 'And you killed them, O people of Iraq.' This hadith is among the proofs of prophethood, because the matter occurred exactly as the Messenger ﷺ foretold. It also entails affirming the Islam of both parties: the people of Syria and the people of Iraq, not as the Rāfiḍah sect, the people of ignorance and injustice, claim in declaring the people of Syria disbelievers. It also shows that ʿAlī's companions were the party closest to the truth, and this is the doctrine of Ahl al-Sunnah wa al-Jamāʿah: that ʿAlī was the one in the right, even though Muʿāwiyah exercised judgment in fighting him and erred, and he is rewarded, God willing, but ʿAlī is the rightly guided Imam, God Almighty willing, so he has two rewards, as established in Ṣaḥīḥ al-Bukhārī from the hadith of ʿAmr b. al-ʿĀṣ, that the Messenger of God ﷺ said: 'When a judge exercises judgment and is correct, he has two rewards, and when he exercises judgment and errs, he has one reward.'

273. Tarikh (al-Tabari) 2070No grade recorded

     فَصْلٌ ( مُنَاظَرَةُ عَلِيٍّ ؓ لِلْخَوَارِجِ   ) قَدْ تَقَدَّمَ أَنَّ عَلِيًّا، ؓ، لَمَّا رَجَعَ مِنَ الشَّامِ بَعْدَ وَقْعَةِ صِفِّينَ، ذَهَبَ إِلَى الْكُوفَةِ فَلَمَّا دَخَلَهَا اعْتَزَلَهُ طَائِفَةٌ مِنْ جَيْشِهِ، قِيلَ: سِتَّةَ عَشَرَ أَلْفًا. وَقِيلَ: اثْنَا عَشَرَ أَلْفًا. وَقِيلَ: أَقَلُّ مِنْ ذَلِكَ. فَبَايَنُوهُ، وَخَرَجُوا عَلَيْهِ، وَأَنْكَرُوا عَلَيْهِ أَشْيَاءَ، فَبَعَثَ إِلَيْهِمْ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ، فَنَاظَرَهُمْ فِيهَا وَرَدَّ عَلَيْهِمْ مَا تَوَهَّمُوهُ مِنَ الشُّبْهَةِ، وَلَمْ يَكُنْ لَهُ حَقِيقَةٌ فِي نَفْسِ الْأَمْرِ، فَرَجَعَ بَعْضُهُمْ، وَاسْتَمَرَّ بَعْضُهُمْ عَلَى ضَلَالِهِ حَتَّى كَانَ مِنْهُمْ مَا سَنُورِدُهُ قَرِيبًا إِنْ شَاءَ اللَّهُ. وَيُقَالُ: إِنَّ عَلِيًّا، ؓ، ذَهَبَ إِلَيْهِمْ فَنَاظَرَهُمْ فِيمَا نَقَمُوا عَلَيْهِ حَتَّى اسَتَرْجَعَهُمْ عَمَّا كَانُوا عَلَيْهِ، وَدَخَلُوا مَعَهُ الْكُوفَةَ، ثُمَّ إِنَّهُمْ عَادُوا فَنَكَثُوا مَا عَاهَدُوا عَلَيْهِ، وَتَعَاقَدُوا وَتَعَاهَدُوا فِيمَا بَيْنَهُمْ عَلَى الْقِيَامِ بِالْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَالْقِيَامِ عَلَى النَّاسِ فِي ذَلِكَ ثُمَّ تَحَيَّزُوا نَاحِيَةً إِلَى مَوْضِعٍ يُقَالُ لَهُ: النَّهْرَوَانُ. وَفِيهِ قَاتَلَهُمْ عَلِيٌّ كَمَا سَيَأْتِي. عَنْ عُبَيْدِ اللَّهِ بْنِ عِيَاضِ بْنِ عَمْرٍو الْقَارِيِّ، قَالَ: جَاءَ عَبْدُ اللَّهِ بْنُ شَدَّادٍ، فَدَخَلَ عَلَى عَائِشَةَ - وَنَحْنُ عِنْدَهَا مَرْجِعَهُ مِنَ الْعِرَاقَ لَيَالِيَ قَتْلِ عَلِيٍّ - فَقَالَتْ لَهُ: يَا عَبْدَ اللَّهِ بْنَ شَدَّادٍ، هَلْ أَنْتَ صَادِقِي عَمَّا أَسْأَلُكَ عَنْهُ ؟ تُحَدِّثُنِي عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَتَلَهُمْ عَلِيٌّ. قَالَ: وَمَا لِي لَا أَصْدُقُكِ. قَالَتْ: فَحَدِّثْنِي عَنْ قِصَّتِهِمْ. قَالَ: فَإِنَّ عَلِيًّا لَمَّا كَاتَبَ مُعَاوِيَةَ وَحَكَمَ الْحَكَمَانِ، خَرَجَ عَلَيْهِ ثَمَانِيَةُ آلَافٍ مِنْ قُرَّاءِ النَّاسِ فَنَزَلُوا بِأَرْضٍ يُقَالُ لَهَا: حَرُورَاءُ. مِنْ جَانِبِ الْكُوفَةِ، وَأَنَّهُمْ عَتَبُوا عَلَيْهِ، فَقَالُوا: انْسَلَخْتَ مِنْ قَمِيصٍ أَلْبَسَكَهُ اللَّهُ، وَاسْمٍ سَمَّاكَ بِهِ اللَّهُ، ثُمَّ انْطَلَقْتَ فَحَكَّمْتَ فِي دِينِ اللَّهِ وَلَا حُكْمَ إِلَّا لِلَّهِ. فَلَمَّا أَنْ بَلَغَ عَلِيًّا مَا عَتَبُوا عَلَيْهِ وَفَارَقُوهُ عَلَيْهِ، فَأَمَرَ فَأَذَّنَ مُؤَذِّنٌ: أَنْ لَا يَدْخُلَ عَلَى أَمِيرِ الْمُؤْمِنِينَ إِلَّا رَجُلٌ قَدْ حَمَلَ الْقُرْآنَ. فَلَمَّا أَنِ امْتَلَأَتِ الدَّارُ مِنْ قُرَّاءِ النَّاسِ، دَعَا بِمُصْحَفِ إِمَامٍ عَظِيمٍ، فَوَضَعَهُ بَيْنَ يَدَيْهِ فَجَعَلَ يَصُكُّهُ بِيَدِهِ، وَيَقُولُ: أَيُّهَا الْمُصْحَفُ، حَدِّثِ النَّاسِ ! فَنَادَاهُ النَّاسُ فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَسْأَلُ عَنْهُ ! إِنَّمَا هُوَ مِدَادٌ فِي وَرَقٍ، وَنَحْنُ نَتَكَلَّمُ بِمَا رُوِّينَا مِنْهُ، فَمَاذَا تُرِيدُ ؟ قَالَ: أَصْحَابُكُمْ هَؤُلَاءِ الَّذِينَ خَرَجُوا، بَيْنِي وَبَيْنَهُمْ كِتَابُ اللَّهِ، يَقُولُ اللَّهُ تَعَالَى فِي كِتَابِهِ فِي امْرَأَةٍ وَرَجُلٍ: وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا [ النِّسَاءِ: 35 ]. فَأُمَّةُ مُحَمَّدٍ، ﷺ، أَعْظَمُ دَمًا وَحُرْمَةً مِنَ امْرَأَةٍ وَرَجُلٍ، وَنَقِمُوا عَلَيَّ أَنْ كَاتَبْتُ مُعَاوِيَةَ: كَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَقَدْ جَاءَنَا سُهَيْلُ بْنُ عَمْرٍو وَنَحْنُ مَعَ رَسُولِ اللَّهِ، ﷺ، بِالْحُدَيْبِيَةَ حِينَ صَالَحَ قَوْمَهُ قُرَيْشًا، فَكَتَبَ رَسُولُ اللَّهِ، ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. فَقَالَ سُهَيْلُ: لَا أَكْتُبُ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. فَقَالَ: " كَيْفَ نَكْتُبُ ؟ ". فَقَالَ: اكْتُبْ بِاسْمِكَ اللَّهُمَّ. فَقَالَ رَسُولُ اللَّهِ، ﷺ: " فَكَتَبَ: هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ قُرَيْشًا. يَقُولُ اللَّهُ تَعَالَى فِي كِتَابِهِ: لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ [ الْأَحْزَابِ: 21 ] فَبَعَثَ إِلَيْهِمْ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ فَخَرَجْتُ مَعَهُ، حَتَّى إِذَا تَوَسَّطْتُ عَسْكَرَهُمْ قَامَ ابْنُ الْكَوَّاءِ يَخْطُبُ النَّاسَ فَقَالَ: يَا حَمَلَةَ الْقُرْآنِ، هَذَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَمَنْ لَمْ يَكُنْ يَعْرِفُهُ فَأَنَا أَعْرِفُهُ، هَذَا مِمَّنْ يُخَاصِمُ فِي كِتَابِ اللَّهِ بِمَا لَا يَعْرِفُهُ، هَذَا مِمَّنْ نَزَلَ فِيهِ وَفِي قَوْمِهِ بَلْ هُمْ قَوْمٌ خَصِمُونَ [ الزُّخْرُفِ: 58 ]. فَرُدُّوهُ إِلَى صَاحِبِهِ وَلَا تُوَاضِعُوهُ كِتَابَ اللَّهِ. فَقَالَ بَعْضُهُمْ: وَاللَّهِ لَنُوَاضِعَنَّهُ، فَإِنْ جَاءَ بِحَقٍّ نَعْرِفُهُ لَنَتَّبِعَنَّهُ، وَإِنْ جَاءَ بِبَاطِلٍ لَنُبَكِّتَنَّهُ بِبَاطِلِهِ. فَوَاضَعُوا عَبْدَ اللَّهِ الْكِتَابَ ثَلَاثَةَ أَيَّامٍ، فَرَجَعَ مِنْهُمْ أَرْبَعَةُ آلَافٍ كُلُّهُمْ تَائِبٌ، فِيهِمُ ابْنُ الْكَوَّاءِ، حَتَّى أَدْخَلَهُمْ عَلَى عَلِيٍّ الْكُوفَةَ، فَبَعَثَ عَلِيٌّ إِلَى بَقِيَّتِهِمْ فَقَالَ: قَدْ كَانَ مِنْ أَمْرِنَا وَأَمْرِ النَّاسِ مَا قَدْ رَأَيْتُمْ، فَقِفُوا حَيْثُ شِئْتُمْ حَتَّى تَجْتَمِعَ أُمَّةُ مُحَمَّدٍ، ﷺ، بَيْنَنَا وَبَيْنَكُمْ أَنْ لَا تَسْفِكُوا دَمًا حَرَامًا، أَوْ تَقْطَعُوا سَبِيلًا، أَوْ تَظْلِمُوا ذِمَّةً، فَإِنَّكُمْ إِنْ فَعَلْتُمْ فَقَدْ نَبَذْنَا إِلَيْكُمُ الْحَرْبَ عَلَى سَوَاءٍ: إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ [ الْأَنْفَالِ: 58 ]. فَقَالَتْ لَهُ عَائِشَةُ: يَا ابْنَ شَدَّادٍ فَقَتَلَهُمْ ؟ فَقَالَ: وَاللَّهِ مَا بَعَثَ إِلَيْهِمْ حَتَّى قَطَعُوا السَّبِيلَ، وَسَفَكُوا الدِّمَاءَ، وَاسْتَحَلُّوا أَهْلَ الذِّمَّةِ. فَقَالَتْ: آللَّهِ ؟ قَالَ: آللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ كَانَ ذَلِكَ. قَالَتْ: فَمَا شَيْءٌ بَلَغَنِي عَنْ أَهْلِ الْعِرَاقِ يَقُولُونَ: ذُو الثُّدَيِّ وَذُو الثُّدَيَّةِ ؟ قَالَ: قَدْ رَأَيْتُهُ، وَقُمْتُ مَعَ عَلِيٍّ عَلَيْهِ فِي الْقَتْلَى، فَدَعَا النَّاسَ فَقَالَ: أَتَعْرِفُونَ هَذَا، فَمَا أَكْثَرَ مَنْ جَاءَ يَقُولُ: قَدْ رَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي وَيَقْرَأُ، وَرَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي. وَلَمْ يَأْتُوا فِيهِ بِثَبَتٍ يُعْرَفُ إِلَّا ذَلِكَ. قَالَتْ: فَمَا قَوْلُ عَلِيٍّ حِينَ قَامَ عَلَيْهِ كَمَا يَزْعُمُ أَهْلُ الْعِرَاقِ ؟ قَالَ: سَمِعْتُهُ يَقُولُ: صَدَقَ اللَّهُ وَرَسُولُهُ. قَالَتْ: هَلْ سَمِعْتَ مِنْهُ أَنَّهُ قَالَ غَيْرَ ذَلِكَ ؟ قَالَ: اللَّهُمَّ لَا. قَالَتْ: أَجَلْ، صَدَقَ اللَّهُ وَرَسُولُهُ، يَرْحَمُ اللَّهُ عَلِيًّا، إِنَّهُ كَانَ لَا يَرَى شَيْئًا يُعْجِبُهُ إِلَّا قَالَ: صَدَقَ اللَّهُ وَرَسُولُهُ. فَيَذْهَبُ أَهْلُ الْعِرَاقِ يَكْذِبُونَ عَلَيْهِ وَيَزِيدُونَ عَلَيْهِ فِي الْحَدِيثِ. تَفَرَّدَ بِهِ أَحْمَدُ، وَإِسْنَادُهُ صَحِيحٌ، وَاخْتَارَهُ الضِّيَاءُ. فَفِي هَذَا السِّيَاقِ مَا يَقْتَضِي أَنَّ عِدَّتَهُمْ كَانَتْ ثَمَانِيَةَ آلَافٍ، لَكِنْ مِنَ الْقُرَّاءِ، وَقَدْ يَكُونُ وَاطَأَهُمْ عَلَى مَذْهَبِهِمْ آخَرُونَ مِنْ غَيْرِهِمْ حَتَّى بَلَغُوا اثْنِي عَشَرَ أَلْفًا، أَوْ سِتَّةَ عَشَرَ أَلْفًا، وَلَمَّا نَاظَرَهُمُ ابْنُ عَبَّاسٍ رَجَعَ مِنْهُمْ أَرْبَعَةُ آلَافٍ، وَبَقِيَ بَقِيَّتُهُمْ عَلَى مَا هُمْ عَلَيْهِ. وَعَنِ ابْنِ عَبَّاسٍ، فَذَكَرَ الْقِصَّةَ وَأَنَّهُمْ عَتَبُوا عَلَيْهِ فِي كَوْنِهِ حَكَّمَ الرِّجَالِ، وَأَنَّهُ مَحَا اسْمَهُ مِنَ الْإِمْرَةِ، وَأَنَّهُ غَزَا يَوْمَ الْجَمَلِ فَقَتَلَ الْأَنْفُسَ الْحَرَامَ وَلَمْ يَقْسِمِ الْأَمْوَالَ وَالسَّبْيَ، فَأَجَابَ عَنِ الْأَوَّلَتَيْنِ بِمَا تَقَدَّمَ، وَعَنِ الثَّالِثَةِ بِأَنْ قَالَ: قَدْ كَانَ فِي السَّبْيِ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ، فَإِنْ قُلْتُمْ: لَيْسَتْ لَكُمْ بِأُمٍّ. فَقَدْ كَفَرْتُمْ، وَإِنِ اسْتَحْلَلْتُمْ سَبْيَ أُمِّكُمْ فَقَدْ كَفَرْتُمْ. قَالَ: فَرَجَعَ مِنْهُمْ أَلْفَانِ وَخَرَجَ سَائِرُهُمْ فَتَقَاتَلُوا. وَذَكَرَ غَيْرُهُ أَنَّ ابْنَ عَبَّاسِ لَبِسَ حُلَّةً لَمَّا خَرَجَ إِلَيْهِمْ، فَنَاظَرُوهُ فِي لُبْسِهِ إِيَّاهَا، فَاحْتَجَّ عَلَيْهِمْ بِقَوْلِهِ تَعَالَى: قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ الْآيَةَ [ الْأَعْرَافِ: 32 ]. وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ عَلِيًّا خَرَجَ بِنَفْسِهِ إِلَى بَقِيَّتِهِمْ، فَلَمْ يَزَلْ يُنَاظِرُهُمْ حَتَّى رَجَعُوا مَعَهُ إِلَى الْكُوفَةِ، وَذَلِكَ يَوْمَ عِيدِ الْفِطْرِ أَوِ الْأَضْحَى - شَكَّ الرَّاوِي فِي ذَلِكَ - ثُمَّ جَعَلُوا بَعْدَ ذَلِكَ يُعَرِّضُونَ لَهُ فِي الْكَلَامِ، وَيُسْمِعُونَهُ شَتْمًا وَيَتَأَوَّلُونَ تَآوِيلَ فِي أَقْوَالِهِ. قَالَ الشَّافِعِيُّ، رَحِمَهُ اللَّهُ: قَالَ رَجُلٌ مِنَ الْخَوَارِجِ لِعَلِيٍّ وَهُوَ فِي الصَّلَاةِ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ [ الزُّمَرِ: 65 ]. فَقَرَأَ عَلِيٌّ: فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ [ الرُّومِ: 60 ]. وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ هَذَا الْكَلَامَ إِنَّمَا قَالَهُ وَعَلِيٌّ يَخْطُبُ، لَا فِي الصَّلَاةِ. وَذَكَرَ ابْنُ جَرِيرٍ أَيْضًا أَنَّ عَلِيًّا بَيْنَمَا هُوَ يَخْطُبُ يَوْمًا إِذْ قَامَ إِلَيْهِ رَجُلٌ مِنَ الْخَوَارِجِ فَقَالَ: يَا عَلِيُّ أَشْرَكْتَ فِي دِينِ اللَّهِ الرِّجَالَ وَلَا حُكْمَ إِلَّا لِلَّهِ. فَتُنَادُوا مِنْ كُلِّ جَانِبٍ: لَا حُكْمَ إِلَّا لِلَّهِ، لَا حُكْمَ إِلَّا لِلَّهِ. فَجَعَلَ عَلِيٌّ يَقُولُ: هَذِهِ كَلِمَةُ حَقٍّ أُرِيدَ بِهَا بَاطِلٌ. ثُمَّ قَالَ: إِنَّ لَكُمْ عَلَيْنَا أَنْ لَا نَمْنَعَكُمْ فَيْئًا مَا دَامَتْ أَيْدِيكُمْ مَعَنَا، وَأَنْ لَا نَمْنَعَكُمْ مَسَاجِدَ اللَّهِ، وَأَنْ لَا نَبْدَأَكُمْ بِالْقِتَالِ حَتَّى تَبْدَأُونَا بِهِ. ثُمَّ إِنَّهُمْ خَرَجُوا بِالْكُلِّيَّةِ عَنِ الْكُوفَةِ وَتَحَيَّزُوا إِلَى النَّهْرَوَانِ، عَلَى مَا سَنَذْكُرُهُ بَعْدَ حُكْمِ الْحَكَمَيْنِ.

     ✧ Section (ʿAlī’s dispute with the Khawārij ؓ) It was mentioned earlier that when ʿAlī, ؓ, returned from Syria after the Battle of Ṣiffīn, he went to al-Kūfah. When he entered it, a group from his army separated from him. It is said: sixteen thousand, and it is said: twelve thousand, and it is said: fewer than that. They parted from him, rose against him, and objected to things against him. He sent ʿAbd Allāh b. ʿAbbās to them, and he disputed with them about those things and refuted what they imagined as specious arguments, which had no reality in the actual matter. Some of them returned, and some of them persisted in their error until there occurred from them what we shall recount shortly, if Allāh wills. It is said that ʿAlī, ؓ, himself went to them and disputed with them about what they held against him until he brought them back from what they were upon, and they entered al-Kūfah with him. Then they reverted and broke what they had pledged, and they made pacts and covenants among themselves to uphold commanding right and forbidding wrong, and to rise against people in that regard. Then they withdrew to a side, to a place called al-Nahrawān, where ʿAlī fought them, as will come. From ʿUbayd Allāh b. ʿIyāḍ b. ʿAmr al-Qārī, who said: ʿAbd Allāh b. Shaddād came and entered upon ʿĀʾishah—while we were with her upon his return from Iraq during the nights of ʿAlī’s killing—and she said to him: “O ʿAbd Allāh b. Shaddād, will you be truthful with me about what I ask you? You will tell me about those people whom ʿAlī killed.” He said: “And why would I not be truthful with you?” She said: “Then tell me about their story.” He said: “When ʿAlī wrote to Muʿāwiyah and the two arbiters arbitrated, eight thousand of the Qurʾān reciters rose against him and encamped at a land called Ḥarūrāʾ, on the side of al-Kūfah. They reproached him, saying: ‘You have stripped off a shirt that Allāh clothed you with, and a name that Allāh named you with. Then you went and arbitrated in the religion of Allāh, and there is no judgment except Allāh’s.’ When what they reproached him for and their parting from him reached ʿAlī, he ordered a caller to announce: ‘Let no one enter upon the Commander of the Believers except a man who has memorized the Qurʾān.’ When the house was filled with the Qurʾān reciters, he called for a large muṣḥaf and placed it before him. He began to tap it with his hand, saying: ‘O muṣḥaf, speak to the people!’ The people called out to him, saying: ‘O Commander of the Believers, what are you asking it about? It is only ink on paper, and we speak according to what we have related from it. So what do you want?’ He said: ‘These companions of yours who have gone out—between me and them is the Book of Allāh. Allāh, exalted is He, says in His Book concerning a woman and a man: ‘And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allāh will cause it between them’ [al-Nisāʾ: 35]. The community of Muḥammad, ﷺ, is greater in blood and sanctity than a woman and a man. And they objected to me that I wrote to Muʿāwiyah: ‘ʿAlī b. Abī Ṭālib wrote.’ Suhayl b. ʿAmr came to us while we were with the Messenger of Allāh, ﷺ, at al-Ḥudaybiyah when he made peace with his people Quraysh. The Messenger of Allāh, ﷺ, wrote: ‘In the name of Allāh, the Compassionate, the Merciful.’ Suhayl said: ‘I will not write “In the name of Allāh, the Compassionate, the Merciful.”’ He said: ‘How shall we write?’ He said: ‘Write “In Your name, O Allāh.”’ The Messenger of Allāh, ﷺ, said: ‘Write: This is what Muḥammad b. ʿAbd Allāh has made peace upon with Quraysh.’ Allāh, exalted is He, says in His Book: ‘You have had a good example in Allāh’s Messenger for whoever hopes for Allāh and the Last Day’ [al-Aḥzāb: 21]. So he sent ʿAbd Allāh b. ʿAbbās to them. I went out with him, until when I reached the middle of their camp, Ibn al-Kawwāʾ stood up addressing the people and said: ‘O bearers of the Qurʾān, this is ʿAbd Allāh b. ʿAbbās. Whoever does not know him, I know him. He is one of those who dispute about the Book of Allāh with what they do not know. He is one of those about whom it was revealed concerning him and his people: “Nay, but they are a contentious people” [al-Zukhruf: 58]. So return him to his companion and do not argue with him about the Book of Allāh.’ Some of them said: ‘By Allāh, we will indeed argue with him. If he comes with truth we recognize, we will follow him; and if he comes with falsehood, we will rebuke him for his falsehood.’ So they debated with ʿAbd Allāh about the Book for three days. Four thousand of them returned, all repentant, among them Ibn al-Kawwāʾ, until he brought them into al-Kūfah to ʿAlī. Then ʿAlī sent to the rest of them, saying: ‘There has been of our affair and the people’s affair what you have seen. So stop wherever you wish until the community of Muḥammad, ﷺ, gathers between us and you: that you not shed forbidden blood, or cut off a road, or wrong a protected person. For if you do, we have declared war against you on equal terms. Surely Allāh does not love the treacherous’ [al-Anfāl: 58]. ʿĀʾishah said to him: ‘O Ibn Shaddād, did he kill them?’ He said: ‘By Allāh, he did not send against them until they cut off the road, shed blood, and deemed protected people lawful.’ She said: ‘By Allāh?’ He said: ‘By Allāh besides whom there is no god, that was so.’ She said: ‘What is this thing that has reached me from the people of Iraq, saying: “the one with the breast” and “the one with the little breast”?’ He said: ‘I saw it. I stood with ʿAlī over him among the slain. He called the people and said: “Do you recognize this one?” How many came saying: “I saw him in the mosque of Banū so-and-so praying and reciting,” and “I saw him in the mosque of Banū so-and-so praying.” They did not bring any definite knowledge by which he was known except that.’ She said: ‘What did ʿAlī say when he stood over him, as the people of Iraq claim?’ He said: ‘I heard him say: “Allāh and His Messenger have spoken the truth.”’ She said: ‘Did you hear him say anything else?’ He said: ‘O Allāh, no.’ She said: ‘Yes, Allāh and His Messenger spoke the truth. May Allāh have mercy on ʿAlī. He never saw anything that pleased him without saying: “Allāh and His Messenger have spoken the truth.” The people of Iraq go about lying about him and adding to him in the report.’ This is unique to Aḥmad, and its chain is authentic, and al-Ḍiyāʾ selected it. In this account there is what requires that their number was eight thousand, but from the Qurʾān reciters. Others may have agreed with them in their doctrine until they reached twelve thousand or sixteen thousand. When Ibn ʿAbbās debated them, four thousand of them returned, and the rest of them remained upon what they were upon. And from Ibn ʿAbbās, he mentioned the story and that they reproached him for his having appointed men as arbiters, and that he erased his name from the command, and that he fought on the Day of the Camel and killed forbidden souls and did not divide the wealth and captives. He answered the first two with what was mentioned earlier, and the third by saying: “Among the captives was the Mother of the Believers, ʿĀʾishah. If you say she is not your mother, you have disbelieved. If you deem it lawful to take your mother captive, you have disbelieved.” He said: Two thousand of them returned, and the rest of them went out and fought. Others mentioned that Ibn ʿAbbās wore a fine garment when he went out to them, and they debated with him about his wearing it. He argued against them with the words of the Exalted: “Say: Who has forbidden the adornment of Allāh which He has brought forth for His servants, and the good things of provision” [al-Aʿrāf: 32]. Ibn Jarīr mentioned that ʿAlī himself went out to the rest of them and kept debating with them until they returned with him to al-Kūfah, and that was on the day of the Feast of Breaking the Fast or the Feast of Sacrifice—the narrator was uncertain about that. Then after that they began to confront him in speech, make him hear abuse, and give interpretations of his words. Al-Shāfiʿī, may Allāh have mercy on him, said: A man from the Khawārij said to ʿAlī while he was in prayer: “If you associate others with Allāh, your work will surely fail and you will be among the losers” [al-Zumar: 65]. Then ʿAlī recited: “So be patient. Surely Allāh’s promise is true, and let not those who have no certainty make you impatient” [al-Rūm: 60]. Ibn Jarīr mentioned that these words were said while ʿAlī was giving a sermon, not in prayer. Ibn Jarīr also mentioned that while ʿAlī was giving a sermon one day, a man from the Khawārij stood up to him and said: “O ʿAlī, you have associated men in the religion of Allāh, and there is no judgment except Allāh’s.” Then they called out from every side: “No judgment except Allāh’s, no judgment except Allāh’s.” ʿAlī began to say: “This is a word of truth by which falsehood is intended.” Then he said: “You have against us that we will not prevent you from the fayʾ as long as your hands are with us, and that we will not prevent you from the mosques of Allāh, and that we will not begin fighting you until you begin it against us.” Then they departed entirely from al-Kūfah and withdrew to al-Nahrawān, as we shall mention after the arbitration of the two arbiters.

274. Tarikh (al-Tabari) 2071No grade recorded

     صِفَةُ اجْتِمَاعِ الْحَكَمَيْنِ وَهُمَا أَبُو مُوسَى الْأَشْعَرِيُّ وَعَمْرُو بْنُ الْعَاصِ، ؓ، بِدُومَةِ الْجَنْدَلِ   وَكَانَ ذَلِكَ فِي شَهْرِ رَمَضَانَ كَمَا تَشَارَطُوا عَلَيْهِ وَقْتَ التَّحْكِيمِ بِصِفِّينَ. وَقَالَ الْوَاقِدِيُّ: اجْتَمَعُوا فِي شَعْبَانَ. وَذَلِكَ أَنَّ عَلِيًّا، ؓ، لَمَّا كَانَ مَجِيءُ رَمَضَانَ، بَعَثَ أَرْبَعَمِائَةِ فَارِسٍ مَعَ شُرَيْحِ بْنِ هَانِئٍ، وَمَعَهُمْ أَبُو مُوسَى، وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَإِلَيْهِ الصَّلَاةُ، وَبَعَثَ مُعَاوِيَةُ عَمْرَو بْنَ الْعَاصِ فِي أَرْبَعِمِائَةٍ مِنْ أَهْلِ الشَّامِ وَمَعَهُ عَبْدُ اللَّهِ بْنُ عَمْرٍو، ابْنُهُ فَتَوَافَوْا بِدُومَةِ الْجَنْدَلِ بِأَذْرُحَ - وَهِيَ نِصْفٌ بَيْنَ الشَّامِ وَالْكُوفَةِ، بَيْنَهَا وَبَيْنَ كُلٍّ مِنَ الْبَلَدَيْنِ تِسْعُ مَرَاحِلَ - وَشَهِدَ ذَلِكَ مَعَهُمْ جَمَاعَةٌ مِنْ رُءُوسِ النَّاسِ ; كَعَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، وَالْمُغِيرَةِ بْنِ شُعْبَةَ، وَعَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيِّ، وَعَبْدِ الرَّحْمَنِ بْنِ عَبْدِ يَغُوثَ الزُّهْرِيِّ، وَأَبِي جَهْمِ بْنِ حُذَيْفَةَ. شهود سعد بن أبي وقاص التحكيم وَزَعَمَ بَعْضُ النَّاسِ أَنَّ سَعْدَ بْنَ أَبِي وَقَّاصٍ شَهِدَهُمْ أَيْضًا، وَأَنْكَرَ حُضُورَهُ آخَرُونَ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ أَنَّ عُمَرَ بْنَ سَعْدِ بْنِ أَبِي وَقَّاصٍ خَرَجَ إِلَى أَبِيهِ وَهُوَ بِمَاءٍ لِبَنِي سُلَيْمٍ مُعْتَزِلٌ بِالْبَادِيَةِ، فَقَالَ: يَا أَبَهْ، قَدْ بَلَغَكَ مَا كَانَ مِنَ النَّاسِ بِصِفِّينَ، وَقَدْ حَكَّمَ النَّاسُ أَبَا مُوسَى الْأَشْعَرِيَّ، وَعَمْرَو بْنَ الْعَاصِ، وَقَدْ شَهِدَهُمْ نَفَرٌ مِنْ قُرَيْشٍ، فَاشْهَدْهُمْ فَإِنَّكَ صَاحِبُ رَسُولِ اللَّهِ، ﷺ، وَأَحَدُ أَصْحَابِ الشُّورَى، وَلَمْ تَدْخُلْ فِي شَيْءٍ كَرِهَتْهُ هَذِهِ الْأُمَّةُ، فَاحْضُرْ إِنَّكَ أَحَقُّ النَّاسِ بِالْخِلَافَةِ. فَقَالَ: لَا أَفْعَلُ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِنَّهُ سَتَكُونُ فِتْنَةٌ، خَيْرُ النَّاسِ فِيهَا الْخَفِيُّ التَّقِيُّ. وَاللَّهِ لَا أَشْهَدُ شَيْئًا مِنْ هَذَا الْأَمْرِ أَبَدًا. وَعَنْ عَامِرِ بْنِ سَعْدٍ أَنَّ أَخَاهُ عُمَرَ انْطَلَقَ إِلَى سَعْدٍ فِي غَنَمٍ لَهُ خَارِجًا مِنَ الْمَدِينَةِ، فَلَمَّا رَآهُ سَعْدٌ قَالَ: أَعُوذُ بِاللَّهِ مِنْ شَرِّ هَذَا الرَّاكِبِ، فَلَمَّا أَتَاهُ قَالَ: يَا أَبَهْ، أَرَضِيتَ أَنْ تَكُونَ أَعْرَابِيًّا فِي غَنَمِكَ وَالنَّاسُ يَتَنَازَعُونَ فِي الْمُلْكِ بِالْمَدِينَةِ ؟ فَضَرَبَ سَعْدٌ صَدْرَ عُمَرَ وَقَالَ: اسْكُتْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ التَّقِيَّ الْغَنِيَّ الْخَفِيَّ. وَعَنِ الْمُطَّلِبِ، عَنْ عُمَرَ بْنِ سَعْدٍ، عَنْ أَبِيهِ أَنَّهُ جَاءَهُ ابْنُهُ عَامِرٌ فَقَالَ: يَا بُنَيَّ، أَفِي الْفِتْنَةِ تَأْمُرُنِي أَنْ أَكُونَ رَأْسًا ؟ لَا وَاللَّهِ حَتَّى أُعْطَى سَيْفًا إِنْ ضَرَبْتُ بِهِ مُؤْمِنًا نَبَا عَنْهُ، وَإِنْ ضَرَبْتُ بِهِ كَافِرًا قَتَلْتُهُ، سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: إِنَّ اللَّهَ يُحِبُّ الْغَنِيَّ الْخَفِيَّ التَّقِيَّ وَهَذا السِّيَاقُ كَأَنَّهُ عَكْسُ الْأَوَّلِ، وَالظَّاهِرُ أَنَّ عُمَرَ بْنَ سَعْدٍ اسْتَعَانَ بِأَخِيهِ عَامِرٍ عَلَى أَبِيهِ، لِيُشِيرَ عَلَيْهِ أَنْ يَحْضُرَ أَمْرَ التَّحْكِيمِ لَعَلَّهُمْ يَعْدِلُونَ عَنْ عَلِيٍّ وَمُعَاوِيَةَ وَيُوَلُّونَهُ، فَامْتَنَعَ سَعْدٌ مِنْ ذَلِكَ وَأَبَاهُ أَشَدَّ الْإِبَاءِ وَقَنِعَ بِمَا هُوَ فِيهِ مِنَ الْكِفَايَةِ وَالْخَفَاءِ، كَمَا ثَبَتَ فِي " صَحِيحِ مُسْلِمٍ " أَنَّ رَسُولَ اللَّهِ، ﷺ، قَالَ: قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا، وَقَنَّعَهُ اللَّهُ بِمَا آتَاهُ. وَكَانَ عُمَرُ بْنُ سَعْدٍ هَذَا يُحِبُّ الدُّنْيَا وَالْإِمَارَةَ، فَلَمْ يَزَلْ ذَلِكَ دَأْبَهُ حَتَّى كَانَ هُوَ مِنَ السَّرِيَّةِ الَّتِي قَتَلَتِ الْحُسَيْنَ بْنَ عَلِيٍّ، ؓ، كَمَا سَيَأْتِي بَيَانُهُ فِي مَوْضِعِهِ وَلَوْ قَنِعَ بِمَا كَانَ عَلَيْهِ أَبُوهُ لَمْ يَكُنْ شَيْءٌ مِنْ ذَلِكَ. وَاللَّهُ أَعْلَمُ. وَالْمَقْصُودُ أَنَّ سَعْدًا لَمْ يَحْضُرْ أَمْرَ التَّحْكِيمِ وَلَا أَرَادَ ذَلِكَ وَلَا هَمَّ بِهِ، وَإِنَّمَا حَضَرَهُ مَنْ ذَكَرْنَا. اجتماع الحكمين وخلع علي وتثبيت معاوية ؓ فَلَمَّا اجْتَمَعَ الْحَكَمَانِ تَرَاوَضَا عَلَى الْمَصْلَحَةِ لِلْمُسْلِمِينَ بِعِلْمٍ وَنَظَرٍ فِي تَقْدِيرِ أُمُورٍ، ثُمَّ اتَّفَقَا عَلَى أَنْ يَعْزِلَا عَلِيًّا وَمُعَاوِيَةَ، ثُمَّ يَجْعَلَا الْأَمْرَ شُورَى بَيْنَ النَّاسِ لِيَتَّفِقُوا عَلَى الْأَصْلَحِ لَهُمْ مِنْهُمَا أَوْ مِنْ غَيْرِهِمَا، وَقَدْ أَشَارَ أَبُو مُوسَى بِتَوْلِيَةِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، فَقَالَ لَهُ عَمْرُو بْنُ الْعَاصِ: فَوَلِّ ابْنِي عَبْدَ اللَّهِ، فَإِنَّهُ يُقَارِبُهُ فِي الْعِلْمِ وَالْعَمَلِ وَالزُّهْدِ. فَقَالَ لَهُ أَبُو مُوسَى: إِنَّكَ قَدْ غَمَسْتَ ابْنَكَ فِي الْفِتَنِ وَالدُّنْيَا مَعَكَ، وَهُوَ مَعَ ذَلِكَ رَجُلُ صِدْقٍ. قَالَ أَبُو مِخْنَفٍ: عَنِ ابْنِ عُمَرَ قَالَ: قَالَ عَمْرُو بْنُ الْعَاصِ: إِنَّ هَذَا الْأَمْرَ لَا يُصْلِحُهُ إِلَّا رَجُلٌ لَهُ ضِرْسٌ يَأْكُلُ وَيُطْعِمُ. وَكَانَ ابْنُ عُمَرَ فِيهِ غَفْلَةٌ، فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: يَا عَبْدَ اللَّهِ افْطَنْ وَانْتَبِهْ. فَقَالَ ابْنُ عُمَرَ: لَا وَاللَّهِ لَا أَرْشُو عَلَيْهَا شَيْئًا أَبَدًا. ثُمَّ قَالَ: يَا ابْنَ الْعَاصِ، إِنَّ الْعَرَبَ قَدْ أَسْنَدَتْ إِلَيْكَ أَمْرَهَا بَعْدَ مَا تَقَارَعَتْ بِالسُّيُوفِ وَتَشَاكَّتْ بِالرِّمَاحِ، فَلَا تَرُدَّنَّهُمْ فِي فِتْنَةٍ مِثْلِهَا أَوْ أَشَدَّ مِنْهَا. ثُمَّ إِنَّ عَمْرَو بْنَ الْعَاصِ حَاوَلَ أَبَا مُوسَى عَلَى أَنْ يُقِرَّ مُعَاوِيَةَ وَحْدَهُ عَلَى النَّاسِ فَأَبَى عَلَيْهِ، ثُمَّ حَاوَلَهُ لِيَكُونَ ابْنُهُ عَبْدُ اللَّهِ بْنُ عَمْرٍو هُوَ الْخَلِيفَةُ، فَأَبَى أَيْضًا، وَطَلَبَ أَبُو مُوسَى مِنْ عَمْرٍو أَنْ يُوَلِّيَا عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ، فَأَبَى عَمْرٌو أَيْضًا، ثُمَّ اصْطَلَحَا عَلَى أَنْ يَخْلَعَا مُعَاوِيَةَ وَعَلِيًّا وَيَتْرُكَا الْأَمْرَ شُورَى بَيْنَ النَّاسِ لِيَتَّفِقُوا عَلَى مَنْ يَخْتَارُوهُ لِأَنْفُسِهِمْ، ثُمَّ جَاءَا إِلَى الْمَجْمَعِ الَّذِي فِيهِ النَّاسُ - وَكَانَ عَمْرٌو لَا يَتَقَدَّمُ بَيْنَ يَدَيْ أَبِي مُوسَى بَلْ يُقَدِّمُهُ فِي كُلِّ الْأُمُورِ أَدَبًا وَإِجْلَالًا - فَقَالَ لَهُ: يَا أَبَا مُوسَى قُمْ فَأَعْلِمِ النَّاسَ بِمَا اتَّفَقْنَا عَلَيْهِ. فَخَطَبَ أَبُو مُوسَى النَّاسَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ صَلَّى عَلَى رَسُولِ اللَّهِ ﷺ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّا قَدْ نَظَرْنَا فِي أَمْرِ هَذِهِ الْأُمَّةِ فَلَمْ نَرَ أَمْرًا أَصْلَحَ لَهَا وَلَا أَلَمَّ لِشَعَثِهَا مَنْ رَأَيٍ قَدِ اتَّفَقْتُ أَنَا وَعَمْرٌو عَلَيْهِ، وَهُوَ أَنَّا نَخْلَعُ عَلِيًّا وَمُعَاوِيَةَ وَنَتْرُكُ الْأَمْرَ شُورَى، وَتَسْتَقْبِلُ الْأُمَّةُ هَذَا الْأَمْرَ فَيُوَلُّوا عَلَيْهِمْ مَنْ أَحَبُّوهُ وَاخْتَارُوهُ، وَإِنِّي قَدْ خَلَعْتُ عَلِيًّا وَمُعَاوِيَةَ. ثُمَّ تَنَحَّى وَجَاءَ عَمْرٌو فَقَامَ مَقَامَهُ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: إِنَّ هَذَا قَالَ مَا قَدْ سَمِعْتُمْ، وَإِنَّهُ قَدْ خَلَعَ صَاحِبَهُ، وَإِنِّي قَدْ خَلَعْتُهُ أَيْضًا كَمَا خَلَعَهُ، وَأَثْبَتُّ صَاحِبِي مُعَاوِيَةَ، فَإِنَّهُ وَلِيُّ عُثْمَانَ بْنِ عَفَّانَ، وَالطَّالِبُ بِدَمِهِ، وَهُوَ أَحَقُّ النَّاسِ بِمَقَامِهِ. وَكَانَ عَمْرٌو رَأَى مِنَ الْمَصْلَحَةِ أَنَّ تَرْكَ النَّاسِ بِلَا إِمَامٍ - وَالْحَالَةُ هَذِهِ - يُؤَدِّي إِلَى مَفْسَدَةٍ طَوِيلَةٍ عَرِيضَةٍ أَعْظَمَ مِمَّا النَّاسُ فِيهِ مِنَ الِاخْتِلَافِ، فَأَقَرَّ مُعَاوِيَةَ لَمَّا رَأَى ذَلِكَ مِنَ الْمَصْلَحَةِ فَاجْتَهَدَ، وَالِاجْتِهَادُ يُخْطِئُ وَيُصِيبُ. وَيُقَالُ: إِنَّ أَبَا مُوسَى تَكَلَّمَ مَعَ عَمْرٍو بِكَلَامِ فِيهِ غِلْظَةٌ، وَرَدَّ عَلَيْهِ عَمْرُو بْنُ الْعَاصِ مِثْلَهُ. وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ شُرَيْحَ بْنَ هَانِئٍ - مُقَدَّمَ جَيْشِ عَلِيٍّ - وَثَبَ عَلَى عَمْرِو بْنِ الْعَاصِ فَضَرَبَهُ بِالسَّوْطِ، وَقَامَ إِلَيْهِ ابْنٌ لِعَمْرٍو فَضَرَبَهُ بِالسَّوْطِ، وَتَفَرَّقَ النَّاسُ فِي كُلِّ وَجْهٍ إِلَى بِلَادِهِمْ، فَأَمَّا عَمْرٌو وَأَصْحَابُهُ فَدَخَلُوا عَلَى مُعَاوِيَةَ، فَسَلَّمُوا عَلَيْهِ بِتَحِيَّةِ الْخِلَافَةِ، وَأَمَّا أَبُو مُوسَى فَاسْتَحْيَى مِنْ عَلِيٍّ فَذَهَبَ إِلَى مَكَّةَ، وَرَجَعَ ابْنُ عَبَّاسٍ وَشُرَيْحُ بْنُ هَانِئٍ إِلَى عَلِيٍّ، فَأَخْبَرَاهُ بِمَا فَعَلَ أَبُو مُوسَى وَعَمْرٌو، فَاسْتَضْعَفُوا رَأْيَ أَبِي مُوسَى، وَعَرَفُوا أَنَّهُ لَا يُوَازِنُ عَمْرًا.

     ✧ Description of the meeting of the two arbitrators, Abū Mūsā al-Ashʿarī and ʿAmr b. al-ʿĀṣ, ؓ, at Dūmat al-Jandal That took place in the month of Ramaḍān, as they had stipulated at the time of the arbitration at Ṣiffīn. Al-Wāqidī said: They met in Shaʿbān. That is because when Ramaḍān arrived, ʿAlī, ؓ, sent four hundred horsemen with Shurayḥ b. Hāniʾ, and with them were Abū Mūsā and ʿAbd Allāh b. ʿAbbās, and he was the prayer leader. Muʿāwiyah sent ʿAmr b. al-ʿĀṣ with four hundred men from the people of Syria, and with him was his son ʿAbd Allāh b. ʿAmr. They all arrived at Dūmat al-Jandal in Adhruḥ — which is halfway between Syria and Kufa, nine stages from each of the two cities — and a group of leading people witnessed it with them, such as ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, ʿAbd Allāh b. al-Zubayr, al-Mughīrah b. Shuʿbah, ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām al-Makhzūmī, ʿAbd al-Raḥmān b. ʿAbd Yaghūth al-Zuhrī, and Abū Jahm b. Ḥudhayfah. Saʿd b. Abī Waqqāṣ witnessing the arbitration Some people claimed that Saʿd b. Abī Waqqāṣ also witnessed it, while others denied his presence. Ibn Jarīr mentioned that ʿUmar b. Saʿd b. Abī Waqqāṣ went out to his father, who was at a watering place belonging to Banū Sulaym, secluded in the desert, and said: “O father, you have heard what happened among the people at Ṣiffīn. The people have appointed Abū Mūsā al-Ashʿarī and ʿAmr b. al-ʿĀṣ as arbitrators, and a group of Quraysh witnessed them. Witness them too, for you are a companion of the Messenger of God, ﷺ, and one of the members of the consultative council, and you have not entered into anything this community dislikes. Attend, for you are the most entitled of people to the caliphate.” He said: “I will not do that. I heard the Messenger of God, ﷺ, say: ‘There will be a tribulation in which the best of people is the hidden, God-fearing one.’ By God, I will never witness anything of this matter.” From ʿĀmir b. Saʿd, that his brother ʿUmar went to Saʿd among some sheep of his outside Madinah. When Saʿd saw him, he said: “I seek refuge in God from the evil of this rider.” When he came to him, he said: “O father, are you content to be a bedouin among your sheep while the people contend for sovereignty in Madinah?” Saʿd struck ʿUmar on the chest and said: “Be quiet. I heard the Messenger of God, ﷺ, say: ‘God loves the God-fearing, self-sufficient, hidden servant.’” From al-Muṭṭalib, from ʿUmar b. Saʿd, from his father, that his son ʿĀmir came to him and he said: “O my son, do you command me to be a head in tribulation? No, by God, not until I am given a sword that if I strike a believer with it, it turns away from him, and if I strike an unbeliever with it, it kills him. I heard the Messenger of God, ﷺ, say: ‘God loves the self-sufficient, hidden, God-fearing one.’” This account seems to be the reverse of the first. Apparently ʿUmar b. Saʿd sought the help of his brother ʿĀmir with their father, to suggest to him that he attend the arbitration, perhaps they would turn away from ʿAlī and Muʿāwiyah and appoint him. Saʿd refused that and rejected it with the utmost rejection, and was content with the sufficiency and obscurity he was in, as is established in Ṣaḥīḥ Muslim that the Messenger of God, ﷺ, said: “He has succeeded who submits and is provided with sufficiency, and God makes him content with what He has given him.” This ʿUmar b. Saʿd loved this world and authority, and that remained his habit until he was among the contingent that killed al-Ḥusayn b. ʿAlī, ؓ, as will be explained in its place. If he had been content with what his father was upon, none of that would have happened. And God knows best. The point is that Saʿd did not attend the arbitration, did not want that, and did not consider it. Only those we mentioned attended it. The meeting of the two arbitrators, the removal of ʿAlī and the confirmation of Muʿāwiyah ؓ When the two arbitrators met, they deliberated about the welfare of the Muslims with knowledge and consideration in assessing matters. Then they agreed to depose both ʿAlī and Muʿāwiyah, and then make the matter a consultative council among the people, so that they might agree on the best for them from among the two or from others. Abū Mūsā suggested appointing ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, and ʿAmr b. al-ʿĀṣ said to him: “Then appoint my son ʿAbd Allāh, for he is close to him in knowledge, deeds, and asceticism.” Abū Mūsā said to him: “You have plunged your son into tribulations and this world along with you, though he is nonetheless a man of truth.” Abū Mikhnaf said, from Ibn ʿUmar, who said: ʿAmr b. al-ʿĀṣ said: “This matter is only set right by a man who has a molar with which he eats and feeds others.” Ibn ʿUmar was somewhat heedless, so Ibn al-Zubayr said to him: “O ʿAbd Allāh, be alert and pay attention.” Ibn ʿUmar said: “No, by God, I will never bribe for it anything at all.” Then he said: “O Ibn al-ʿĀṣ, the Arabs have entrusted their affair to you after they clashed with swords and wounded one another with spears. Do not return them to a tribulation like it or worse.” Then ʿAmr b. al-ʿĀṣ tried to persuade Abū Mūsā to confirm Muʿāwiyah alone over the people, but he refused. Then he tried to make his son ʿAbd Allāh b. ʿAmr the caliph, but he also refused. Abū Mūsā asked ʿAmr to appoint ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, but ʿAmr also refused. Then they agreed to depose Muʿāwiyah and ʿAlī and leave the matter as a consultative council among the people, so that they might agree on whomever they chose for themselves. Then they came to the assembly where the people were — and ʿAmr would not go before Abū Mūsā but rather gave him precedence in all matters out of deference and respect — and he said to him: “O Abū Mūsā, rise and inform the people of what we have agreed upon.” Abū Mūsā addressed the people. He praised and extolled God, then invoked blessings upon the Messenger of God ﷺ, then said: “O people, we have considered the affair of this community and have not seen any matter more beneficial for it or more restorative of its disarray than an opinion upon which I and ʿAmr have agreed, which is that we depose ʿAlī and Muʿāwiyah and leave the matter as a consultative council. The community will face this matter anew and appoint over themselves whomever they love and choose. I have deposed ʿAlī and Muʿāwiyah.” Then he stepped aside, and ʿAmr came and stood in his place. He praised and extolled God, then said: “This man has said what you have heard, and he has deposed his companion, and I also depose him as he deposed him, and I confirm my companion Muʿāwiyah, for he is the heir of ʿUthmān b. ʿAffān, the seeker of his blood, and the most entitled of people to his station.” ʿAmr had seen that leaving the people without an imam — in this situation — would lead to a long and broad corruption greater than the disagreement the people were already in. So he confirmed Muʿāwiyah when he saw that benefit, and he exercised judgment, and judgment may err or be correct. It is said that Abū Mūsā spoke to ʿAmr with harsh words, and ʿAmr b. al-ʿĀṣ replied to him in kind. Ibn Jarīr mentioned that Shurayḥ b. Hāniʾ — the commander of ʿAlī's army — leapt at ʿAmr b. al-ʿĀṣ and struck him with a whip, and a son of ʿAmr rose against him and struck him with a whip. The people dispersed in every direction to their lands. As for ʿAmr and his companions, they entered upon Muʿāwiyah and greeted him with the salutation of the caliphate. As for Abū Mūsā, he was ashamed before ʿAlī and went to Makkah. Ibn ʿAbbās and Shurayḥ b. Hāniʾ returned to ʿAlī and told him what Abū Mūsā and ʿAmr had done. They deemed Abū Mūsā's judgment weak and recognized that he did not measure up to ʿAmr.

275. Tarikh (al-Tabari) 2072No grade recorded

     ذِكْرُ خُرُوجِ الْخَوَارِجِ مِنَ الْكُوفَةِ وَمُبَارَزَتِهِمْ عَلِيًّا،   ؓ، بِالْعَدَاوَةِ وَالْمُخَالَفَةِ وَقِتَالِ عَلِيٍّ إِيَّاهُمْ وَمَا وَرَدَ فِي ذَلِكَ مِنَ الْأَحَادِيثِ مناظرة علي وحرقوص بن زهير من الخوارج لَمَّا بَعَثَ عَلِيٌّ أَبَا مُوسَى وَمَنْ مَعَهُ مِنَ الْجَيْشِ إِلَى دُومَةِ الْجَنْدَلِ، اشْتَدَّ أَمْرُ الْخَوَارِجِ وَبَالَغُوا فِي النَّكِيرِ عَلَى عَلِيٍّ وَصَرَّحُوا بِكُفْرِهِ، فَجَاءَ إِلَيْهِ رَجُلَانِ مِنْهُمْ، وَهَمَا زُرْعَةُ بْنُ الْبُرْجِ الطَّائِيُّ، وَحُرْقُوصُ بْنُ زُهَيْرٍ السَّعْدِيُّ، فَقَالَا: لَا حُكْمَ إِلَّا لِلَّهِ. فَقَالَ عَلِيٌّ: لَا حُكْمَ إِلَّا لِلَّهِ. فَقَالَ لَهُ حُرْقُوصُ: تُبْ إِلَى اللَّهِ مِنْ خَطِيئَتِكَ، وَارْجِعْ عَنْ قَضِيَّتِكَ، اذْهَبْ بِنَا إِلَى عَدُوِّنَا حَتَّى نُقَاتِلَهُمْ حَتَّى نَلْقَى رَبَّنَا. فَقَالَ عَلِيٌّ: قَدْ أَرَدْتُكُمْ عَلَى ذَلِكَ فَأَبَيْتُمْ، وَقَدْ كَتَبْنَا بَيْنَنَا وَبَيْنَ الْقَوْمِ كِتَابًا وَعُهُودًا، وَقَدْ قَالَ اللَّهُ تَعَالَى: وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدْتُمْ الْآيَةَ [ النَّحْلِ: 91 ]. فَقَالَ لَهُ حُرْقُوصُ: ذَلِكَ ذَنْبٌ يَنْبَغِي أَنْ تَتُوبَ مِنْهُ. فَقَالَ عَلِيٌّ: مَا هُوَ بِذَنْبٍ وَلَكِنَّهُ عَجْزٌ مِنَ الرَّأْيِ، وَقَدْ تَقَدَّمْتُ إِلَيْكُمْ فِيمَا كَانَ مِنْهُ، وَنَهَيْتُكُمْ عَنْهُ. فَقَالَ لَهُ زُرْعَةُ بْنُ الْبُرْجِ: أَمَا وَاللَّهِ يَا عَلِيُّ لَئِنْ لَمْ تَدَعْ تَحْكِيمَ الرِّجَالِ فِي كِتَابِ اللَّهِ لَأُقَاتِلَنَّكَ أَطْلُبُ بِذَلِكَ وَجْهَ اللَّهِ وَرِضْوَانَهُ. فَقَالَ لَهُ: تَبًّا لَكَ مَا أَشْقَاكَ ! كَأَنِّي بِكَ قَتِيلًا تَسْفِي عَلَيْكَ الرِّيحُ. فَقَالَ: وَدِدْتُ أَنْ قَدْ كَانَ ذَلِكَ. فَقَالَ لَهُ عَلِيٌّ: إِنَّكَ لَوْ كُنْتَ مُحِقًّا كَانَ فِي الْمَوْتِ تَعْزِيَةٌ عَنِ الدُّنْيَا، وَلَكِنَّ الشَّيْطَانَ قَدِ اسْتَهْوَاكُمْ. فَخَرَجَا مِنْ عِنْدِهِ يُحَكِّمَانِ أَمْرَهُمَا، وَفَشَى فِيهِمْ ذَلِكَ، وَجَاهَرُوا بِهِ النَّاسَ، وَتَعَرَّضُوا لِعَلِيٍّ فِي خُطَبِهِ وَأَسْمَعُوهُ السَّبَّ وَالشَّتْمَ وَالتَّعْرِيضَ بِآيَاتٍ مِنَ الْقُرْآنِ، وَذَلِكَ أَنَّ عَلِيًّا قَامَ خَطِيبًا فِي بَعْضِ الْجُمَعِ فَذَكَرَ أَمْرَ الْخَوَارِجِ فَذَمَّهُ وَعَابَهُ. فَقَامَ إِلَيْهِ جَمَاعَةٌ مِنْهُمْ كُلٌّ يَقُولُ: لَا حُكْمَ إِلَّا لِلَّهِ. وَقَامَ رَجُلٌ مِنْهُمْ وَهُوَ وَاضِعٌ أُصْبُعَهُ فِي أُذُنَيْهِ يَقُولُ: وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ [ الزُّمَرِ: 65 ]. فَجَعَلَ عَلِيٌّ يُقَلِّبُ يَدَيْهِ هَكَذَا وَهَكَذَا وَهُوَ عَلَى الْمِنْبَرِ يَقُولُ: حُكْمَ اللَّهِ نَنْتَظِرُ فِيكُمْ. ثُمَّ قَالَ: إِنَّ لَكُمْ عَلَيْنَا أَنْ لَا نَمْنَعَكُمْ مَسَاجِدَنَا مَا لَمْ تَخْرُجُوا عَلَيْنَا، وَلَا نَمْنَعَكُمْ نَصِيبَكُمْ مِنْ هَذَا الْفَيْءِ مَا دَامَتْ أَيْدِيكُمْ مَعَ أَيْدِينَا، وَلَا نُقَاتِلَكُمْ حَتَّى تُقَاتِلُونَا. اجتماع الخوارج في منزل عبد الله بن وهب الراسبي وَقَالَ أَبُو مِخْنَفٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي حُرَّةَ أَنَّ عَلِيًّا لَمَّا بَعَثَ أَبَا مُوسَى لِإِنْفَاذِ الْحُكُومَةِ، اجْتَمَعَ الْخَوَارِجُ فِي مَنْزِلِ عَبْدِ اللَّهِ بْنِ وَهْبٍ الرَّاسِبِيِّ فَخَطَبَهُمْ خُطْبَةً بَلِيغَةً زَهَّدَهُمْ فِي هَذِهِ الدُّنْيَا وَرَغَّبَهُمْ فِي الْآخِرَةِ وَالْجَنَّةِ، وَحَثَّهُمْ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، ثُمَّ قَالَ: فَاخْرُجُوا بِنَا إِخْوَانَنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا، إِلَى جَانِبِ هَذَا السَّوَادِ إِلَى بَعْضِ كُوَرِ الْجِبَالِ، أَوْ بَعْضِ هَذِهِ الْمَدَائِنِ مُنْكِرِينَ لِهَذِهِ الْأَحْكَامِ الْجَائِرَةِ. ثُمَّ قَامَ حُرْقُوصُ بْنُ زُهَيْرٍ فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ: إِنَّ الْمَتَاعَ بِهَذِهِ الدُّنْيَا قَلِيلٌ، وَإِنَّ الْفِرَاقَ لَهَا وَشِيكٌ، فَلَا تَدْعُوَنَّكُمْ زِينَتُهَا وَبَهْجَتُهَا إِلَى الْمُقَامِ بِهَا، وَلَا تَلْفِتَنَّكُمْ عَنْ طَلَبِ الْحَقِّ وَإِنْكَارِ الظُّلْمِ، فَإِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَالَّذِينَ هُمْ مُحْسِنُونَ. فَقَالَ سِنَانُ بْنُ حَمْزَةَ الْأَسَدِيُّ: يَا قَوْمُ إِنَّ الرَّأْيَ مَا رَأَيْتُمْ، وَإِنَّ الْحَقَّ مَا ذَكَرْتُمْ، فَوَلُّوا أَمْرَكُمْ رَجُلًا مِنْكُمْ، فَإِنَّهُ لَا بُدَّ لَكُمْ مِنْ عِمَادٍ وَسِنَادٍ، وَمِنْ رَايَةٍ تَحُفُّونَ بِهَا وَتَرْجِعُونَ إِلَيْهَا. فَبَعَثُوا إِلَى زَيْدِ بْنِ حُصَيْنٍ الطَّائِيِّ - وَكَانَ مِنْ رُءُوسِهِمْ - فَعَرَضُوا عَلَيْهِ الْإِمَارَةَ عَلَيْهِمْ فَأَبَى، ثُمَّ عَرَضُوهَا عَلَى حُرْقُوصَ بْنَ زُهَيْرٍ فَأَبَى، ثُمَّ عَرَضُوهَا عَلَى حَمْزَةَ بْنِ سِنَانٍ فَأَبَى، ثُمَّ عَرَضُوهَا عَلَى شُرَيْحِ بْنِ أَوْفَى الْعَبْسِيِّ فَأَبَى، ثُمَّ عَرَضُوهَا عَلَى عَبْدِ اللَّهِ بْنِ وَهْبٍ الرَّاسِبِيِّ فَقَبِلَهَا، وَقَالَ: أَمَا وَاللَّهِ لَا أَقْبَلُهَا رَغْبَةً فِي الدُّنْيَا وَلَا أَدَعُهَا فَرَقًا مِنَ الْمَوْتِ. اجتماع الخوارج في منزل زيد بن حصين الطائي السنبسي وَاجْتَمَعُوا أَيْضًا فِي بَيْتِ زَيْدِ بْنِ حُصَيْنٍ الطَّائِيِّ السِّنْبِسِيِّ فَخَطَبَهُمْ وَحَثَّهُمْ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَتَلَا عَلَيْهِمْ آيَاتٍ مِنَ الْقُرْآنِ مِنْهَا قَوْلُهُ تَعَالَى: يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ الْآيَةَ [ ص: 26 ]. وَقَوْلُهُ: وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ [ الْمَائِدَةِ: 44 ]. وَالَّتِي بَعْدَهَا وَبَعْدَهَا: الظَّالِمُونَ، الْفَاسِقُونَ [ الْمَائِدَةِ: 45، 47 ]. ثُمَّ قَالَ: فَأَشْهَدُ عَلَى أَهْلِ دَعْوَتِنَا مِنْ أَهْلِ قِبْلَتِنَا أَنَّهُمْ قَدِ اتَّبَعُوا الْهَوَى، وَنَبَذُوا حُكْمَ الْكِتَابِ، وَجَارُوا فِي الْقَوْلِ وَالْأَعْمَالِ، وَأَنَّ جِهَادَهُمْ حَقٌّ عَلَى الْمُؤْمِنِينَ. قَالَ: فَبَكَى رَجُلٌ مِنْهُمْ يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ شَجَرَةُ السُّلَمِيُّ. ثُمَّ حَرَّضَ أُولَئِكَ عَلَى الْخُرُوجِ عَلَى النَّاسِ، وَقَالَ فِي كَلَامِهِ: اضْرِبُوا وُجُوهَهُمْ وَجِبَاهَهُمْ بِالسُّيُوفِ حَتَّى يُطَاعَ الرَّحْمَنُ الرَّحِيمُ، فَإِنْ أَنْتُمْ ظَفِرْتُمْ وَأُطِيعَ اللَّهُ كَمَا أَرَدْتُمْ، آتَاكُمُ اللَّهُ ثَوَابَ الْمُطِيعِينَ لَهُ الْعَامِلِينَ بِأَمْرِهِ، وَإِنْ قُتِلْتُمْ فَأَيُّ شَيْءٍ أَفْضَلُ مِنَ الصَّبْرِ وَالْمَصِيرِ إِلَى اللَّهِ وَرِضْوَانِهِ وَجَنَّتِهِ ؟ قُلْتُ: وَهَذَا الضَّرْبُ مِنَ النَّاسِ مَنْ أَغْرَبَ أَشْكَالِ بَنِي آدَمَ، فَسُبْحَانَ مَنْ نَوَّعَ خَلْقَهُ كَمَا أَرَادَ، وَسَبَقَ فِي قَدَرِهِ ذَلِكَ. وَمَا أَحْسَنَ مَا قَالَ بَعْضُ السَّلَفِ فِي الْخَوَارِجِ: إِنَّهُمُ الْمَذْكُورُونَ فِي قَوْلُهُ تَعَالَى: قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا أُولَئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا [ الْكَهْفِ: 103 - 105 ]. وَالْمَقْصُودُ أَنَّ هَؤُلَاءِ الْجَهَلَةَ الضُّلَّالَ، وَالْأَشْقِيَاءَ فِي الْأَقْوَالِ وَالْأَفْعَالِ، اجْتَمَعَ رَأْيُهُمْ عَلَى الْخُرُوجِ مِنْ بَيْنِ أَظْهُرِ الْمُسْلِمِينَ، وَتَوَاطَئُوا عَلَى الْمَسِيرِ إِلَى الْمَدَائِنِ ; لِيَمْلِكُوهَا وَيَتَحَصَّنُوا بِهَا، ثُمَّ يَبْعَثُوا إِلَى إِخْوَانِهِمْ وَأَضْرَابِهِمْ - مِمَّنْ هُوَ عَلَى مَا هُمْ عَلَيْهِ مِنْ أَهْلِ الْبَصْرَةِ وَغَيْرِهَا - فَيُوَافُوهُمْ إِلَيْهَا، وَيَكُونُ اجْتِمَاعُهُمْ عَلَيْهَا. فَقَالَ لَهُمْ زَيْدُ بْنُ حُصَيْنٍ الطَّائِيُّ: إِنَّ الْمَدَائِنَ لَا تَقْدِرُونَ عَلَيْهَا، فَإِنَّ بِهَا جَيْشًا لَا تُطِيقُونَهُ وَسَيَمْنَعُوهَا مِنْكُمْ، وَلَكِنْ وَاعِدُوا إِخْوَانَكُمْ إِلَى جِسْرِ نَهْرِ جُوخَا، وَلَا تَخْرُجُوا مِنَ الْكُوفَةِ جَمَاعَاتٍ، وَلَكِنِ اخْرُجُوا وُحْدَانَا لِئَلَّا يَشْعُرُوا بِكُمْ. فَكَتَبُوا كِتَابًا عَامًّا إِلَى مَنْ هُوَ عَلَى مَذْهَبِهِمْ وَمَسْلَكِهِمْ مِنْ أَهْلِ الْبَصْرَةِ وَغَيْرِهَا، وَبَعَثُوا بِهِ إِلَيْهِمْ لِيُوَافُوهُمْ إِلَى النَّهْرِ، لِيَكُونُوا يَدًا وَاحِدَةً عَلَى النَّاسِ، ثُمَّ خَرَجُوا يَتَسَلَّلُونَ وُحْدَانَا ; لِئَلَّا يَعْلَمَ أَحَدٌ بِهِمْ فَيَمْنَعُوهُمْ مِنَ الْخُرُوجِ فَخَرَجُوا مِنْ بَيْنِ الْآبَاءِ وَالْأُمَّهَاتِ وَالْأَعْمَامِ وَالْعَمَّاتِ وَفَارَقُوا سَائِرَ الْقِرَابَاتِ، يَعْتَقِدُونَ بِجَهْلِهِمْ وَقِلَّةِ عِلْمِهِمْ وَعَقْلِهِمْ أَنَّ هَذَا الْأَمْرَ يُرْضِي رَبَّ الْأَرْضِ وَالسَّمَاوَاتِ، وَلَمْ يَعْلَمُوا أَنَّهُ مِنْ أَكْبَرِ الْكَبَائِرِ وَالذُّنُوبِ الْمُوبِقَاتِ، وَالْعَظَائِمِ وَالْخَطِيئَاتِ، وَأَنَّهُ مِمَّا يُزَيِّنُهُ لَهُمْ إِبْلِيسُ وَأَنْفُسُهُمُ الَّتِي هِيَ بِالسُّوءِ أَمَّارَاتٌ. وَقَدْ تَدَارَكَ جَمَاعَةٌ مِنْهُمْ بَعْضَ أَوْلَادِهِمْ وَقَرَابَاتِهِمْ وَإِخْوَانِهِمْ فَرَدُّوهُمْ وَوَبَّخُوهُمْ، فَمِنْهُمْ مَنِ اسْتَمَرَّ عَلَى الِاسْتِقَامَةِ، وَمِنْهُمْ مَنْ فَرَّ بَعْدَ ذَلِكَ فَلَحِقَ بِالْخَوَارِجِ فَخَسِرَ إِلَى يَوْمِ الْقِيَامَةِ، وَذَهَبَ الْبَاقُونَ إِلَى ذَلِكَ الْمَوْضِعِ، وَوَافَى إِلَيْهِمْ مَنْ كَاتَبُوهُ مِنْ أَهْلِ الْبَصْرَةِ وَغَيْرِهَا، وَاجْتَمَعَ الْجَمِيعُ بِالنَّهْرَوَانِ، وَصَارَتْ لَهُمْ شَوْكَةٌ وَمَنَعَةٌ، وَهُمْ جُنْدٌ مُسْتَقِلُّونَ وَفِيهِمْ شَجَاعَةٌ وَثَبَاتٌ وَصَبْرٌ، وَعِنْدَهُمْ أَنَّهُمْ مُتَقَرِّبُونَ بِذَلِكَ إِلَى اللَّهِ، عَزَّ وَجَلَّ ; فَهُمْ قَوْمٌ لَا يُصْطَلَى لَهُمْ بِنَارٍ، وَلَا يَطْمَعُ أَحَدٌ فِي أَنْ يَأْخُذَ مِنْهُمْ بِثَأْرٍ، وَبِاللَّهِ الْمُسْتَعَانُ. كتاب علي للخوارج يستحثهم للخروج إلى الشام وردهم في ذلك وَقَالَ أَبُو مِخْنَفٍ، عَنْ أَبِي رَوْقٍ، عَنِ الشَّعْبِيِّ أَنَّ عَلِيًّا لَمَّا خَرَجَتِ الْخَوَارِجُ إِلَى النَّهْرَوَانِ وَهَرَبَ أَبُو مُوسَى الْأَشْعَرِيُّ إِلَى مَكَّةَ، وَرَدَّ ابْنَ عَبَّاسٍ إِلَى الْبَصْرَةِ، قَامَ فِي النَّاسِ بِالْكُوفَةِ خَطِيبًا فَقَالَ: الْحَمْدُ لِلَّهِ وَإِنْ أَتَى الدَّهْرُ بِالْخَطْبِ الْفَادِحِ، وَالْحَدَثَانِ الْجَلِيلِ، وَأَشْهَدُ أَنْ لَا إِلَهَ غَيْرُهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، أَمَّا بَعْدُ، فَإِنَّ الْمَعْصِيَةَ تُورِثُ الْحَسْرَةَ، وَتُعْقِبُ النَّدَمَ، وَقَدْ كُنْتُ أَمَرْتُكُمْ فِي هَذَيْنَ الرَّجُلَيْنِ وَفِي هَذِهِ الْحُكُومَةِ بِأَمْرِي، وَنَحَلْتُكُمْ رَأْيِي، فَأَبَيْتُمْ إِلَّا مَا أَرَدْتُمْ، فَكُنْتُ أَنَا وَأَنْتُمْ كَمَا قَالَ أَخُو هَوَازِنَ فَأَجَادَ: بَذَلْتُ لَهُمْ نُصْحِي بِمُنْعَرَجِ اللِّوَى فَلَمْ يَسْتَبِينُوا الرُّشْدَ إِلَّا ضُحَى الْغَدِ ثُمَّ تَكَلَّمَ فِيمَا فَعَلَهُ الْحَكَمَانِ فَرَدَّ عَلَيْهِمَا فِيمَا حَكَمَا بِهِ وَأَنَّبَهُمَا، وَبَيَّنَ مَا فِي ذَلِكَ مِنْ هَوًى وَزُورٍ وَمَحَبَّةٍ لِلدُّنْيَا، وَقِلَّةِ نُصْحٍ وَنَظَرٍ لِلْأُمَّةِ، وَحَطَّ عَلَيْهِمَا، ثُمَّ نَدَبَ النَّاسَ إِلَى الْخُرُوجِ إِلَى أَهْلِ الشَّامِ وَالْجِهَادِ فِيهِمْ، وَعَيَّنَ لَهُمْ يَوْمَ الِاثْنَيْنِ يَخْرُجُونَ فِيهِ، وَكَتَبَ إِلَى ابْنِ عَبَّاسٍ وَالِى الْبَصْرَةِ يَسْتَنْفِرُ لَهُ النَّاسَ إِلَى الْخُرُوجِ إِلَى أَهْلِ الشَّامِ. وَكَتَبَ إِلَى الْخَوَارِجِ يُعْلِمُهُمْ أَنَّ الَّذِي حَكَمَ بِهِ الْحَكَمَانِ مَرْدُودٌ عَلَيْهِمَا، وَأَنَّهُ قَدْ عَزَمَ عَلَى الذَّهَابِ إِلَى أَهْلِ الشَّامِ، فَهَلُمُّوا حَتَّى نَجْتَمِعَ عَلَى قِتَالِهِمْ، فَكَتَبُوا إِلَيْهِ: أَمَّا بَعْدُ، فَإِنَّكَ لَمْ تَغْضَبْ لِرَبِّكَ وَإِنَّمَا غَضِبْتَ لِنَفْسِكَ، وَإِنْ شَهِدَتْ عَلَى نَفْسِكَ بِالْكُفْرِ وَاسْتَقْبَلْتَ التَّوْبَةَ نَظَرْنَا فِيمَا بَيْنَنَا وَبَيْنَكَ، وَإِلَّا فَقَدَ نَابَذْنَاكَ عَلَى سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ [ الْأَنْفَالِ: 58 ]. فَلَمَّا قَرَأَ عَلِيٌّ كَتَابَهُمْ يَئِسَ مِنْهُمْ وَعَزَمَ عَلَى الذَّهَابِ إِلَى أَهْلِ الشَّامِ لِيُنَاجِزَهُمْ، وَخَرَجَ مِنَ الْكُوفَةِ إِلَى النُّخَيْلَةِ فِي عَسْكَرٍ كَثِيفٍ - خَمْسَةٍ وَسِتِّينَ أَلْفًا - وَبَعَثَ إِلَيْهِ ابْنُ عَبَّاسٍ بِثَلَاثَةِ آلَافٍ وَمِائَتَيْ فَارِسٍ مِنْ أَهْلِ الْبَصْرَةِ مَعَ جَارِيَةَ بْنِ قُدَامَةَ أَلْفٌ وَخَمْسُمِائَةٍ، وَمَعَ أَبِي الْأَسْوَدِ الدُّئَلِيِّ أَلْفٌ وَسَبْعُمِائَةٍ، فَكَمَلَ جَيْشُهُ فِي ثَمَانِيَةٍ وَسِتِّينَ أَلْفَ فَارِسٍ وَمِائَتَيْ فَارِسٍ. فساد الخوارج ومقتل عبد الله بن خباب وامرأته وَقَامَ عَلِيٌّ فِي النَّاسِ خَطِيبًا فَحَثَّهُمْ عَلَى الْجِهَادِ وَالصَّبْرِ عِنْدَ اللِّقَاءِ ; فَبَيْنَمَا هُوَ عَازِمٌ عَلَى غَزْوِ أَهْلِ الشَّامِ إِذْ بَلَغَهُ أَنَّ الْخَوَارِجَ قَدْ عَاثُوا فِي الْأَرْضِ فَسَادًا، وَسَفَكُوا الدِّمَاءَ، وَقَطَعُوا السَّبِيلَ، وَاسْتَحَلُّوا الْمَحَارِمَ، وَكَانَ مِنْ جُمْلَةِ مَنْ قَتَلُوهُ عَبْدُ اللَّهِ بْنُ خَبَّابٍ صَاحِبُ رَسُولِ اللَّهِ، ﷺ، أَسَرُوهُ وَامْرَأَتَهُ مَعَهُ وَهِيَ حَامِلٌ فَقَالُوا لَهُ: مَنْ أَنْتَ ؟ فَقَالَ: أَنَا عَبْدُ اللَّهِ بْنُ خَبَّابٍ صَاحِبُ رَسُولِ اللَّهِ، ﷺ. وَأَنْتُمْ قَدْ رَوَّعْتُمُونِي. فَقَالُوا: لَا بَأْسَ عَلَيْكَ، حَدِّثْنَا مَا سَمِعْتَ مِنْ أَبِيكَ. فَقَالَ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: سَتَكُونُ فِتْنَةٌ الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ خَيْرٌ مِنَ الْمَاشِي، وَالْمَاشِي خَيْرٌ مِنَ السَّاعِي، فَقَادُوهُ بِيَدِهِ، فَبَيْنَمَا هُوَ يَسِيرُ مَعَهُمْ إِذْ لَقِيَ بَعْضُهُمْ خِنْزِيرًا لِبَعْضِ أَهْلِ الذِّمَّةِ فَضَرَبَهُ بَعْضُهُمْ بِسَيْفِهِ فَشَقَّ جِلْدَهُ، فَقَالَ لَهُ آخَرُ: لِمَ فَعَلْتَ هَذَا وَهُوَ لِذِمِّيٍّ ؟ فَذَهَبَ إِلَى ذَلِكَ الذِّمِّيِّ فَاسْتَحَلَّهُ وَأَرْضَاهُ. وَبَيْنَمَا هُوَ مَعَهُمْ إِذْ سَقَطَتْ تَمْرَةٌ مِنْ نَخْلَةٍ فَأَخَذَهَا أَحَدُهُمْ فَأَلْقَاهَا فِي فَمِهِ، فَقَالَ لَهُ آخَرُ: بِغَيْرِ إِذْنٍ وَلَا ثَمَنٍ ؟ فَأَلْقَاهَا ذَاكَ مِنْ فَمِهِ، وَمَعَ هَذَا قَدَّمُوا عَبْدَ اللَّهِ بْنَ خَبَّابٍ فَذَبَحُوهُ، وَجَاءُوا إِلَى امْرَأَتِهِ فَقَالَتْ: إِنِّي امْرَأَةٌ حُبْلَى أَلَا تَتَّقُونَ اللَّهَ، عَزَّ وَجَلَّ ! فَذَبَحُوهَا وَبَقَرُوا بَطْنَهَا عَنْ وَلَدِهَا، فَلَمَّا بَلَغَ النَّاسَ هَذَا مِنْ صَنِيعِهِمْ، خَافُوا إِنْ هُمْ ذَهَبُوا إِلَى الشَّامِ وَاشْتَغَلُوا بِقِتَالٍ أَنْ يَخْلُفَهُمْ هَؤُلَاءِ فِي ذَرَارِيِّهِمْ وَدِيَارِهِمْ وَيَفْعَلُوا هَذَا الصَّنِيعَ، فَخَافُوا غَائِلَتَهُمْ، وَأَشَارُوا عَلَى عَلِيٍّ بِأَنْ يَبْدَأَ بِهِمْ، ثُمَّ إِذَا فَرَغَ مِنْهُمْ سَارُوا مَعَهُ إِلَى الشَّامِ، وَالنَّاسُ آمِنُونَ مِنْ شَرِّهِمْ، فَاجْتَمَعَ الرَّأْيُ عَلَى هَذَا وَفِيهِ خِيَرَةٌ عَظِيمَةٌ لَهُمْ وَلِأَهْلِ الشَّامِ أَيْضًا ; إِذْ لَوْ قَوُوا هَؤُلَاءِ لَأَفْسَدُوا الْأَرْضَ كُلَّهَا عِرَاقًا وَشَامًا، وَلَمْ يَتْرُكُوا طِفْلًا وَلَا طِفْلَةَ وَلَا رَجُلًا وَلَا امْرَأَةً ; لِأَنَّ النَّاسَ عِنْدَهُمْ قَدْ فَسَدُوا فَسَادًا لَا يُصْلِحُهُمْ إِلَّا الْقَتْلُ جُمْلَةً. فَأَرْسَلَ عَلِيٌّ إِلَيْهِمُ الْحَارِثَ بْنَ مُرَّةَ الْعَبْدِيَّ، وَقَالَ لَهُ: اخْبُرْ لِي خَبَرَهُمْ، وَاعْلَمْ لِي أَمْرَهُمْ، وَاكْتُبْ إِلَيَّ بِهِ عَلَى الْجَلِيَّةِ. فَلَمَّا قَدِمَ عَلَيْهِمُ الْحَارِثُ قَتَلُوهُ وَلَمْ يُنْظِرُوهُ، فَلَمَّا بَلَغَ ذَلِكَ عَلِيًّا سَارَ إِلَيْهِمْ وَتَرَكَ أَهْلَ الشَّامِ.

     ✧ Mention of the Khawārij's departure from al-Kūfah and their open enmity and opposition to ʿAlī ؓ, and ʿAlī's fighting them, and the ḥadīths that have been related concerning that ʿAlī's debate with Ḥurqūṣ b. Zuhayr of the Khawārij When ʿAlī sent Abū Mūsā and the troops with him to Dūmat al-Jandal, the affair of the Khawārij intensified and they went to extremes in denouncing ʿAlī and declared him an unbeliever. Two men from among them came to him, namely Zurʿah b. al-Burj al-Ṭāʾī and Ḥurqūṣ b. Zuhayr al-Saʿdī, and said: "No judgment but God's." ʿAlī said: "No judgment but God's." Ḥurqūṣ said to him: "Repent to God for your sin, and turn back from your decision. Come with us against our enemy so that we may fight them until we meet our Lord." ʿAlī said: "I wanted you to do that, but you refused. We have written between us and the people a document and covenants, and God Almighty has said: 'And fulfill the covenant of God when you have made a covenant' [al-Naḥl: 91]." Ḥurqūṣ said to him: "That is a sin for which you should repent." ʿAlī said: "It is not a sin, but a weakness of judgment. I had already warned you about what happened in it and forbidden you from it." Zurʿah b. al-Burj said to him: "By God, O ʿAlī, if you do not abandon the arbitration of men concerning the Book of God, I will fight you, seeking thereby the face of God and His good pleasure." ʿAlī said to him: "May you perish! How wretched you are! It is as if I see you slain with the wind blowing dust over you." He said: "I wish that had already happened." ʿAlī said to him: "If you were in the right, death would be a consolation from this world, but Satan has led you astray." They went out from his presence to deliberate their affair. That spread among them, and they proclaimed it openly to the people, and they confronted ʿAlī in his sermons, making him hear abuse, insults, and insinuations with verses of the Qurʾān. That was because ʿAlī stood up as a preacher on one of the Fridays and mentioned the affair of the Khawārij, condemning and censuring it. A group of them stood up to him, each saying: "No judgment but God's." One of them stood with his finger in his ears saying: "It has been revealed to you and to those before you: if you associate others, your work will surely come to naught and you will be among the losers" [al-Zumar: 65]. ʿAlī began turning his hands this way and that while on the pulpit, saying: "God's judgment we await among you." Then he said: "You have from us that we will not bar you from our mosques as long as you do not rise against us, nor will we bar you from your share of this fayʾ as long as your hands are with our hands, nor will we fight you until you fight us." The Khawārij's gathering in the house of ʿAbd Allāh b. Wahb al-Rāsibī Abū Mikhnaf said, on the authority of ʿAbd al-Malik b. Abī Ḥurrah, that when ʿAlī sent Abū Mūsā to carry out the arbitration, the Khawārij gathered in the house of ʿAbd Allāh b. Wahb al-Rāsibī. He gave them an eloquent sermon in which he made them ascetic toward this world and desirous of the Hereafter and Paradise, and urged them to command the good and forbid the evil. Then he said: "Go out with us, our brothers, from this town whose people are wrongdoers, to a side of this sawād, to one of the districts of the mountains, or one of these cities, denouncing these unjust judgments." Then Ḥurqūṣ b. Zuhayr stood and said, after praising God and commending Him: "Enjoyment of this world is little, and parting from it is near. Let not its adornment and splendor call you to remain in it, nor turn you away from seeking the truth and denouncing injustice, for God is with those who fear Him and those who do good." Sinān b. Ḥamzah al-Asadī said: "O people, the right opinion is what you have seen, and the truth is what you have mentioned. Appoint a man from among you over your affair, for you must have a pillar and support, and a banner around which you rally and to which you return." They sent to Zayd b. Ḥuṣayn al-Ṭāʾī—who was one of their leaders—and offered him command over them, but he refused. Then they offered it to Ḥurqūṣ b. Zuhayr, but he refused. Then they offered it to Ḥamzah b. Sinān, but he refused. Then they offered it to Shurayḥ b. Awfā al-ʿAbsī, but he refused. Then they offered it to ʿAbd Allāh b. Wahb al-Rāsibī, and he accepted it, saying: "By God, I do not accept it out of desire for this world, nor do I decline it out of fear of death." The Khawārij's gathering in the house of Zayd b. Ḥuṣayn al-Ṭāʾī al-Sinbisī They also gathered in the house of Zayd b. Ḥuṣayn al-Ṭāʾī al-Sinbisī. He gave them a sermon and urged them to command the good and forbid the evil, and recited to them verses of the Qurʾān, among them the words of the Almighty: "O David, We have made you a vicegerent on earth, so judge between the people with truth and do not follow desire lest it lead you astray from the way of God" [Ṣād: 26]. And His words: "And whoever does not judge by what God has sent down—those are the disbelievers" [al-Māʾidah: 44]. And the one after it and the one after that: "the wrongdoers," "the transgressors" [al-Māʾidah: 45, 47]. Then he said: "I bear witness against the people of our call from among the people of our qiblah that they have followed desire, cast aside the judgment of the Book, and deviated in word and deed, and that fighting them is a duty incumbent upon the believers." He said: A man of them called ʿAbd Allāh b. Shajarah al-Sulamī wept. Then he incited those present to rise against the people, and said in his speech: "Strike their faces and foreheads with swords until the All-Merciful, the All-Compassionate is obeyed. If you prevail and God is obeyed as you intended, God will give you the reward of those who obey Him and act according to His command. If you are killed, what is better than patience and going to God, His good pleasure, and His Paradise?" I say: This sort of people is among the strangest forms of the children of Adam. Glory be to Him who varied His creation as He willed, and whose decree preceded that. How excellent is what one of the early Muslims said about the Khawārij: that they are those mentioned in the words of the Almighty: "Say: Shall We inform you of the greatest losers in respect of deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds. Those are they who disbelieved in the signs of their Lord and in the meeting with Him, so their deeds have come to naught, and We shall assign no weight to them on the Day of Resurrection" [al-Kahf: 103–105]. The point is that these ignorant, erring, wretched ones in words and deeds agreed in opinion to go out from among the Muslims, and conspired to march to al-Madāʾin to seize it and fortify themselves there. Then they would send word to their brethren and counterparts from the people of al-Baṣrah and elsewhere who shared their views, so that they would join them there and their gathering would be complete. Zayd b. Ḥuṣayn al-Ṭāʾī said to them: "You will not be able to take al-Madāʾin, for it contains an army you cannot withstand, and they will defend it from you. But appoint your brethren to meet at the bridge of the Nahrawān canal. Do not go out of al-Kūfah in groups; rather, go out singly so that no one notices you." They wrote a general letter to those of their persuasion and way from the people of al-Baṣrah and elsewhere, and sent it to them to meet them at the canal so that they would be one hand against the people. Then they went out slipping away singly so that no one would know of them and prevent their departure. They went out from among fathers, mothers, paternal uncles, and paternal aunts, and parted from all kin, believing in their ignorance, lack of knowledge, and lack of reason that this affair would please the Lord of the earth and the heavens. They did not know that it was among the greatest of major sins and destructive offenses, and great transgressions and errors, and that it was something embellished for them by Iblīs and their own souls, which are ever inclined to evil. Some of them were overtaken by some of their children, relatives, and brothers, who turned them back and rebuked them. Some of them remained steadfast, and some fled afterward and joined the Khawārij, losing until the Day of Resurrection. The rest went to that place, and those whom they had written to from the people of al-Baṣrah and elsewhere joined them. The whole assembly gathered at al-Nahrawān, and they acquired strength and protection. They were an independent army, possessing courage, steadfastness, and endurance, thinking that they were drawing near to God, mighty and glorious, by that. They were a people whose fire none could withstand, and no one could hope to exact vengeance from them. And God's help is sought. ʿAlī's letter to the Khawārij urging them to go out to Syria and their reply Abū Mikhnaf said, on the authority of Abū Rawq, on the authority of al-Shaʿbī, that when the Khawārij went out to al-Nahrawān, Abū Mūsā al-Ashʿarī fled to Makkah, and Ibn ʿAbbās returned to al-Baṣrah, ʿAlī stood up among the people of al-Kūfah as a preacher and said: "Praise be to God, even if time brings the grievous calamity and the great misfortune. I bear witness that there is no god but Him and that Muḥammad is the Messenger of God. To proceed: disobedience begets regret and leads to remorse. I commanded you concerning these two men and this arbitration with my command, and I offered you my opinion, but you refused anything except what you wanted. I and you were as the brother of Hawāzin said, and he spoke well: I offered them my counsel at the bend of al-Liwā, but they did not discern the right course until the forenoon of the morrow. Then he spoke about what the two arbitrators did, and he rebutted them in what they had ruled, blamed them, and explained the desire, falsehood, love of this world, and lack of sincerity and concern for the community in that, and he disparaged them. Then he summoned the people to go out against the people of Syria and wage war on them, and he set Monday as the day for their departure. He wrote to Ibn ʿAbbās, the governor of al-Baṣrah, calling on him to mobilize the people to go out against the people of Syria. He wrote to the Khawārij informing them that what the two arbitrators had ruled was rejected, and that he had resolved to go against the people of Syria, so let them come so that we may unite in fighting them. They wrote to him: "To proceed: you did not become angry for your Lord; you became angry only for yourself. If you testify against yourself of unbelief and face repentance, we will consider what is between us and you. Otherwise, we have renounced you on equal terms; God does not love the treacherous" [al-Anfāl: 58]. When ʿAlī read their letter, he despaired of them and resolved to go against the people of Syria to fight them. He went out from al-Kūfah to al-Nukhaylah with a large army—sixty-five thousand—and Ibn ʿAbbās sent him three thousand two hundred horsemen from the people of al-Baṣrah: one thousand five hundred with Jāriyah b. Qudāmah, and one thousand seven hundred with Abū al-Aswad al-Duʾalī. Thus his army was completed at sixty-eight thousand two hundred horsemen. The Khawārij's corruption and the killing of ʿAbd Allāh b. Khabbāb and his wife ʿAlī stood up among the people as a preacher and urged them to jihād and patience at the encounter. While he was resolved to raid the people of Syria, news reached him that the Khawārij had spread corruption in the land, shed blood, cut off the roads, and made lawful what is forbidden. Among those they killed was ʿAbd Allāh b. Khabbāb, the Companion of the Messenger of God ﷺ. They took him captive along with his wife, who was pregnant. They said to him: "Who are you?" He said: "I am ʿAbd Allāh b. Khabbāb, the Companion of the Messenger of God ﷺ. You have terrified me." They said: "No harm will come to you. Tell us what you heard from your father." He said: "I heard my father say: I heard the Messenger of God ﷺ say: 'There will be a trial in which the one sitting is better than the one standing, the one standing is better than the one walking, and the one walking is better than the one running.'" They led him by the hand. While he was walking with them, one of them met a pig belonging to one of the dhimmīs and struck it with his sword, splitting its skin. Another said to him: "Why did you do this when it belongs to a dhimmī?" He went to that dhimmī and placated him and satisfied him. While he was with them, a date fell from a palm tree, and one of them took it and put it in his mouth. Another said to him: "Without permission and without payment?" That man threw it out of his mouth. Despite this, they brought ʿAbd Allāh b. Khabbāb forward and slaughtered him. They came to his wife, and she said: "I am a pregnant woman. Do you not fear God, mighty and glorious?" They slaughtered her and split open her belly over her child. When this deed of theirs reached the people, they feared that if they went to Syria and became occupied with fighting, these people would come upon their families and homes behind them and do the same. So they feared their mischief and advised ʿAlī to begin with them. Then, when he was done with them, they would march with him to Syria while the people were safe from their evil. The opinion settled on this, and in it was great good for them and for the people of Syria as well, for if these people had grown strong, they would have corrupted the whole land, Iraq and Syria, and would not have left a male child or female child, a man or a woman, because in their view the people had become so corrupt that nothing would set them right except killing them all. ʿAlī sent al-Ḥārith b. Murrah al-ʿAbdī to them and said to him: "Find out their news for me, and ascertain their affair for me, and write to me about it clearly." When al-Ḥārith came to them, they killed him without giving him respite. When that reached ʿAlī, he marched against them and left the people of Syria alone.

276. Tarikh (al-Tabari) 2073No grade recorded

     ذِكْرُ مَسِيرِ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ، ؓ، إِلَى الْخَوَارِجِ ملاقاة علي بالمنجم  لَمَّا عَزَمَ عَلِيٌّ وَمَنْ مَعَهُ مِنَ الْجَيْشِ عَلَى الْبَدَاءَةِ بِالْخَوَارِجِ، نَادَى مُنَادِيهِ فِي النَّاسِ بِالرَّحِيلِ، فَعَبَرَ الْجِسْرَ فَصَلَّى رَكْعَتَيْنِ عِنْدِهِ، ثُمَّ سَلَكَ عَلَى دَيْرِ عَبْدِ الرَّحْمَنِ، ثُمَّ دَيْرِ أَبِي مُوسَى، ثُمَّ عَلَى شَاطِئِ الْفُرَاتِ، فَلَقِيَهُ هُنَالِكَ مُنَجِّمٌ، فَأَشَارَ عَلَيْهِ بِوَقْتٍ مِنَ النَّهَارِ يَسِيرُ فِيهِ وَلَا يَسِيرُ فِي غَيْرِهِ، فَإِنَّهُ إِنْ سَارَ فِي غَيْرِهِ يُخْشَى عَلَيْهِ، فَخَالَفَهُ عَلِيٌّ، وَسَارَ عَلَى خِلَافِ مَا قَالَ الْمُنَجِّمُ، وَقَالَ: نَسِيرُ ثِقَةً بِاللَّهِ، وَتَوَكُّلًا عَلَيْهِ، وَتَكْذِيبًا لِقَوْلِ الْمُنَجِّمِ. فَأَظْفَرَهُ اللَّهُ، عَزَّ وَجَلَّ، وَقَالَ عَلِيٌّ: إِنَّمَا أَرَدْتُ أَنْ أُبَيِّنَ لِلنَّاسِ خَطَأَهُ وَخَشِيْتُ أَنْ يَقُولَ النَّاسُ: إِنَّمَا ظَفِرَ لِكَوْنِهِ وَافَقَهُ فِيمَا أَشَارَ بِهِ، فَيُشْرِكُوا بِاللَّهِ غَيْرَهُ. وَسَلَكَ عَلِيٌّ نَاحِيَةَ الْأَنْبَارِ، وَبَعَثَ بَيْنَ يَدَيْهِ قَيْسَ بْنَ سَعْدٍ، وَأَمَرَهُ أَنْ يَأْتِيَ الْمَدَائِنَ، وَأَنْ يَلْقَاهُ بِنَائِبِهَا سَعْدِ بْنِ مَسْعُودٍ - وَهُوَ أَخُو عَبْدِ اللَّهِ بْنِ مَسْعُودٍ الثَّقَفِيِّ - فِي جَيْشِ الْمَدَائِنِ، فَاجْتَمَعَ النَّاسُ هُنَالِكَ عَلَى عَلِيٍّ، وَبَعَثَ إِلَى الْخَوَارِجِ أَنِ ادْفَعُوا إِلَيْنَا قَتَلَةَ إِخْوَانِنَا مِنْكُمْ لِنَقْتُلَهُمْ بِهِمْ، ثُمَّ إِنَّا تَارَكُوكُمْ وَذَاهِبُونَ عَنْكُمْ إِلَى الشَّامِ، ثُمَّ لَعَلَّ اللَّهَ أَنْ يُقْبِلَ بِقُلُوبِكُمْ، وَيَرُدَّكُمْ إِلَى خَيْرٍ مِمَّا أَنْتُمْ عَلَيْهِ، فَبَعَثُوا إِلَيْهِ يَقُولُونَ: كُلُّنَا قَتَلَ إِخْوَانَكُمْ، وَنَحْنُ مُسْتَحِلُّونَ دِمَاءَهُمْ وَدِمَاءَكُمْ. فَتَقَدَّمَ إِلَيْهِمْ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ، فَوَعَظَهُمْ فِيمَا هُمْ مُرْتَكِبُوهُ مِنَ الْأَمْرِ الْعَظِيمِ، وَالْخَطْبِ الْجَسِيمِ فَلَمْ يَنْفَعْ ذَلِكَ فِيهِمْ، وَكَذَلِكَ فَعَلَ أَبُو أَيُّوبَ الْأَنْصَارِيُّ ; أَنَّبَهُمْ وَوَبَّخَهُمْ، فَلَمْ يَنْجَعْ فِيهِمْ، وَتَقَدَّمَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَيْهِمْ، فَوَعَظَهُمْ وَخَوَّفَهُمْ وَحَذَّرَهُمْ وَأَنْذَرَهُمْ وَتَهَدَّدَهُمْ وَتَوَعَّدَهُمْ، وَقَالَ: إِنَّكُمْ أَنْكَرْتُمْ عَلَيَّ أَمْرًا أَنْتُمْ دَعَوْتُمُونِي إِلَيْهِ وَأَبَيْتُمْ إِلَّا إِيَّاهُ، فَنَهَيْتُكُمْ عَنْهُ فَلَمْ تَقْبَلُوا، وَهَا أَنَا وَأَنْتُمْ فَارْجِعُوا إِلَى مَا خَرَجْتُمْ مِنْهُ، وَلَا تَرْكَبُوا مَحَارِمَ اللَّهِ فَإِنَّكُمْ قَدْ سَوَّلَتْ لَكُمْ أَنْفُسُكُمْ أَمْرًا تَقْتُلُونَ عَلَيْهِ الْمُسْلِمِينَ، وَاللَّهِ لَوْ قَتَلْتُمْ عَلَيْهِ دَجَاجَةً لَكَانَ عَظِيمًا عِنْدَ اللَّهِ، فَكَيْفَ بِدِمَاءِ الْمُسْلِمِينَ ؟ ! فَلَمْ يَكُنْ لَهُمْ جَوَابٌ إِلَّا أَنْ تَبَادَرُوا فِيمَا بَيْنَهُمْ أَنْ لَا تُخَاطِبُوهُمْ وَلَا تُكَلِّمُوهُمْ وَتَهَيَّئُوا لِلِقَاءِ الرَّبِّ، عَزَّ وَجَلَّ، الرَّوَاحَ الرَّوَاحَ إِلَى الْجَنَّةِ ! وَتَقَدَّمُوا فَاصْطَفُّوا لِلْقِتَالِ، وَتَأَهَّبُوا لِلنِّزَالِ، فَجَعَلُوا عَلَى مَيْمَنَتِهِمْ زَيْدَ بْنَ حُصَيْنٍ الطَّائِيَّ السِّنْبِسِيَّ، وَعَلَى الْمَيْسَرَةِ شُرَيْحَ بْنَ أَوْفَى، وَعَلَى خَيَّالَتِهِمْ حَمْزَةَ بْنَ سِنَانٍ، وَعَلَى الرَّجَّالَةِ حُرْقُوصَ بْنَ زُهَيْرٍ السَّعْدِيَّ، وَوَقَفُوا مُقَاتِلِينَ لِعَلِيٍّ وَأَصْحَابِهِ. وَجَعَلَ عَلِيٌّ عَلَى مَيْمَنَتِهِ حُجْرَ بْنَ عَدِيٍّ وَعَلَى الْمَيْسَرَةِ شَبَثَ بْنَ رِبْعِيٍّ أَوْ مَعْقِلَ بْنَ قَيْسٍ الرِّيَاحِيَّ، وَعَلَى خَيَّالَتِهِ أَبَا أَيُّوبَ الْأَنْصَارِيَّ، وَعَلَى الرَّجَّالَةِ أَبَا قَتَادَةَ الْأَنْصَارِيَّ، وَعَلَى أَهْلِ الْمَدِينَةِ - وَكَانُوا سَبْعَمِائَةٍ - قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ، وَأَمَرَ عَلِيٌّ أَبَا أَيُّوبَ الْأَنْصَارِيَّ أَنْ يَرْفَعَ رَايَةَ أَمَانٍ لِلْخَوَارِجِ، وَيَقُولَ لَهُمْ: مَنْ جَاءَ إِلَى هَذِهِ الرَّايَةِ فَهُوَ آمِنٌ، وَمَنِ انْصَرَفَ إِلَى الْكُوفَةِ وَالْمَدَائِنِ فَهُوَ آمِنٌ، إِنَّهُ لَا حَاجَةَ لَنَا فِي دِمَائِكُمْ، إِلَّا فِي مَنْ قَتَلَ إِخْوَانَنَا. فَانْصَرَفَ مِنْهُمْ طَوَائِفُ كَثِيرُونَ، وَكَانُوا فِي أَرْبَعَةِ آلَافٍ فَلَمْ يَبْقَ مِنْهُمْ إِلَّا أَلْفٌ - أَوْ أَقَلُّ - مَعَ عَبْدِ اللَّهِ بْنِ وَهْبٍ الرَّاسِبِيِّ، فَزَحَفُوا إِلَى عَلِيٍّ فَقَدَّمَ عَلِيٌّ بَيَنَ يَدَيْهِ الْخَيْلَ، وَقَدَّمَ مِنْهُمُ الرُّمَاةَ، وَصَفَّ الرَّجَّالَةَ وَرَاءَ الْخَيَّالَةِ، وَقَالَ لِأَصْحَابِهِ: كُفُّوا عَنْهُمْ حَتَّى يَبْدَأُوكُمْ. وَأَقْبَلَتِ الْخَوَارِجُ وَهُمْ يَقُولُونَ: لَا حُكْمَ إِلَّا لِلَّهِ، الرَّوَاحَ الرَّوَاحَ إِلَى الْجَنَّةِ ! فَحَمَلُوا عَلَى الْخَيَّالَةِ الَّذِينَ قَدَّمَهُمْ عَلِيٌّ، فَفَرَّقُوهُمْ حَتَّى أَخَذَتْ طَائِفَةٌ‌‌‌‌‌‌ مِنَ الْخَيَّالَةِ إِلَى الْمَيْمَنَةِ، وَأُخْرَى إِلَى الْمَيْسَرَةِ، فَاسْتَقْبَلَتْهُمُ الرُّمَاةُ بِالنَّبْلِ، فَرَمَوْا وُجُوهَهُمْ، وَعَطَفَتْ عَلَيْهِمُ الْخَيَّالَةُ مِنَ الْمَيْمَنَةِ وَالْمَيْسَرَةِ، وَنَهَضَ إِلَيْهِمُ الرِّجَالُ بِالرِّمَاحِ وَالسُّيُوفِ، فَأَنَامُوا الْخَوَارِجَ، فَصَارُوا صَرْعَى تَحْتَ سَنَابِكِ الْخُيُولِ، وَقُتِلَ أُمَرَاؤُهُمْ ; عَبْدُ اللَّهِ بْنُ وَهْبٍ، وَحُرْقُوصُ بْنُ زُهَيْرٍ، وَشُرَيْحُ بْنُ أَوْفَى، وَعَبْدُ اللَّهِ بْنُ شَجَرَةَ السُّلَمِيُّ، قَبَّحَهُمُ اللَّهُ. قَالَ أَبُو أَيُّوبَ: وَطَعَنْتُ رَجُلًا مِنَ الْخَوَارِجِ بِالرُّمْحِ، فَأَنْفَذْتُهُ مِنْ ظَهْرِهِ، وَقُلْتُ لَهُ: أَبْشِرْ يَا عَدُوَّ اللَّهِ بِالنَّارِ، فَقَالَ: سَتَعْلَمُ أَيُّنَا أَوْلَى بِهَا صِلِيًّا. قَالُوا: وَلَمْ يُقْتَلْ مِنْ أَصْحَابِ عَلِيٍّ إِلَّا سَبْعَةُ نَفَرٍ. وَجَعَلَ عَلِيٌّ يَمْشِي بَيْنَ الْقَتْلَى مِنْهُمْ وَيَقُولُ: بُؤْسًا لَكُمْ، لَقَدْ ضَرَّكُمْ مَنْ غَرَّكُمْ. فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ وَمَنْ غَرَّهُمْ ؟ قَالَ: الشَّيْطَانُ، وَأَنْفُسٌ بِالسُّوءِ أَمَّارَةٌ، غَرَّتْهُمْ بِالْأَمَانِيِّ، وَزَيَّنَتْ لَهُمُ الْمَعَاصِيَ، وَنَبَّأَتْهُمْ أَنَّهُمْ ظَاهِرُونَ. ثُمَّ أَمَرَ بِالْجَرْحَى مِنْ بَيْنِهِمْ فَإِذَا هُمْ أَرْبَعُمِائَةٍ، فَسَلَّمَهُمْ إِلَى قَبَائِلِهِمْ لِيُدَاوُوهُمْ، وَقَسَمَ مَا وَجَدَ مِنْ سِلَاحٍ وَمَتَاعٍ لَهُمْ. وَعَنِ النَّزَّالِ بْنِ سَبْرَةَ، أَنَّ عَلِيًّا لَمْ يُخَمِّسْ مَا أَصَابَ مِنَ الْخَوَارِجِ يَوْمَ النَّهْرَوَانِ، وَلَكِنْ رَدَّهُ إِلَى أَهْلِيهِمْ كُلَّهُ، حَتَّى كَانَ آخِرَ ذَلِكَ مِرْجَلٌ أُتِيَ بِهِ فَرَدَّهُ. خروج علي ؓ في طلب ذي الثدية وَقَالَ أَبُو مِخْنَفٍ: حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ أَبِي حُرَّةَ، أَنَّ عَلِيًّا خَرَجَ فِي طَلَبِ ذِى الثُّدَيَّةِ، وَمَعَهُ سُلَيْمَانُ بْنُ ثُمَامَةَ الْحَنَفِيُّ أَبُو جَبْرَةَ، وَالرَّيَّانُ بْنُ صَبْرَةَ بْنِ هَوْذَةَ، فَوَجَدَهُ الرَّيَّانُ فِي حُفْرَةٍ عَلَى جَانِبِ النَّهْرِ فِي أَرْبَعِينَ أَوْ خَمْسِينَ قَتِيلًا، قَالَ: فَلَمَّا اسْتُخْرِجَ لَهُ نَظَرَ إِلَى عَضُدِهِ، فَإِذَا لَحْمٌ مُجْتَمِعٌ عَلَى مَنْكِبِهِ كَثَدْيِ الْمَرْأَةِ، لَهُ حَلَمَةٌ كَحَلَمَةِ الثَّدْيِ، عَلَيْهَا شَعَرَاتٌ سُودٌ، فَإِذَا مُدَّتِ امْتَدَّتْ حَتَّى تُحَاذِيَ يَدَهُ الْأُخْرَى، ثُمَّ تُتْرَكُ فَتَعُودُ إِلَى مَنْكِبِهِ كَثَدْيِ الْمَرْأَةِ. فَلَمَّا رَآهُ قَالَ عَلِيٌّ: أَمَا وَاللَّهِ لَوْلَا أَنْ تَتَّكِلُوا عَلَى غَيْرِ الْعَمَلِ لَأَخْبَرْتُكُمْ بِمَا قَضَى اللَّهُ عَلَى لِسَانِ نَبِيِّهِ، ﷺ، لِمَنْ قَاتَلَهُمْ مُسْتَبْصِرًا فِي قِتَالِهِمْ عَارِفًا لِلْحَقِّ. وَعَنْ نَافِعِ بْنِ مَسْلَمَةَ الْأَحْمَسِيِّ، قَالَ: كَانَ ذُو الثُّدَيَّةِ رَجُلًا مِنْ عُرَيْنَةَ مِنْ بَجِيلَةَ، وَكَانَ أَسْوَدَ شَدِيدَ السَّوَادِ، لَهُ رِيحٌ مُنْتِنَةٌ مَعْرُوفٌ فِي الْعَسْكَرِ، يُرَافِقُنَا عَلَى ذَلِكَ وَيُنَازِلُنَا وَنُنَازِلُهُ. وَعَنِ الرَّيَّانِ بْنِ صِبْرَةَ الْحَنَفِيِّ قَالَ: شَهِدْنَا النَّهْرَوَانَ مَعَ عَلِيٍّ، فَلَمَّا وَجَدَ الْمُخْدَجَ سَجَدَ سَجْدَةً طَوِيلَةً شُكْرًا لِلَّهِ. وَعَنْ مُحَمَّدِ بْنِ قَيْسٍ الْهَمْدَانِيِّ، عَنْ رَجُلٍ مِنْ قَوْمِهِ يُكَنَّى أَبَا مُوسَى، أَنَّ عَلِيًّا لَمَّا وَجَدَ الْمُخَدَجَ سَجَدَ. وَعَنْ حَبَّةَ الْعُرَنِيِّ قَالَ: لَمَّا قَتَلَ عَلِيٌّ أَهْلَ النَّهْرَوَانِ، جَعَلَ النَّاسُ يَقُولُونَ: الْحَمْدُ لِلَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ الَّذِي قَطَعَ دَابِرَهُمْ. فَقَالَ عَلِيٌّ: كَلَّا وَاللَّهِ إِنَّهُمْ لَفِي أَصْلَابِ الرِّجَالِ وَأَرْحَامِ النِّسَاءِ، فَإِذَا خَرَجُوا مِنْ بَيْنِ الشَّرَايِينِ فَقَلَّمَا يُقَاتِلُونَ أَحَدًا إِلَّا أَلِفُوا أَنْ يَظْهَرُوا عَلَيْهِ. قَالَ: وَكَانَ عَبْدُ اللَّهِ بْنُ وَهْبٍ الرَّاسِبِيُّ قَدْ قَحِلَتْ مَوَاضِعُ السُّجُودِ مِنْهُ مِنْ شِدَّةِ اجْتِهَادِهِ وَكَثْرَةِ سُجُودِهِ، وَكَانَ يُقَالُ لَهُ: ذُو الْمَنْقَبَاتِ. وَرَوَى الْهَيْثَمُ عَنْ بَعْضِ الْخَوَارِجِ أَنَّهُ قَالَ: مَا كَانَ عَبْدُ اللَّهِ بْنُ وَهْبٍ مِنْ بَغْضَتِهِ لِعَلِيٍّ يُسَمِّيهِ إِلَّا الْجَاحِدَ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: ثَنَا إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، عَنْ حَكِيمِ بْنِ جَابِرٍ قَالَ: سُئِلَ عَلِيٌّ عَنْ أَهْلِ النَّهْرَوَانِ أَمُشْرِكُونَ هُمْ ؟ فَقَالَ: مِنَ الشِّرْكِ فَرُّوا. قِيلَ: أَفَمُنَافِقُونَ هُمْ ؟ قَالَ: إِنَّ الْمُنَافِقِينَ لَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا. فَقِيلَ: فَمَا هُمْ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: إِخْوَانُنَا بَغَوْا عَلَيْنَا فَقَاتَلْنَاهُمْ بِبَغْيِهِمْ عَلَيْنَا.

     ✧ Mention of the march of the Commander of the Faithful ʿAlī, ؓ, against the Khawārij ʿAlī's encounter with the astrologer When ʿAlī and the army with him resolved to begin with the Khawārij, his crier called out among the people for departure, and he crossed the bridge and prayed two rakʿahs at it. Then he took the road by the monastery of ʿAbd al-Raḥmān, then the monastery of Abū Mūsā, then along the bank of the Euphrates. There an astrologer met him and advised him of an hour of the day in which he should march and not march at any other, for if he marched at another hour, he feared for him. ʿAlī opposed him and marched contrary to what the astrologer said, and he said: "We march trusting in Allah and relying upon Him, and belying the astrologer's statement." So Allah, Mighty and Majestic, granted him victory, and ʿAlī said: "I only wanted to show the people his error, and I feared that the people would say 'He only prevailed because he agreed with what he advised,' and thus they would associate others with Allah." ʿAlī took the direction of al-Anbār and sent ahead of him Qays b. Saʿd, and ordered him to go to al-Madāʾin and to meet him with its governor Saʿd b. Masʿūd – who was the brother of ʿAbd Allāh b. Masʿūd al-Thaqafī – in the army of al-Madāʾin. The people gathered there to ʿAlī, and he sent to the Khawārij: "Hand over to us the killers of our brethren from among you so that we may kill them in retribution. Then we shall leave you and go away from you to Syria. Then perhaps Allah will turn your hearts and restore you to something better than what you are upon." They sent back to him saying: "All of us killed your brethren, and we deem their blood and your blood lawful." Qays b. Saʿd b. ʿUbādah advanced to them and admonished them about the grave matter and the momentous affair they were committing, but that did not benefit them. Likewise Abū Ayyūb al-Anṣārī did; he reproached and rebuked them, but it was of no avail with them. The Commander of the Faithful ʿAlī b. Abī Ṭālib advanced to them and admonished, frightened, warned, cautioned, threatened, and menaced them, and said: "You disapproved of a matter that you yourselves called me to and insisted upon it. I forbade you from it, but you did not accept. Here I am and here you are. Return to what you came out of, and do not commit Allah's sacred prohibitions, for your souls have made a matter seem fair to you by which you kill Muslims. By Allah, if you killed a chicken for it, it would be grave before Allah, so how about the blood of Muslims?!" Their only response was to hasten among themselves that they should not address them or speak to them, and to prepare to meet the Lord, Mighty and Majestic: "Depart, depart to Paradise!" They advanced and lined up for battle and prepared for combat. They placed on their right wing Zayd b. Ḥuṣayn al-Ṭāʾī al-Sinbisī, on the left wing Shurayḥ b. Awfā, over their cavalry Ḥamzah b. Sinān, and over the infantry Ḥurqūṣ b. Zuhayr al-Saʿdī, and they stood ready to fight ʿAlī and his companions. ʿAlī placed on his right wing Ḥujr b. ʿAdī, on the left wing Shabath b. Ribʿī or Maʿqil b. Qays al-Riyāḥī, over his cavalry Abū Ayyūb al-Anṣārī, over the infantry Abū Qatādah al-Anṣārī, and over the people of Madinah – who were seven hundred – Qays b. Saʿd b. ʿUbādah. ʿAlī ordered Abū Ayyūb al-Anṣārī to raise a banner of security for the Khawārij and to say to them: "Whoever comes to this banner is safe, and whoever departs to al-Kūfah or al-Madāʾin is safe. We have no need for your blood, except for those who killed our brethren." Many groups among them departed. They had been four thousand, and none remained except a thousand – or fewer – with ʿAbd Allāh b. Wahb al-Rāsibī. They advanced against ʿAlī, and ʿAlī placed the cavalry before him, put forward the archers from among them, and arrayed the infantry behind the cavalry. He said to his companions: "Hold back from them until they begin against you." The Khawārij came forward saying: "There is no judgment but Allah's! Depart, depart to Paradise!" They charged the cavalry whom ʿAlī had placed forward and scattered them until one party of the cavalry went to the right wing and another to the left wing. The archers met them with arrows and shot at their faces. The cavalry turned upon them from the right and left wings, and the men advanced against them with spears and swords. They laid the Khawārij low, and they fell slain beneath the horses' hooves. Their commanders were killed: ʿAbd Allāh b. Wahb, Ḥurqūṣ b. Zuhayr, Shurayḥ b. Awfā, and ʿAbd Allāh b. Shajarah al-Sulamī, may Allah disfigure them. Abū Ayyūb said: "I thrust a man of the Khawārij with a spear and pierced him through his back, and I said to him: 'Rejoice, O enemy of Allah, in the Fire.' He said: 'You shall know which of us is more deserving of it as a place of burning.'" They said: Only seven men of ʿAlī's companions were killed. ʿAlī walked among the slain from them and said: "Wretchedness to you! The one who deceived you has harmed you." They said: "O Commander of the Faithful, who deceived them?" He said: "Satan and souls that enjoin evil; they deceived them with false hopes, made sins seem fair to them, and informed them that they would be victorious." Then he ordered that the wounded among them be gathered, and behold they were four hundred. He handed them over to their tribes to treat them, and he distributed the weapons and belongings he found of theirs. From al-Nazzāl b. Sabrah, that ʿAlī did not take the fifth of what he seized from the Khawārij on the day of al-Nahrawān, but returned all of it to their families, until the last of that was a cauldron that was brought to him and he returned it. ʿAlī's ؓ departure in search of Dhū al-Thudyah Abū Mikhnaf said: ʿAbd al-Malik b. Abī Ḥurrah narrated to me that ʿAlī went out in search of Dhū al-Thudyah, and with him were Sulaymān b. Thumāmah al-Ḥanafī Abū Jabrah and al-Rayyān b. Ṣabrah b. Hawdhah. Al-Rayyān found him in a pit on the side of the river among forty or fifty slain. He said: When he was extracted for him, he looked at his upper arm, and behold there was flesh gathered on his shoulder like a woman's breast, with a nipple like the nipple of a breast, upon which were black hairs. When it was stretched, it extended until it matched his other hand, then it was released and returned to his shoulder like a woman's breast. When ʿAlī saw him, he said: "By Allah, were it not that you would rely on something other than deeds, I would inform you of what Allah decreed on the tongue of His Prophet, ﷺ, for those who fight them with clear insight in fighting them and knowledge of the truth." From Nāfiʿ b. Maslamah al-Aḥmasī, he said: Dhū al-Thudyah was a man of ʿUraynah from Bajīlah. He was black, intensely black, with a foul odor, known in the army. He accompanied us despite that and would come down to fight us and we would come down to fight him. From al-Rayyān b. Ṣibrah al-Ḥanafī, he said: We witnessed al-Nahrawān with ʿAlī, and when he found the maimed one, he prostrated in a long prostration in gratitude to Allah. From Muḥammad b. Qays al-Hamdānī, from a man of his people named Abū Mūsā, that when ʿAlī found the maimed one, he prostrated. From Ḥabbah al-ʿUranī, he said: When ʿAlī killed the people of al-Nahrawān, the people began saying: "Praise be to Allah, O Commander of the Faithful, who cut off their last remnant." ʿAlī said: "No, by Allah, they are in the loins of men and the wombs of women. When they emerge from between the arteries, they rarely fight anyone but that they are accustomed to prevailing over them." He said: ʿAbd Allāh b. Wahb al-Rāsibī had calloused places of prostration from the intensity of his exertion and the abundance of his prostration, and he used to be called Dhū al-Manqabāt. Al-Haytham narrated from one of the Khawārij that he said: Out of his hatred for ʿAlī, ʿAbd Allāh b. Wahb used to call him nothing but al-Jāḥid. Al-Haytham b. ʿAdī said: Ismāʿīl b. Abī Khālid narrated to us, from Ḥakīm b. Jābir, he said: ʿAlī was asked about the people of al-Nahrawān: "Are they polytheists?" He said: "From polytheism they fled." It was said: "Are they hypocrites?" He said: "Indeed, the hypocrites remember Allah but little." It was said: "Then what are they, O Commander of the Faithful?" He said: "Our brethren who transgressed against us, so we fought them for their transgression against us."

277. Tarikh (al-Tabari) 2074No grade recorded

     وَلِنَذْكُرِ الْآنَ مَا وَرَدَ فِيهِمْ مِنَ الْأَحَادِيثِ الْمَرْفُوعَةِ إِلَى رَسُولِ اللَّهِ، ﷺ، الْحَدِيثُ الْأَوَّلُ الْحَدِيثُ الْأَوَّلُ عَنْ عَلِيٍّ، ؓ، رَوَاهُ عَنْهُ زَيْدُ بْنُ وَهْبٍ، قَالَ مُسْلِمُ بْنُ الْحَجَّاجِ فِي " صَحِيحِهِ ": أَنَّهُ كَانَ فِي الْجَيْشِ الَّذِينَ كَانُوا مَعَ عَلِيٍّ، ؓ، الَّذِينَ سَارُوا إِلَى الْخَوَارِجِ، فَقَالَ عَلِيٌّ، ؓ: يَا أَيُّهَا النَّاسُ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: يَخْرُجُ قَوْمٌ مِنْ أُمَّتِي يَقْرَأُونَ الْقُرْآنَ، لَيْسَ قِرَاءَتُكُمْ إِلَى قِرَاءَتِهِمْ بِشَيْءٍ، وَلَا صَلَاتُكُمْ إِلَى صَلَاتِهِمْ بِشَيْءٍ، وَلَا صِيَامُكُمْ إِلَى صِيَامِهِمْ بِشَيْءٍ، يَقْرَأُونَ الْقُرْآنَ يَحْسَبُونَ أَنَّهُ لَهُمْ وَهُوَ عَلَيْهِمْ، لَا تُجَاوِزُ صَلَاتُهُمْ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الْإِسْلَامِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ. لَوْ يَعْلَمُ الْجَيْشُ الَّذِينَ يُصِيبُونَهُمْ مَا قُضِيَ لَهُمْ عَلَى لِسَانِ نَبِيِّهِمْ، ﷺ، لَاتَّكَلُوا عَلَى الْعَمَلِ، وَآيَةُ ذَلِكَ أَنَّ فِيهِمْ رَجُلًا لَهُ عَضُدٌ لَيْسَ لَهُ ذِرَاعٌ، عَلَى رَأْسِ عَضُدِهِ مِثْلُ حَلَمَةِ الثَّدْيِ، عَلَيْهِ شَعَرَاتٌ بِيضٌ، فَتَذْهَبُونَ إِلَى مُعَاوِيَةَ وَأَهْلِ الشَّامِ وَتَتْرُكُونَ هَؤُلَاءِ يَخْلُفُونَكُمْ فِي ذَرَارِيِّكُمْ وَأَمْوَالِكُمْ، وَاللَّهِ إِنِّي لَأَرْجُو أَنْ يَكُونُوا هَؤُلَاءِ الْقَوْمَ، فَإِنَّهُمْ قَدْ سَفَكُوا الدَّمَ الْحَرَامَ، وَأَغَارُوا فِي سَرْحِ النَّاسِ، فَسِيرُوا عَلَى اسْمِ اللَّهِ. قَالَ سَلَمَةُ: فَنَزَّلَنِي زَيْدُ بْنُ وَهْبٍ مَنْزِلًا مَنْزِلًا، حَتَّى قَالَ: مَرَرْنَا عَلَى قَنْطَرَةٍ. فَلَمَّا الْتَقَيْنَا، وَعَلَى الْخَوَارِجِ يَوْمَئِذٍ عَبْدُ اللَّهِ بْنُ وَهْبٍ الرَّاسِبِيُّ، فَقَالَ لَهُمْ: أَلْقُوا الرِّمَاحَ، وَسُلُّوا سُيُوفَكُمْ مِنْ جُفُونِهَا، فَإِنِّي أَخَافُ أَنْ يُنَاشِدُوكُمْ كَمَا نَاشَدُوكُمْ يَوْمَ حَرُورَاءَ. فَرَجَعُوا فَوَحَّشُوا بِرِمَاحِهِمْ، وَسَلَّوُا السُّيُوفَ، فَشَجَرَهُمُ النَّاسُ بِرِمَاحِهِمْ. قَالَ: وَقُتِلَ بَعْضُهُمْ عَلَى بَعْضٍ، وَمَا أُصِيبَ مِنَ النَّاسِ يَوْمَئِذٍ إِلَّا رَجُلَانِ، قَالَ عَلِيٌّ، ؓ: الْتَمِسُوا فِيهِمُ الْمُخْدَجَ. فَالْتَمَسُوهُ فَلَمْ يَجِدُوهُ، فَقَامَ عَلِيٌّ، ؓ، بِنَفْسِهِ حَتَّى أَتَى نَاسًا قَدْ قُتِلَ بَعْضُهُمْ عَلَى بَعْضٍ، فَقَالَ: أَخِّرُوهُمْ. فَوَجَدُوهُ مِمَّا يَلِي الْأَرْضَ، فَكَبَّرَ، قَالَ: صَدَقَ اللَّهُ، وَبَلَّغَ رَسُولُهُ. قَالَ: فَقَامَ إِلَيْهِ عَبِيدَةُ السُّلْمَانِيُّ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، آللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، لَسَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ، ﷺ ؟ فَقَالَ: إِي وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، فَاسْتَحْلَفَهُ ثَلَاثًا، وَهُوَ يَحْلِفُ لَهُ. هَذَا لَفْظُ مُسْلِمٍ. الْحَدِيثُ الثَّانِي الْحَدِيثُ الثَّانِي عَنِ ابْنِ مَسْعُودٍ، ؓ عَنْ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ، ﷺ: يَخْرُجُ قَوْمٌ فِي آخِرِ الزَّمَانِ، سُفَهَاءُ الْأَحْلَامِ، أَحْدَاثٌ - أَوْ قَالَ: حُدَثَاءُ - الْأَسْنَانِ، يَقُولُونَ مِنْ خَيْرِ قَوْلِ النَّاسِ، يَقْرَأُونَ الْقُرْآنَ بِأَلْسِنَتِهِمْ، لَا يَعْدُو تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الْإِسْلَامِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، فَمَنْ أَدْرَكَهُمْ فَلْيَقْتُلْهُمْ، فَإِنَّ فِي قَتْلِهِمْ أَجْرًا عَظِيمًا عِنْدَ اللَّهِ لِمَنْ قَتَلَهُمْ. وَقَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. ابْنُ مَسْعُودٍ مَاتَ قَبْلَ ظُهُورِ الْخَوَارِجِ بِنَحْوٍ مَنْ خَمْسِ سِنِينَ، فَحَدِيثُهُ فِي ذَلِكَ مِنْ أَقْوَى الِاعْتِضَادِ. الْحَدِيثُ الثَّالِثُ الْحَدِيثُ الثَّالِثُ عَنْ أَنَسِ بْنِ مَالِكٍ: قَالَ أَحْمَدُ: وَقَدْ حَدَّثَنَاهُ أَبُو الْمُغِيرَةِ، فَقَالَ: عَنْ أَنَسٍ، عَنْ أَبِي سَعِيدٍ، ثُمَّ رَجَعَ، أَنَّ النَّبِيَّ، ﷺ، قَالَ: " سَيَكُونُ فِي أُمَّتِي اخْتِلَافٌ وَفُرْقَةٌ ; قَوْمٌ يُحْسِنُونَ الْقِيلَ وَيُسِيئُونَ الْفِعْلَ، يَقْرَأُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَحْقِرُ أَحَدُكُمْ صَلَاتَهُ مَعَ صَلَاتِهِمْ، وَصِيَامَهُ مَعَ صِيَامِهِمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، لَا يَرْجِعُونَ حَتَّى يَرْتَدَّ السَّهْمُ عَلَى فُوقِهِ، هُمْ شَرُّ الْخَلْقِ وَالْخَلِيقَةِ، طُوبَى لِمَنْ قَتَلَهُمْ وَقَتَلُوهُ، يَدْعُونَ إِلَى كِتَابِ اللَّهِ وَلَيْسُوا مِنْهُ فِي شَيْءٍ، مَنْ قَاتَلَهُمْ كَانَ أَوْلَى بِاللَّهِ مِنْهُمْ ". قَالُوا: يَا رَسُولَ اللَّهِ، مَا سِيمَاهُمْ ؟ قَالَ: " التَّحْلِيقُ "   الْحَدِيثُ الرَّابِعُ الْحَدِيثُ الرَّابِعُ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، ؓ: قَالَ الْإِمَامُ أَحْمَدُ: عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: كُنْتُ مَعَ رَسُولِ اللَّهِ، ﷺ، عَامَ الْجِعْرَانَةِ وَهُوَ يَقْسِمُ فِضَّةً فِي ثَوْبِ بِلَالٍ لِلنَّاسِ، فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ اعْدِلْ. فَقَالَ: " وَيْلَكَ، وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدَلْ ؟ ! لَقَدْ خِبْتُ إِنْ لَمْ أَكُنْ أَعْدِلُ ". فَقَالَ: عُمَرُ: يَا رَسُولَ اللَّهِ، دَعْنِي أَقْتُلْ هَذَا الْمُنَافِقَ. فَقَالَ: " مَعَاذَ اللَّهِ أَنْ يَتَحَدَّثَ النَّاسُ أَنِّي أَقْتُلُ أَصْحَابِي، إِنَّ هَذَا وَأَصْحَابَهُ يَقْرَأُونَ الْقُرْآنَ لَا يُجَاوِزُ حَنَاجِرَهُمْ، أَوْ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ ". الْحَدِيثُ الْخَامِسُ الْحَدِيثُ الْخَامِسُ عَنْ سَعْدِ بْنِ مَالِكِ بْنِ أُهَيْبٍ الزُّهْرِيِّ وَهُوَ سَعْدُ بْنُ أَبِي وَقَّاصٍ، ؓ، قَالَ: يَعْقُوبُ بْنُ سُفْيَانَ: عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ: ذَكَرَ رَسُولُ اللَّهِ، ﷺ، ذَا الثُّدَيَّةِ فَقَالَ: شَيْطَانُ الرَّدْهَةِ، كَرَاعِي الْخَيْلِ يَحْتَدِرُهُ رَجُلٌ مِنْ بَجِيلَةَ ; يُقَالُ لَهُ: الْأَشْهَبُ أَوِ ابْنِ الْأَشْهَبِ، عَلَامَةٌ فِي قَوْمٍ ظَلَمَةٍ. قَالَ سُفْيَانُ: فَأَخْبَرَنِي عَمَّارٌ الدُّهْنِيُّ، أَنَّهُ جَاءَ بِهِ رَجُلٌ يُقَالُ لَهُ: الْأَشْهَبُ، أَوِ ابْنُ الْأَشْهَبِ. الْحَدِيثُ السَّادِسُ الْحَدِيثُ السَّادِسُ عَنْ أَبِي سَعِيدٍ ; سَعْدِ بْنِ مَالِكِ بْنِ سِنَانٍ الْأَنْصَارِيِّ، ؓ، وَلَهُ طَرُقٌ عَنْهُ: مِنْهَا: قَالَ الْإِمَامُ أَحْمَدُ: عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ أَبَا بَكْرٍ جَاءَ إِلَى رَسُولِ اللَّهِ، ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنِّي مَرَرْتُ بِوَادِي كَذَا وَكَذَا، فَإِذَا رَجُلٌ مُتَخَشِّعٌ حَسَنُ الْهَيْئَةِ يُصَلِّي. فَقَالَ لَهُ رَسُولُ اللَّهِ، ﷺ: " اذْهَبْ إِلَيْهِ فَاقْتُلْهُ ". قَالَ: فَذَهَبَ إِلَيْهِ أَبُو بَكْرٍ فَلَمَّا رَآهُ عَلَى تِلْكَ الْحَالَةِ كَرِهَ أَنْ يَقْتُلَهُ، فَرَجَعَ إِلَى رَسُولِ اللَّهِ، ﷺ، فَقَالَ النَّبِيُّ، ﷺ، لِعُمَرَ: " اذْهَبْ فَاقْتُلْهُ ". فَذَهَبَ عُمَرُ فَرَآهُ عَلَى تِلْكَ الْحَالِ الَّتِي رَآهُ أَبُو بَكْرٍ، فَكَرِهَ أَنْ يَقْتُلَهُ فَرَجَعَ، فَقَالَ: يَا رَسُولَ اللَّهِ إِنِّي رَأَيْتُهُ يُصَلِّي مُتَخَشِّعًا فَكَرِهْتُ أَنْ أَقْتُلَهُ. قَالَ: " يَا عَلِيُّ اذْهَبْ فَاقْتُلْهُ ". فَذَهَبَ عَلِيٌّ فَلَمْ يَرَهُ، فَرَجَعَ فَقَالَ: يَا رَسُولَ اللَّهِ إِنِّي لَمْ أَرَهُ، فَقَالَ رَسُولُ اللَّهِ، ﷺ: " إِنَّ هَذَا وَأَصْحَابَهُ يَقْرَأُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، ثُمَّ لَا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ فِي فُوقِهِ ; فَاقْتُلُوهُمْ هُمْ شَرُّ الْبَرِيَّةِ ". تَفَرَّدَ بِهِ أَحْمَدُ. الْحَدِيثُ الثَّامِنُ الْحَدِيثُ الثَّامِنُ عَنْ سَلْمَانَ الْفَارِسِيِّ: عَنْ حُمَيْدِ بْنِ هِلَالٍ قَالَ: جَاءَ رَجُلٌ إِلَى قَوْمٍ فَقَالَ: لِمَنْ هَذِهِ الْخِبَاءُ ؟ قَالُوا: لِسَلْمَانَ الْفَارِسِيِّ. قَالَ: أَفَلَا تَنْطَلِقُونَ مَعِي فَيُحَدِّثَنَا وَنَسْمَعَ مِنْهُ ؟ فَانْطَلَقَ مَعَهُ بَعْضُ الْقَوْمِ فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ لَوْ أَدْنَيْتَ خِبَاءَكَ إِلَيْنَا وَكُنْتَ مِنَّا قَرِيبًا فَحَدَّثْتَنَا وَسَمِعْنَا مِنْكَ ؟ فَقَالَ: وَمَنْ أَنْتَ ؟ قَالَ: فُلَانُ بْنُ فُلَانٍ. قَالَ سَلْمَانُ: قَدْ بَلَغَنِي عَنْكَ مَعْرُوفٌ ; بَلَغَنِي أَنَّكَ تَخِفُّ فِي سَبِيلِ اللَّهِ، وَتُقَاتِلُ الْعَدُوَّ، وَتَخْدِمُ أَصْحَابَ رَسُولِ اللَّهِ، ﷺ، فَإِنْ أَخْطَأَتْكَ وَاحِدَةٌ أَنْ تَكُونَ مِنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ ذَكَرَهُمْ لَنَا رَسُولُ اللَّهِ، ﷺ. قَالُوا: فَوُجِدَ ذَلِكَ الرَّجُلُ قَتِيلًا فِي أَصْحَابِ النَّهْرَوَانِ. الْحَدِيثُ التَّاسِعُ الْحَدِيثُ التَّاسِعُ عَنْ سَهْلِ بْنِ حُنَيْفٍ الْأَنْصَارِيِّ: قَالَ الْإِمَامُ أَحْمَدُ: عَنْ يُسَيْرِ بْنِ عَمْرٍو قَالَ: دَخَلْتُ عَلَى سَهْلِ بْنِ حُنَيْفٍ، فَقُلْتُ: حَدِّثْنِي مَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ، ﷺ، قَالَ فِي الْحَرُورِيَّةِ. قَالَ: أُحَدِّثُكَ مَا سَمِعْتُ مِنَ النَّبِيِّ، ﷺ، لَا أَزِيدُكَ عَلَيْهِ شَيْئًا، سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَذْكُرُ قَوْمًا يَخْرُجُونَ مِنْ هَاهُنَا - وَأَشَارَ بِيَدِهِ نَحْوَ الْعِرَاقِ - يَقْرَأُونَ الْقُرْآنَ لَا يُجَاوِزُ حَنَاجِرَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ. قَالَ: قُلْتُ: هَلْ ذَكَرَ لَهُمْ عَلَامَةً ؟ قَالَ: هَذَا مَا سَمِعْتُ لَا أَزِيدُكَ عَلَيْهِ. الْحَدِيثُ الثَّانِي عَشَرَ الْحَدِيثُ الثَّانِي عَشَرَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ: قَالَ الْإِمَامُ أَحْمَدُ: عَنْ شَهْرِ بْنِ حَوْشَبٍ قَالَ: لَمَّا جَاءَتْنَا بَيْعَةُ يَزِيدَ بْنِ مُعَاوِيَةَ، قَدِمْتُ الشَّامَ فَأُخْبِرْتُ بِمَقَامٍ يَقُومُهُ نَوْفٌ الْبِكَالِيُّ، فَجِئْتُهُ فَجَاءَ رَجُلٌ فَانْتَبَذَ عَنِ النَّاسِ عَلَيْهِ خَمِيصَةٌ، فَإِذَا هُوَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ، فَلَمَّا رَآهُ نَوْفٌ أَمْسَكَ عَنِ الْحَدِيثِ، فَقَالَ عَبْدُ اللَّهِ: سَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: " إِنَّهَا سَتَكُونُ هِجْرَةٌ بَعْدَ هِجْرَةٍ، يَنْحَازُ النَّاسُ إِلَى مُهَاجَرِ إِبْرَاهِيمَ، لَا يَبْقَى فِي الْأَرْضِ إِلَّا شِرَارُ أَهْلِهَا، تَلْفِظُهُمْ أَرْضُهُمْ، تَقْذَرُهُمْ نَفْسُ الرَّحْمَنِ، تَحْشُرُهُمُ النَّارُ مَعَ الْقِرَدَةِ وَالْخَنَازِيرِ، تَبِيتُ مَعَهُمْ إِذَا بَاتُوا، وَتَقِيلُ مَعَهُمْ إِذَا قَالُوا، وَتَأْكُلُ مَنْ تَخَلَّفَ ". قَالَ وَسَمِعْتُ رَسُولَ اللَّهِ، ﷺ، يَقُولُ: " سَيَخْرُجُ نَاسٌ مِنْ أُمَّتِي مِنْ قِبَلِ الْمَشْرِقِ، يَقْرَأُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، كُلَّمَا خَرَجَ مِنْهُمْ قَرْنٌ قُطِعَ، كُلَّمَا خَرَجَ مِنْهُمْ قَرْنٌ قُطِعَ، - حَتَّى عَدَّهَا زِيَادَةً عَلَى عَشْرِ مَرَّاتٍ - كُلَّمَا خَرَجَ مِنْهُمْ قَرْنٌ قُطِعَ، حَتَّى يَخْرُجَ الدَّجَّالُ فِي بَقِيَّتِهِمْ ". الْحَدِيثُ الرَّابِعَ عَشَرَ الْحَدِيثُ الرَّابِعَ عَشَرَ عَنْ أُمِّ الْمُؤْمِنِينَ عَائِشَةَ: عَنْ حَبِيبِ بْنِ سَلَمَةَ قَالَ: قَالَ لِي عَلِيٌّ: لَقَدْ عَلِمَتْ عَائِشَةُ أَنَّ جَيْشَ الْمَرْوَةِ وَأَهْلَ النَّهْرَوَانِ مَلْعُونُونَ عَلَى لِسَانِ مُحَمَّدٍ، ﷺ. قَالَ ابْنُ عَيَّاشٍ: جَيْشُ الْمَرْوَةِ قَتَلَةُ عُثْمَانَ، ؓ. وَعَنْ مَسْرُوقٍ، عَنْ عَائِشَةَ قَالَتْ: ذَكَرَ رَسُولُ اللَّهِ، ﷺ، الْخَوَارِجَ فَقَالَ: شِرَارُ أُمَّتِي يَقْتُلُهُمْ خِيَارُ أُمَّتِي. وَعَنْ عَامِرٍ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ قَالَ: قَالَتْ عَائِشَةُ: عِنْدَكَ عِلْمٌ مِنْ ذِي الثُّدِيَّةِ الَّذِي أَصَابَهُ عَلِيٌّ فِي الْحَرُورِيَّةِ ؟ قُلْتُ: لَا. قَالَتْ: فَاكْتُبْ لِي بِشَهَادَةِ مَنْ شَهِدَهُمْ. فَرَجَعْتُ إِلَى الْكُوفَةِ - وَبِهَا يَوْمَئِذٍ أَسْبَاعٌ - فَكَتَبْتُ شَهَادَةَ عَشَرَةٍ مِنْ كُلِّ سَبْعٍ، ثُمَّ أَتَيْتُهَا بِشَهَادَتِهِمْ فَقَرَأْتُهَا عَلَيْهَا، قَالَتْ: أَكُلُّ هَؤُلَاءِ عَايَنُوهُ ؟ قُلْتُ: لَقَدْ سَأَلْتُهُمْ فَأَخْبَرُونِي بِأَنَّ كُلَّهُمْ قَدْ عَايَنَهُ. فَقَالَتْ: لَعَنَ اللَّهُ فُلَانًا ; فَإِنَّهُ كَتَبَ إِلَيَّ أَنَّهُ أَصَابَهُمْ بِنِيلِ مِصْرَ. ثُمَّ أَرْخَتْ عَيْنَيْهَا فَبَكَتْ فَلَمَّا سَكَنَتْ عَبْرَتُهَا قَالَتْ: رَحِمَ اللَّهُ عَلِيًّا ! لَقَدْ كَانَ عَلَى الْحَقِّ، وَمَا كَانَ بَيْنِي وَبَيْنَهُ إِلَّا كَمَا يَكُونُ بَيْنَ الْمَرْأَةِ وَأَحْمَائِهَا. حَدِيثٌ آخَرُ عَنْ رَجُلَيْنِ مُبْهَمَيْنِ مِنَ الصَّحَابَةِ: قَالَ الْهَيْثَمُ بْنُ عَدِيٍّ فِي " كِتَابِ الْخَوَارِجِ "، عَنْ حُمَيْدِ بْنِ هِلَالٍ قَالَ: أَقْبَلَ رَجُلَانِ مِنْ أَهْلِ الْحِجَازِ حَتَّى قَدِمَا الْعِرَاقَ فَقِيلَ لَهُمَا: مَا أَقْدَمَكُمَا الْعِرَاقَ ؟ قَالَا: رَجَوْنَا أَنْ نُدْرِكَ هَؤُلَاءِ الْقَوْمِ الَّذِينَ ذَكَرَهُمْ لَنَا رَسُولُ اللَّهِ، ﷺ، فَوَجَدْنَا عَلِيَّ بْنَ أَبِي طَالِبٍ قَدْ سَبَقَنَا إِلَيْهِمْ ; يَعْنِيَانِ أَهْلَ النَّهْرَوَانِ. حَدِيثٌ آخَرُ فِي مَدْحِ عَلِيٍّ، ؓ عَلَى قِتَالِهِ الْخَوَارِجَ قَالَ الْإِمَامُ أَحْمَدُ: عَنْ إِسْمَاعِيلَ بْنِ رَجَاءِ بْنِ رَبِيعَةَ الزُّبَيْدِيِّ، عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا سَعِيدٍ يَقُولُ: " كُنَّا جُلُوسًا نَنْتَظِرُ رَسُولَ اللَّهِ، ﷺ، فَخَرَجَ عَلَيْنَا مِنْ بُيُوتِ بَعْضِ نِسَائِهِ، قَالَ: فَقُمْنَا مَعَهُ، فَانْقَطَعَتْ نَعْلُهُ فَتَخَلَّفَ عَلَيْهَا عَلِيٌّ يَخْصِفُهَا، فَمَضَى رَسُولُ اللَّهِ، ﷺ، وَمَضَيْنَا مَعَهُ، ثُمَّ قَامَ يَنْتَظِرُهُ وَقُمْنَا مَعَهُ، فَقَالَ: " إِنَّ مِنْكُمْ مَنْ يُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ ". فَاسْتَشْرَفْنَا لَهَا وَفِينَا أَبُو بَكْرٍ، وَعُمَرُ فَقَالَ: " لَا، وَلَكِنَّهُ خَاصِفُ النَّعْلِ ". قَالَ: فَجِئْنَا نُبَشِّرُهُ، قَالَ: فَكَأَنَّهُ قَدْ سَمِعَهُ. وَعَنْ عَلِيٍّ قَالَ: أُمَرْتُ بِقِتَالِ النَّاكِثِينَ وَالْقَاسِطِينَ وَالْمَارِقِينَ.

     ✧ Let us now mention the reports that have come down concerning them, from the elevated traditions traced back to the Messenger of God, ﷺ. Hadith one The first hadith, from ʿAlī, ؓ, narrated from him by Zayd b. Wahb. Muslim b. al-Ḥajjāj said in his Ṣaḥīḥ: He was in the army that was with ʿAlī, ؓ, those who marched against the Khawārij. ʿAlī, ؓ, said: O people, I heard the Messenger of God, ﷺ, say: "A people will come forth from my community who recite the Qurʾān. Your recitation is nothing compared to their recitation, your prayer is nothing compared to their prayer, and your fasting is nothing compared to their fasting. They recite the Qurʾān, thinking that it is in their favour, while it is against them. Their prayer does not pass beyond their collarbones. They pass out of Islam as the arrow passes out of the game. If the army that meets them knew what was decreed for them on the tongue of their Prophet, ﷺ, they would rely upon that deed. The sign of that is that among them there is a man who has an upper arm but no forearm; on the top of his upper arm there is something like the nipple of a breast, with white hairs upon it. You will go to Muʿāwiyah and the people of Syria and leave these people to succeed you among your offspring and your property. By God, I hope they are that very people, for they have shed sacred blood and raided among the people's herds. So march in the name of God." Salamah said: Zayd b. Wahb made me alight at one stage after another, until he said: We passed over a bridge. When we met them, ʿAbd Allāh b. Wahb al-Rāsibī was in command of the Khawārij that day. He said to them: Cast away your spears and draw your swords from their scabbards, for I fear that they will appeal to you as they appealed to you on the day of Ḥarūrāʾ. So they turned back, cast away their spears, and drew their swords. The people engaged them with their spears. He said: Some of them were slain upon others; only two men were wounded among the people that day. ʿAlī, ؓ, said: Search for the maimed one among them. They searched for him but did not find him. Then ʿAlī, ؓ, himself went until he came to some people who had been killed one upon another. He said: Pull them apart. They found him close to the ground. He said: God is greatest. He said: God has spoken the truth and His Messenger has conveyed it. He said: ʿAbīdah al-Sulmānī stood up to him and said: O Commander of the Faithful, by God, besides whom there is no god, did you hear this from the Messenger of God, ﷺ? He said: Yes, by God, besides whom there is no god. He made him swear three times, and he swore to him. This is Muslim's wording. Hadith two The second hadith, from Ibn Masʿūd, ؓ. From ʿAbd Allāh, who said: The Messenger of God, ﷺ, said: "A people will come forth in the last age, foolish of minds, young—or he said: youthful—of age, saying the best words of mankind. They recite the Qurʾān with their tongues, but it does not pass beyond their collarbones. They pass out of Islam as the arrow passes out of the game. Whoever encounters them, let him kill them, for in killing them there is a great reward with God for the one who kills them." Al-Tirmidhī said: This is a good, sound hadith. Ibn Masʿūd died about five years before the Khawārij appeared, so his hadith on this matter is among the strongest supporting evidence. Hadith three The third hadith, from Anas b. Mālik. Aḥmad said: Abū al-Mughīrah narrated it to us, saying: From Anas, from Abū Saʿīd—then he went back—that the Prophet, ﷺ, said: "There will be disagreement and schism in my community. A people who speak well but act wickedly; they recite the Qurʾān, which does not pass beyond their collarbones. One of you would regard his own prayer as small compared with their prayer, and his own fasting as small compared with their fasting. They pass out of the religion as the arrow passes out of the game. They do not return until the arrow returns to its notch. They are the worst of creation and creatures. Blessed is the one who kills them and whom they kill. They call to the Book of God, but they have nothing to do with it. Whoever fights them is nearer to God than they are." They said: O Messenger of God, what is their mark? He said: "Shaving." Hadith four The fourth hadith, from Jābir b. ʿAbd Allāh, ؓ. Imām Aḥmad said: From Jābir b. ʿAbd Allāh, who said: I was with the Messenger of God, ﷺ, in the year of al-Jiʿrānah while he was distributing silver in Bilāl's garment to the people. A man said: O Messenger of God, be just. He said: "Woe to you! Who will be just if I am not just? I would be lost if I were not just." ʿUmar said: O Messenger of God, let me kill this hypocrite. He said: "God forbid that people should say that I kill my companions. This man and his companions recite the Qurʾān, which does not pass beyond their throats—or their collarbones. They pass out of the religion as the arrow passes out of the game." Hadith five The fifth hadith, from Saʿd b. Mālik b. Uhayb al-Zuhrī, who is Saʿd b. Abī Waqqāṣ, ؓ. Yaʿqūb b. Sufyān said: From Saʿd b. Abī Waqqāṣ, who said: The Messenger of God, ﷺ, mentioned the one with the small breast, and said: "The devil of al-Radhah, like a horse-herder; a man from Bajīlah drives him away, called al-Ashhab or Ibn al-Ashhab. A sign among a wrongdoing people." Sufyān said: ʿAmmār al-Duhnī informed me that a man called al-Ashhab, or Ibn al-Ashhab, brought him. Hadith six The sixth hadith, from Abū Saʿīd; Saʿd b. Mālik b. Sinān al-Anṣārī, ؓ, with several chains from him: Among them: Imām Aḥmad said: From Abū Saʿīd al-Khudrī, that Abū Bakr came to the Messenger of God, ﷺ, and said: O Messenger of God, I passed through such-and-such a valley, and behold, a man, humble, of good appearance, was praying. The Messenger of God, ﷺ, said to him: "Go to him and kill him." He said: Abū Bakr went to him, but when he saw him in that state, he disliked killing him, and returned to the Messenger of God, ﷺ. The Prophet, ﷺ, said to ʿUmar: "Go and kill him." ʿUmar went and saw him in the same state in which Abū Bakr had seen him, and disliked killing him, so he returned and said: O Messenger of God, I saw him praying humbly, and I disliked killing him. He said: "ʿAlī, go and kill him." ʿAlī went but did not find him, and returned and said: O Messenger of God, I did not see him. The Messenger of God, ﷺ, said: "This man and his companions recite the Qurʾān, which does not pass beyond their collarbones. They pass out of the religion as the arrow passes out of the game, then they do not return to it until the arrow returns to its notch. Kill them, for they are the worst of creation." Aḥmad alone narrated this. Hadith eight The eighth hadith, from Salmān al-Fārisī: From Ḥumayd b. Hilāl, who said: A man came to a people and said: To whom does this tent belong? They said: To Salmān al-Fārisī. He said: Will you not come with me so that he may speak to us and we may hear from him? Some of the people went with him. He said: O Abū ʿAbd Allāh, if you would bring your tent near to us and be close to us, you could speak to us and we could hear from you. He said: Who are you? He said: So-and-so, son of so-and-so. Salmān said: Goodness has reached me about you; it has reached me that you are light in the way of God, that you fight the enemy, and serve the companions of the Messenger of God, ﷺ. But if you have missed one thing, it is that you are not among those people whom the Messenger of God, ﷺ, mentioned to us. They said: That man was found slain among the companions of al-Nahrawān. Hadith nine The ninth hadith, from Sahl b. Ḥunayf al-Anṣārī: Imām Aḥmad said: From Yusayr b. ʿAmr, who said: I entered upon Sahl b. Ḥunayf and said: Tell me what you heard from the Messenger of God, ﷺ, he said: about the Ḥarūriyyah. He said: I will tell you what I heard from the Prophet, ﷺ, without adding anything to it. I heard the Messenger of God, ﷺ, mention a people who come forth from here—and he pointed with his hand toward Iraq—who recite the Qurʾān, which does not pass beyond their throats. They pass out of the religion as the arrow passes out of the game. He said: I said: Did he mention any mark for them? He said: This is what I heard; I will not add anything to it. Hadith twelve The twelfth hadith, from ʿAbd Allāh b. ʿUmar: Imām Aḥmad said: From Shahr b. Ḥawshab, who said: When the oath of allegiance to Yazīd b. Muʿāwiyah came to us, I arrived in Syria and was told of a station where Nawf al-Bikālī stood. I came to him, and a man came and withdrew from the people, wearing a cloak, and behold, it was ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ. When Nawf saw him, he stopped speaking. ʿAbd Allāh said: I heard the Messenger of God, ﷺ, say: "There will be a migration after the migration; people will withdraw to the place to which Abraham emigrated. None will remain on earth except the worst of its people. Their land will cast them out; the soul of the Merciful will loathe them; the Fire will gather them with the apes and the swine. It will spend the night with them when they spend the night, and take its midday rest with them when they do, and will eat whoever lags behind." He said: And I heard the Messenger of God, ﷺ, say: "People from my community will come forth from the direction of the east, reciting the Qurʾān, which does not pass beyond their collarbones. Every time a generation of them emerges, it is cut off; every time a generation of them emerges, it is cut off—until he counted it more than ten times—every time a generation of them emerges, it is cut off, until the Dajjāl emerges in their remnant." Hadith fourteen The fourteenth hadith, from the Mother of the Believers ʿĀʾishah: From Ḥabīb b. Salamah, who said: ʿAlī said to me: ʿĀʾishah knew that the army of al-Marwah and the people of al-Nahrawān were cursed on the tongue of Muḥammad, ﷺ. Ibn ʿAyyāsh said: The army of al-Marwah were the killers of ʿUthmān, ؓ. From Masrūq, from ʿĀʾishah, who said: The Messenger of God, ﷺ, mentioned the Khawārij and said: "The worst of my community; the best of my community will kill them." From ʿĀmir al-Shaʿbī, from Masrūq, who said: ʿĀʾishah said: Do you have knowledge of the one with the small breast whom ʿAlī encountered among the Ḥarūriyyah? I said: No. She said: Then write down for me the testimony of those who witnessed them. I returned to Kufa—at that time it had seven divisions—and I wrote down the testimony of ten from each division, then I came to her with their testimony and read it to her. She said: Did all of them see him with their own eyes? I said: I asked them, and they told me that all of them had seen him. She said: May God curse so-and-so, for he wrote to me that he had struck them at the Nile of Egypt. Then she let her eyes flow and wept. When her tears subsided, she said: May God have mercy on ʿAlī! He was upon the truth. What was between me and him was nothing but what is between a woman and her in-laws. Another hadith from two unnamed companions: Al-Haytham b. ʿAdī said in his Book of the Khawārij, from Ḥumayd b. Hilāl, who said: Two men from the people of the Hijaz set out until they reached Iraq. It was said to them: What brought you to Iraq? They said: We hoped to meet those people whom the Messenger of God, ﷺ, mentioned to us, but we found that ʿAlī b. Abī Ṭālib had preceded us to them—meaning the people of al-Nahrawān. Another hadith in praise of ʿAlī, ؓ, for his fighting the Khawārij. Imām Aḥmad said: From Ismāʿīl b. Rajāʾ b. Rabīʿah al-Zubaydī, from his father, who said: I heard Abū Saʿīd say: "We were sitting waiting for the Messenger of God, ﷺ, when he came out to us from the houses of some of his wives. He said: We rose with him, and his sandal broke. ʿAlī stayed behind to mend it. The Messenger of God, ﷺ, went on, and we went with him. Then he stood waiting for him, and we stood with him. He said: 'Among you is one who will fight for the interpretation of the Qurʾān as I fought for its revelation.' We looked up at it, and among us were Abū Bakr and ʿUmar. He said: 'No, but it is the mender of the sandal.' He said: We came to give him the good news, and it was as if he had already heard it." From ʿAlī, who said: I was commanded to fight the breakers of allegiance, the deviators, and the passers-out.

278. Tarikh (al-Tabari) 2075No grade recorded

     فَصْلٌ ( مَا دَارَ بَيْنَ عَلِيٍّ وَأَصْحَابِهِ بَعْدَ فَرَاغِهِمْ مِنْ قِتَالِ الْخَوَارِجِ   ) قَالَ الْهَيْثَمُ بْنُ عَدِيٍّ فِي كِتَابِهِ الَّذِي جَمَعَهُ فِي الْخَوَارِجِ، وَهُوَ مِنْ أَحْسَنِ مَا صُنِّفَ فِي ذَلِكَ، قَالَ: وَذَكَرَ عِيسَى بْنُ دَابٍّ قَالَ: لَمَّا انْصَرَفَ عَلِيٌّ، ؓ، مِنَ النَّهْرَوَانِ قَامَ فِي النَّاسِ خَطِيبًا، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ وَالصَّلَاةِ عَلَى رَسُولِ اللَّهِ، ﷺ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ قَدْ أَعَزَّ نَصْرَكُمْ فَتَوَجَّهُوا مِنْ فَوْرِكُمْ هَذَا إِلَى عَدُوِّكُمْ مِنْ أَهْلِ الشَّامِ. فَقَامُوا إِلَيْهِ فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ، نَفِدَ نَبْلُنَا، وَكَلَّتْ سُيُوفُنَا، وَنَصَلَتْ أَسِنَّتُنَا، فَانْصَرِفْ بِنَا إِلَى مِصْرِنَا حَتَّى نَسْتَعِدَّ بِأَحْسَنِ عُدَّتِنَا، وَلَعَلَّ أَمِيرَ الْمُؤْمِنِينَ يَزِيدُ فِي عُدَّتِنَا عُدَّةَ مَنْ فَارَقَنَا وَهَلَكَ مِنَّا ; فَإِنَّهُ أَقْوَى لَنَا عَلَى عَدُوِّنَا - وَكَانَ الَّذِي تَكَلَّمَ بِهَذَا الْأَشْعَثُ بْنُ قَيْسٍ الْكِنْدِيُّ - فَبَايَعَهُمْ، وَأَقْبَلَ بِالنَّاسِ حَتَّى نَزَلَ بِالنُّخَيْلَةِ، وَأَمْرَهُمْ أَنْ يَلْزَمُوا مُعَسْكَرَهُمْ، وَيُوَطِّنُوا أَنْفُسَهُمْ عَلَى جِهَادِ عَدُوِّهِمْ، وَيُقِلُّوا زِيَارَةَ نِسَائِهِمْ وَأَبْنَائِهِمْ، فَأَقَامُوا مَعَهُ أَيَّامًا مُسْتَمْسِكِينَ بِرَأْيِهِ وَقَوْلِهِ، ثُمَّ تَسَلَّلُوا حَتَّى لَمْ يَبْقَ مَعَهُ مِنْهُمْ أَحَدٌ إِلَّا رُءُوسُ أَصْحَابِهِ، فَقَامَ عَلِيٌّ فِيهِمْ خَطِيبًا، فَقَالَ: الْحَمْدُ لِلَّهِ فَاطِرِ الْخَلْقِ وَفَالِقِ الْإِصْبَاحِ، وَنَاشِرِ الْمَوْتَى وَبَاعِثِ مَنْ فِي الْقُبُورِ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأُوصِيكُمْ بِتَقْوَى اللَّهِ، فَإِنَّ أَفْضَلَ مَا تَوَسَّلَ بِهِ الْعَبْدُ الْإِيمَانُ وَالْجِهَادُ فِي سَبِيلِهِ وَكَلِمَةُ الْإِخْلَاصِ ; فَإِنَّهَا الْفِطْرَةُ، وَإِقَامُ الصَّلَاةِ ; فَإِنَّهَا الْمِلَّةُ، وَإِيتَاءُ الزَّكَاةِ ; فَإِنَّهَا مِنْ فَرَائِضِهِ، وَصَوْمُ شَهْرِ رَمَضَانَ ; فَإِنَّهُ جُنَّةٌ مِنْ عَذَابِهِ، وَحَجُّ الْبَيْتِ ; فَإِنَّهُ مَنْفَاةٌ لِلْفَقْرِ مَدْحَضَةٌ لِلذَّنْبِ، وَصِلَةُ الرَّحِمِ ; فَإِنَّهَا مَثْرَاةٌ فِي الْمَالِ، مَنْسَأَةٌ فِي الْأَجَلِ، مَحَبَّةٌ فِي الْأَهْلِ، وَصَدَقَةُ السِّرِّ ; فَإِنَّهَا تَكْفِيرٌ لِلْخَطِيئَةِ، وَتُطْفِئُ غَضَبَ الرَّبِّ، وَصُنْعُ الْمَعْرُوفِ ; فَإِنَّهُ يَدْفَعُ مِيتَةَ السُّوءِ، وَيَقِي مَصَارِعَ الْهَوْلِ، أَفِيضُوا فِي ذِكْرِ اللَّهِ ; فَإِنَّهُ أَحْسَنُ الذِّكْرِ، وَارْغَبُوا فِيمَا وَعَدَ اللَّهُ الْمُتَّقِينَ ; فَإِنَّ وَعْدَ اللَّهِ أَصْدُقُ الْوَعْدِ، وَاقْتَدُوا بِهَدْيِ نَبِيِّكُمْ، ﷺ، فَإِنَّهُ أَفْضَلُ الْهَدْيِ، وَاسْتَنُّوا بِسُنَّتِهِ ; فَإِنَّهَا أَفْضَلُ السُّنَنِ، وَتَعَلَّمُوا كِتَابَ اللَّهِ ; فَإِنَّهُ أَفْضَلُ الْحَدِيثِ، وَتَفَقَّهُوا فِي الدِّينِ ; فَإِنَّهُ رَبِيعُ الْقُلُوبِ، وَاسْتَشْفُوا بِنُورِهِ ; فَإِنَّهُ شِفَاءٌ لَمَّا فِي الصُّدُورِ، وَأَحْسِنُوا تِلَاوَتَهُ ; فَإِنَّهُ أَحْسَنُ الْقَصَصِ، وَإِذَا قُرِئَ عَلَيْكُمْ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ، وَإِذَا هُدِيتُمْ لِعِلْمِهِ فَاعْمَلُوا بِمَا عَلِمْتُمْ بِهِ لَعَلَّكُمْ تَهْتَدُونَ ; فَإِنَّ الْعَالِمَ الْعَامِلَ بِغَيْرِ عِلْمٍ كَالْجَاهِلِ الْحَائِرِ الَّذِي لَا يَسْتَقِيمُ مِنْ جَهْلِهِ، بَلْ قَدْ رَأَيْتُ أَنَّ الْحُجَّةَ أَعْظَمُ، وَالْحَسْرَةَ أَدُومُ عَلَى هَذَا الْعَالِمِ الْمُنْسَلِخِ مَنْ عِلْمِهِ، وَضَرَرَهُ عَلَى هَذَا الْجَاهِلِ الْمُتَحَيِّرِ فِي جَهْلِهِ، وَكِلَاهُمَا حَائِرٌ مُضَلِّلٌ مَثْبُورٌ. لَا تَرْتَابُوا فَتَشُكُّوا، وَلَا تَشُكُّوا فَتَكْفُرُوا، وَلَا تُرَخِّصُوا لِأَنْفُسِكُمْ فَتَذْهَلُوا، وَلَا تُذْهَلُوا فِي الْحَقِّ فَتَخْسَرُوا، أَلَا وَإِنَّ مِنَ الْحَزْمِ أَنْ تَثِقُوا، وَمِنَ الثِّقَةِ أَنْ لَا تَغْتَرُّوا، وَإِنَّ أَنْصَحَكُمْ لِنَفْسِهِ أَطْوَعُكُمْ لِرَبِّهِ، وَإِنَّ أَغَشَّكُمْ لِنَفْسِهِ أَعَصَاكُمْ لِرَبِّهِ، مَنْ يُطِعِ اللَّهَ يَأْمَنْ وَيَسْتَبْشِرْ، وَمَنْ يَعْصِ اللَّهَ يَخَفْ وَيَنْدَمْ، سَلُوا اللَّهَ الْيَقِينَ، وَارْغَبُوا إِلَيْهِ فِي الْعَافِيَةِ، وَخَيْرُ مَا دَامَ فِي الْقَلْبِ الْيَقِينُ، إِنَّ عَوَازِمَ الْأُمُورِ أَفْضَلُهَا، وَإِنَّ مُحْدَثَاتِهَا شَرُّهَا، وَكُلُّ مُحْدَثَةٍ بِدَعَةٌ وَكُلُّ مُحْدِثٍ مُبْتَدِعٌ، وَمَنِ ابْتَدَعَ فَقَدْ ضَيَّعَ، وَمَا أَحْدَثَ مُحْدِثٌ بِدْعَةً إِلَّا تَرَكَ بِهَا سُنَّةً، الْمَغْبُونُ مَنْ غَبَنَ دِينَهُ، وَالْمَفْتُونُ مَنْ خَسِرَ نَفْسَهُ، وَإِنَّ الرِّيَاءَ مِنَ الشِّرْكِ، وَإِنَّ الْإِخْلَاصَ مِنَ الْعَمَلِ وَالْإِيمَانِ. وَمَجَالِسُ اللَّهْوِ تُنْسِي الْقُرْآنَ وَيَحْضُرُهَا الشَّيْطَانُ، وَتَدْعُو إِلَى كُلِّ غَيٍّ، وَمُحَادَثَةُ النِّسَاءِ تُزِيغُ الْقُلُوبَ وَتُطْمِحُ لَهُنَّ الْأَبْصَارَ، وَهُنَّ مَصَائِدُ الشَّيْطَانِ، فَاصْدُقُوا اللَّهَ ; فَإِنَّ اللَّهَ مَعَ مَنْ صَدَقَ، وَجَانِبُوا الْكَذِبَ ; فَإِنَّ الْكَذِبَ مُجَانِبٌ لِلْإِيمَانِ، أَلَا إِنَّ الصَّادِقَ عَلَى شَرَفِ مَنْجَاةٍ وَكَرَامَةٍ، وَإِنَّ الْكَاذِبَ عَلَى شَرَفِ رَدًى وَهَلَكَةٍ وَإِهَانَةٍ، أَلَا وَقُولُوا الْحَقَّ تُعْرَفُوا بِهِ، وَاعْمَلُوا بِهِ تَكُونُوا مَنْ أَهْلِهِ، وَأَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ، وَصِلُوا أَرْحَامَ مَنْ قَطَعَكُمْ، وَعُودُوا بِالْفَضْلِ عَلَى مَنْ حَرَمَكُمْ، وَإِذَا عَاهَدْتُمْ فَأَوْفُوا، وَإِذَا حَكَمْتُمْ فَاعْدِلُوا وَلَا تَفَاخَرُوا بِالْآبَاءِ، وَلَا تَنَابَزُوا بِالْأَلْقَابِ، وَلَا تَمَازَحُوا، وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا، وَأَعِينُوا الضَّعِيفَ وَالْمَظْلُومَ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنَ السَّبِيلِ وَالسَّائِلَيْنِ وَفِي الرِّقَابِ، وَارْحَمُوا الْأَرْمَلَةَ وَالْيَتِيمَ، وَأَفْشُوا السَّلَامَ وَرُدُّوا التَّحِيَّةَ عَلَى أَهْلِهَا مِثْلَهَا أَوْ بِأَحْسَنَ مِنْهَا. وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ [ الْمَائِدَةِ: 2 ]. وَأَكْرِمُوا الضَّيْفَ، وَأَحْسِنُوا إِلَى الْجَارِ، وَعُودُوا الْمَرْضَى، وَشَيِّعُوا الْجَنَائِزَ، وَكُونُوا عِبَادَ اللَّهِ إِخْوَانًا. أَمَّا بَعْدُ، فَإِنَّ الدُّنْيَا قَدْ أَدْبَرَتْ وَآذَنَتْ بِوَدَاعٍ، وَإِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ وَأَشْرَفَتْ بِاطِّلَاعٍ، وَإِنَّ الْمِضْمَارَ الْيَوْمَ، وَغَدًا السِّبَاقُ، وَإِنَّ السَّبَقَةَ وَالْغَايَةَ الْجَنَّةُ وَالنَّارُ، أَلَا وَإِنَّكُمْ فِي أَيَّامِ مَهْلٍ مِنْ وَرَائِهَا أَجَلٌ حَثِيثٌ عَجِلٌ، فَمَنْ أَخْلَصَ لِلَّهِ عَمَلَهُ فِي أَيَّامِ مَهْلِهِ قَبْلَ حُضُورِ أَجَلِهِ، فَقَدْ أَحْسَنَ عَمَلَهُ وَنَالَ أَمَلَهُ، وَمَنْ قَصَرَ عَنْ ذَلِكَ فَقَدْ خَسِرَ عَمَلُهُ وَخَابَ أَمَلُهُ، وَضَرَّهُ أَمَلُهُ، أَلَا فَاعْمَلُوا فِي الرَّغْبَةِ وَالرَّهْبَةِ، فَإِنْ نَزَلَتْ بِكُمْ رَغْبَةٌ فَاشْكُرُوا اللَّهَ وَاجْمَعُوا مَعَهَا رَهْبَةً، وَإِنْ نَزَلَتْ بِكُمْ رَهْبَةٌ فَاذْكُرُوا اللَّهَ وَاجْمَعُوا مَعَهَا رَغْبَةً ; فَإِنَّ اللَّهَ قَدْ تَأَذَّنَ الْمُسْلِمِينَ بِالْحُسْنَى، وَلِمَنْ شَكَرَ بِالزِّيَادَةِ، وَإِنِّي لَمْ أَرَ مِثْلَ الْجَنَّةِ نَامَ طَالِبُهَا، وَلَا كَالنَّارِ نَامَ هَارِبُهَا، وَلَا أَكْيَسَ مِنْ مُكْتَسِبٍ يَكْسِبُ شَيْئًا الْيَوْمَ يَدَّخِرُهُ لِيَوْمٍ تَنْفَعُ فِيهِ الذَّخَائِرُ، وَتُبْلَى فِيهِ السَّرَائِرُ، يُجْمَعُ فِيهِ الْمُؤْمِنُ وَالْكَافِرُ، أَلَا وَإِنَّهُ مَنْ لَا يَنْفَعْهُ الْحَقُّ يَضُرَّهُ الْبَاطِلُ، وَمَنْ لَا يَسْتَقِمْ عَلَى الْهُدَى يَجُرْ بِهِ الضَّلَالُ، وَمَنْ لَا يَنْفَعْهُ الْيَقِينُ يَضُرَّهُ الشَّكُّ، وَمَنْ لَا يَنْفَعْهُ حَاضِرُهُ فَغَارِبُهُ عَنْهُ أَعْوَزُ وَغَائِبُهُ عَنْهُ أَعْجَزُ، أَلَا وَإِنَّكُمْ قَدْ أُمِرْتُمْ بِالظَّعْنِ وَدُلِلْتُمْ عَلَى الزَّادِ فَاعْمَلُوا عَلَى الْمُرَادِ، أَلَا وَإِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ اثْنَتَانِ ; طُولُ الْأَمَلِ وَاتِّبَاعُ الْهَوَى ; فَطُولُ الْأَمَلِ يُنْسِي الْآخِرَةَ، وَاتِّبَاعُ الْهَوَى يَصُدُّ عَنِ الْحَقِّ، أَلَا وَإِنَّ الدُّنْيَا قَدْ تَرَحَّلَتْ مُدْبِرَةً، وَإِنَّ الْآخِرَةَ قَدْ تَرَحَّلَتْ مُقْبِلَةً، وَلَهُمَا بَنُونَ، فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ إِنِ اسْتَطَعْتُمْ، وَلَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا ; فَإِنَّ الْيَوْمَ عَمَلٌ وَلَا حِسَابَ، وَغَدًا حِسَابٌ وَلَا عَمَلَ. وَهَذِهِ خُطْبَةٌ عَظِيمَةٌ بَلِيغَةٌ نَافِعَةٌ، جَامِعَةٌ لِلْخَيْرِ نَاهِيَةٌ عَنِ الشَّرِّ. وَقَدْ رُوِيَ لَهَا شَوَاهِدُ مِنْ وُجُوهٍ أُخْرَى مُتَّصِلَةٍ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ أَنَّ عَلِيًّا، ؓ، لَمَّا نَكَلَ أَهْلُ الْعِرَاقِ عَنِ الذَّهَابِ مَعَهُ إِلَى الشَّامِ خَطَبَهُمْ، فَوَبَّخَهُمْ وَأَنَّبَهُمْ وَتَوَعَّدَهُمْ وَتَهَدَّدَهُمْ وَتَلَا عَلَيْهِمْ فِي الْجِهَادِ آيَاتٍ مِنَ الْقُرْآنِ مِنْ سُوَرٍ مُتَفَرِّقَةٍ، وَحَثَّهُمْ عَلَى الْمَسِيرِ إِلَى عَدُوِّهِمْ فَتَأَبَّوْا عَلَى ذَلِكَ، وَخَالَفُوهُ وَلَمْ يُوَافِقُوهُ، وَاسْتَمَرُّوا فِي بِلَادِهِمْ، وَانْصَرَفُوا عَنْهُ هَاهُنَا. قِيلَ: إِنَّ ذَلِكَ بِسَبَبِ قَتْلِهِ الْخَوَارِجَ ; لِأَنَّهُمْ كَانُوا قَرَابَاتِهِمْ وَإِخْوَانَهُمْ، وَيَرَوْنَهُمْ أَفْضَلَهُمْ وَخَيْرَهُمْ ; لِعِبَادَتِهِمْ وَقِرَاءَتِهِمْ، فَتَثَاقَلُوا عَنْهُ وَهَجَرُوهُ، فَدَخَلَ عَلِيٌّ الْكُوفَةَ فِي حَالَةٍ اللَّهُ بِهَا عَلِيمٌ.

     ✧ Section (What took place between ʿAlī and his companions after they finished fighting the Kharijites) Al-Haytham b. ʿAdī said in his book which he compiled on the Kharijites, and it is among the best that has been written on that subject, he said: ʿĪsā b. Dāb mentioned, saying: When ʿAlī, ؓ, returned from al-Nahrawān, he stood as a speaker before the people, and said after praising God and extolling Him and invoking blessing upon the Messenger of God, ﷺ: Now then, God has honored your victory, so turn from this moment of yours toward your enemy, the people of Syria. They rose up to him and said: O Commander of the Faithful, our arrows are spent, our swords are blunted, and our spearheads are worn down. Return with us to our garrison so that we may equip ourselves with the best of our gear, and perhaps the Commander of the Faithful will increase our numbers by the number of those who have left us and perished among us; for that will make us stronger against our enemy—and the one who spoke this was al-Ashʿath b. Qays al-Kindī—so he accepted their pledge of allegiance and returned with the people until he camped at al-Nukhaylah, and commanded them to keep to their camp, to devote themselves to fighting their enemy, and to reduce their visits to their women and children. They stayed with him for days adhering to his view and his word, then they slipped away until none of them remained with him except the leading men of his companions. ʿAlī then stood before them as a speaker and said: Praise be to God, the Originator of creation, the Splitter of the dawn, the Resurrector of the dead, and the Raiser of those in the graves. I bear witness that there is no god but God and that Muḥammad is His servant and His messenger. I enjoin you to fear God, for the best means by which a servant draws near is faith, struggle in His path, and the word of sincerity; for that is the innate nature, and the establishment of prayer; for it is the religion, and the giving of alms; for it is among His obligatory duties, and the fast of the month of Ramaḍān; for it is a shield from His punishment, and the pilgrimage to the House; for it is a repeller of poverty and an expeller of sin, and the maintaining of kinship ties; for it increases wealth, delays the appointed term, and creates love among family, and secret charity; for it atones for sin and extinguishes the anger of the Lord, and the doing of good; for it wards off an evil death and protects from the places of terror. Abound in the remembrance of God; for it is the best remembrance, and desire what God has promised the God-fearing; for God's promise is the truest promise, and follow the guidance of your Prophet, ﷺ, for it is the best guidance, and act according to his Sunnah; for it is the best of Sunnahs, and learn the Book of God; for it is the best discourse, and gain understanding in religion; for it is the spring of hearts, and seek healing through its light; for it is a cure for what is in the breasts, and recite it well; for it is the best narrative, and when it is recited to you, listen to it and be silent that you may receive mercy, and when you are guided to its knowledge, act according to what you know from it that you may be rightly guided; for the scholar who acts without knowledge is like the ignorant bewildered one who cannot go straight because of his ignorance. Rather, I have seen that the proof is greater and the regret more lasting for this scholar who has stripped himself of his knowledge, and his harm upon this ignorant one bewildered in his ignorance, and both of them are bewildered, led astray, and ruined. Do not waver lest you doubt, and do not doubt lest you disbelieve, and do not grant yourselves license lest you become heedless, and do not become heedless of the truth lest you lose. Verily, part of prudence is to trust, and part of trust is not to be deceived. The most sincere of you to himself is the most obedient of you to his Lord, and the most treacherous of you to himself is the most disobedient of you to his Lord. Whoever obeys God is safe and rejoices, and whoever disobeys God fears and regrets. Ask God for certainty, and desire from Him well-being, for the best thing that remains in the heart is certainty. The firmest of matters are their best, and their innovations are their worst. Every innovation is a heresy, and every innovator is a heretic, and whoever innovates has caused loss. No innovator introduces a heresy except that he abandons thereby a Sunnah. The defrauded is he who cheats his religion, and the tempted is he who loses his own soul. Indeed, showing off is part of polytheism, and sincerity is from action and faith. Gatherings of amusement cause the Qurʾān to be forgotten, and Satan attends them, and they call to every error. Conversation with women causes hearts to deviate and eyes to gaze at them, and they are the snares of Satan. Be truthful to God; for God is with those who are truthful, and avoid lying; for lying is apart from faith. Verily, the truthful one is upon the brink of deliverance and honor, and the liar is upon the brink of destruction and ruin and humiliation. Verily, speak the truth and you will be known by it, and act upon it and you will be among its people. Render trusts to those who entrusted you, maintain the kinship of those who cut you off, and return generously to those who deprived you, and when you make a covenant, fulfill it, and when you judge, be just. Do not boast of ancestors, do not revile one another with nicknames, do not jest, and let none of you backbite another. Help the weak, the oppressed, the debtors, and those in the path of God, the wayfarer, the beggars, and the freeing of slaves. Show mercy to the widow and the orphan, spread greetings of peace, and return the greeting to its people with the like of it or with something better. Cooperate in righteousness and piety, and do not cooperate in sin and aggression, and fear God; indeed, God is severe in punishment [al-Māʾidah: 2]. Honor the guest, be good to the neighbor, visit the sick, follow funerals, and be servants of God as brothers. Now then, the world has turned its back and announced its farewell, and the Hereafter has drawn near and looked forth with rising. The training ground is today, and tomorrow is the race. The prize and the goal are Paradise and the Fire. Verily, you are in days of respite, behind which is a swift, hasty appointed term. Whoever makes his work sincere for God in the days of his respite before his term arrives has done well in his work and attained his hope, and whoever falls short of that has lost his work and failed in his hope, and his hope has harmed him. Verily, work in desire and fear. If desire befalls you, thank God and join with it fear, and if fear befalls you, remember God and join with it desire; for God has promised the Muslims the best, and to the thankful He has promised increase. I have not seen the like of Paradise whose seeker sleeps, nor the like of the Fire whose fleer sleeps, nor anyone shrewder than an earner who earns something today and stores it for a day when stores will be of benefit and secrets will be tested, and the believer and the disbeliever will be gathered. Verily, he whom the truth does not benefit, falsehood harms him, and he who does not remain upright upon guidance, error drags him away, and he whom certainty does not benefit, doubt harms him, and he whose present does not benefit him, then his highest part is more elusive to him and his absent part is more incapable for him. Verily, you have been commanded to depart and shown the provision, so act according to what is intended. Verily, the two things I fear most for you are: long hope and following desire. Long hope makes one forget the Hereafter, and following desire turns one away from the truth. Verily, the world has journeyed away turning its back, and the Hereafter has journeyed forward approaching, and each has children. Be of the children of the Hereafter if you are able, and do not be of the children of the world; for today is action and no reckoning, and tomorrow is reckoning and no action. This is a great, eloquent, beneficial sermon, comprehensive of good and prohibitive of evil. It has corroborating transmissions from other connected sources, and praise and grace belong to God. Ibn Jarīr mentioned that when the people of Iraq refused to go with him to Syria, ʿAlī, ؓ, addressed them, reproached them, rebuked them, threatened them, and warned them, and recited to them verses of the Qurʾān concerning jihād from various sūrahs, and urged them to march against their enemy, but they refused that, opposed him, and did not agree with him, and they remained in their lands and turned away from him here. It is said: That was because of his killing the Kharijites; for they were their relatives and brothers, and they considered them the best and most virtuous of them because of their worship and their recitation, so they became sluggish toward him and abandoned him. ʿAlī entered al-Kūfah in a state of which God is All-Knowing.

279. Tarikh (al-Tabari) 2076No grade recorded

     قَالَ ابْنُ جَرِيرٍ وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ سَبْعٍ وَثَلَاثِينَ - عُبَيْدُ اللَّهِ بْنُ عَبَّاسٍ ; نَائِبُ عَلِيٍّ عَلَى الْيَمَنِ وَمَخَالِفِيهَا، وَكَانَ نَائِبَ مَكَّةَ قُثَمُ بْنُ الْعَبَّاسِ، وَعَلَى الْمَدِينَةِ تَمَّامُ بْنُ عَبَّاسٍ. وَقِيلَ: سَهْلُ بْنُ حُنَيْفٍ وَعَلَى الْبَصْرَةِ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَعَلَى قَضَائِهَا أَبُو الْأَسْوَدِ الدُّئَلِيُّ، وَعَلَى مِصْرَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ، وَأَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ مُقِيمٌ بِالْكُوفَةِ، وَمُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ بِالشَّامِ مُسْتَحْوِذٌ عَلَيْهَا. قُلْتُ: وَمِنْ نِيَّتِهِ أَنْ يَأْخُذَ بِلَادَ مِصْرَ مِنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ. بعث علي جعدة المخزومي إلى خراسان وَفِي هَذِهِ السَّنَةِ بَعَثَ عَلِيٌّ ؓ بَعْدَ مَرْجِعِهِ مِنْ صِفِّينَ جَعْدَةَ بْنَ هُبَيْرَةَ الْمَخْزُومِيَّ إِلَى خُرَاسَانَ  فَانْتَهَى إِلَى قَوْمٍ قَدْ كَفَرُوا وَامْتَنَعُوا، فَرَجَعَ، فَبَعَثَ مَكَانَهُ خُلَيْدَ بْنَ قُرَّةَ الْيَرْبُوعِيَّ، فَحَاصَرَ أَهْلَ نَيْسَابُورَ حَتَّى صَالَحُوهُ، وَصَالَحَهُ أَهْلُ مَرْوَ فَأَصَابَ جَارِيَتَيْنِ مِنْ أَبْنَاءِ الْمُلُوكِ فَنَزَلَتَا بِأَمَانٍ، فَبَعَثَ بِهِمَا إِلَى عَلِيٍّ ؓ فَأَعْطَاهُمَا بَعْضَ الدَّهَاقِينِ.

     ✧ Ibn Jarīr said: The people performed the pilgrimage in this year—I mean the year thirty-seven—under ʿUbayd Allāh b. ʿAbbās, ʿAlī's deputy over Yemen and its districts. The deputy over Makkah was Qutham b. al-ʿAbbās, and over Madinah was Tammām b. ʿAbbās. It was also said: Sahl b. Ḥunayf. Over Basra was ʿAbd Allāh b. ʿAbbās, and over its judiciary was Abū al-Aswad al-Duʾalī. Over Egypt was Muḥammad b. Abī Bakr al-Ṣiddīq. The Commander of the Faithful ʿAlī was residing in Kufa, while Muʿāwiyah b. Abī Sufyān was in Syria, having taken control of it. I say: It was his intention to seize the land of Egypt from Muḥammad b. Abī Bakr al-Ṣiddīq. ʿAlī sent Jaʿdah al-Makhzūmī to Khurasan In this year, after his return from Ṣiffīn, ʿAlī ؓ sent Jaʿdah b. Hubayrah al-Makhzūmī to Khurasan. He reached a people who had disbelieved and refused, so he returned. He sent in his place Khulayd b. Qurrah al-Yarbūʿī, who besieged the people of Naysābūr until they made peace with him, and the people of Marw made peace with him. He obtained two slave girls from the sons of kings, and they came under a pledge of safety, so he sent them to ʿAlī ؓ, and he gave them to one of the village headmen.

280. Tarikh (al-Tabari) 2077No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ الرَّبِيعُ بِنْتُ مُعَوِّذِ بْنِ عَفْرَاءَ الرَّبِيعُ بِنْتُ مُعَوِّذِ بْنِ عَفْرَاءَ   أَسْلَمَتْ وَبَايَعَتْ رَسُولَ اللَّهِ ﷺ، وَحَدَّثَتْ عَنْهُ. وَكَانَتْ تَغْزُو مَعَ رَسُولِ اللَّهِ ﷺ فَتَخْدِمُ الْقَوْمَ وَتَرُدُّ الْقَتْلَى وَالْجَرْحَى إِلَى الْمَدِينَةِ. خَبَّابُ بْنُ الْأَرَتِّ بْنِ جَنْدَلَةَ خَبَّابُ بْنُ الْأَرَتِّ بْنِ جَنْدَلَةَ   كَانَ قَدْ أَصَابَهُ سِبَاءٌ فَبِيعَ بِمَكَّةَ وَاشْتَرَتْهُ أُمُّ أَنْمَارٍ، وَهِيَ أُمُّ سِبَاعٍ الْخُزَاعِيَّةُ. وَيُقَالُ: بَلْ أُمُّ سِبَاعِ بْنِ عَبْدِ الْعُزَّى وَاحِدَةٌ، وَكَانَتْ خَتَّانَةً بِمَكَّةَ، وَهِيَ الَّتِي عَنَى حَمْزَةَ بْنَ عَبْدِ الْمُطَّلِبِ حِينَ قَالَ لِسِبَاعِ بْنِ عَبْدِ الْعُزَّى وَأُمِّهِ أُمِّ أَنْمَارٍ: هَلُمَّ يَا ابْنَ مُقَطِّعَةِ الْبُظُورِ، فَانْضَمَّ خَبَّابُ بْنُ الْأَرَتِّ إِلَى آلِ سِبَاعٍ، وَادَّعَى حِلْفَ بَنِي زُهْرَةَ بِهَذَا السَّبَبِ. وَكَانَ يُكَنَّى أَبَا عَبْدِ اللَّهِ وَأَسْلَمَ قَبْلَ أَنْ يَدْخُلَ رَسُولُ اللَّهِ ﷺ دَارَ الْأَرْقَمِ، وَقَبْلَ أَنْ يَدْعُوَ فِيهَا، وَكَانَ مِنَ الْمُسْتَضْعَفِينَ الَّذِينَ يُعَذَّبُونَ بِمَكَّةَ لِيَرْجِعَ عَنْ دِينِهِ  . وَشَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. عَنِ الشَّعْبِيِّ، قَالَ: دَخَلَ خَبَّابُ بْنُ الْأَرَتِّ عَلَى عُمَرَ فَأَجْلَسَهُ عَلَى مُتَّكَئِهِ، وَقَالَ: مَا عَلَى الْأَرْضِ أَحَدٌ أَحَقُّ بِهَذَا الْمَجْلِسِ مِنْ هَذَا إِلَّا رَجُلٌ وَاحِدٌ، قَالَ لَهُ خَبَّابٌ: مَنْ هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: بِلَالٌ، قَالَ: فَقَالَ خَبَّابٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا هُوَ بِأَحَقَّ مِنِّي، إِنَّ بِلَالًا كَانَ لَهُ مِنَ الْمُشْرِكِينَ مَنْ يَمْنَعَهُ اللَّهُ بِهِ وَلَمْ يَكُنْ لِي أَحَدٌ يَمْنَعُنِي، فَلَقَدْ رَأَيْتُنِي يَوْمًا أَخَذُونِي وَأَوْقَدُوا لِي نَارًا ثُمَّ سَلَقُونِي فِيهَا، ثُمَّ وَضَعَ رَجُلٌ رِجْلَهُ عَلَى صَدْرِي فَمَا اتَّقَيْتُ الْأَرْضَ إِلَّا بِظَهْرِي، قَالَ: ثُمَّ كَشَفَ عَنْ ظَهْرِهِ فَإِذَا هُوَ قَدْ بَرَصَ. وَعَنْ طَارِقِ بْنِ شِهَابٍ، قَالَ: عَادَ خَبَّابًا نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَقَالُوا: أَبْشِرْ يَا أَبَا عَبْدِ اللَّهِ، إِخْوَانُكَ تُقْدِمُ عَلَيْهِمْ غَدًا، فَبَكَى وَقَالَ: [عَلَيْهَا مِنْ حَالِي]، أَمَا إِنَّهُ لَيْسَ بِي جَزَعٌ، وَلَكِنْ ذَكَّرْتُمُونِي أَقْوَامًا وَسَمَّيْتُمُوهُمْ لِي إِخْوَانًا، وَإِنَّ أُولَئِكَ مَضَوْا وَأُجُورُهُمْ كَمَا هِيَ، وَإِنِّي أَخَافُ أَنْ يَكُونَ ثَوَابُ مَا تَذْكُرُونَ مِنْ تِلْكَ الْأَعْمَالِ مَا أُوتِينَا بَعْدَهُمْ. تُوفِي خَبَّابٌ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ ثَلَاثٍ وَسَبْعِينَ سَنَةً، وَهُوَ أَوَّلُ مَنْ دُفِنَ بِظَهْرِ الْكُوفَةِ  . خُزَيْمَةُ بْنُ ثَابِتِ بْنِ الْفَاكِهِ خُزَيْمَةُ بْنُ ثَابِتِ بْنِ الْفَاكِهِ بْنِ ثَعْلَبَةَ بْنِ عَامِرٍ، أَبُو عِمَارَةَ، وَهُوَ ذُو الشَّهَادَتَيْنِ  : عَنْ عِمَارَةَ بْنِ خُزَيْمَةَ بْنِ ثَابِتٍ، عَنْ عَمِّهِ - وَكَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ: أَنَّ النَّبِيَّ ﷺ ابْتَاعَ فَرَسًا مِنْ رَجُلٍ مِنَ الْأَعْرَابِ، فَاسْتَتْبَعَهُ رَسُولُ اللَّهِ ﷺ لِيُعْطِيَهُ ثَمَنَهُ، فَأَسْرَعَ النَّبِيُّ ﷺ الْمَشْيَ، وَأَبْطَأَ الْأَعْرَابِيُّ فَطَفِقَ رِجَالٌ يَلْقَوْنَ الْأَعْرَابِيَّ يُسَاوِمُونَهُ الْفَرَسَ وَلَا يَشْعُرُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَدِ ابْتَاعَهُ، حَتَّى زَادَ بَعْضُهُمُ الْأَعْرَابِيَّ فِي السَّوْمِ عَلَى ثَمَنِ الْفَرَسِ الَّذِي ابْتَاعَهُ رَسُولُ اللَّهِ ﷺ بِهِ. فَلَمَّا زَادَهُ نَادَى الْأَعْرَابِيُّ رَسُولَ اللَّهِ ﷺ وَقَالَ: إِنْ كُنْتَ مُبْتَاعًا هَذَا الْفَرَسَ فَابْتَعْهُ وَإِلَّا بِعْتُهُ. فَقَامَ رَسُولُ اللَّهِ ﷺ حِينَ سَمِعَ قَوْلَ الْأَعْرَابِيِّ حَتَّى أَتَاهُ الْأَعْرَابِيُّ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَلَسْتُ قَدِ ابْتَعْتُهُ مِنْكَ؟ " فَقَالَ الْأَعْرَابِيُّ: لَا وَاللَّهِ مَا بِعْتُكَهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "بَلَى قَدِ ابْتَعْتُهُ مِنْكَ" فَطَفِقَ النَّاسُ يَلُوذُونَ بِرَسُولِ اللَّهِ ﷺ وَبِالْأَعْرَابِيِّ وَهُمَا يَتَرَاجَعَانِ، وَطَفِقَ الْأَعْرَابِيُّ يَقُولُ: هَلُمَّ شَهِيدًا يُشْهِدُ لَكَ، فَمَنْ جَاءَ مِنَ الْمُسْلِمِينَ قَالَ لِلْأَعْرَابِيِّ: وَيْلَكَ، إِنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَكُنْ لِيَقُلْ إِلَّا حَقًّا، حَتَّى جَاءَ خُزَيْمَةُ بْنُ ثَابِتٍ، فَاسْتَمَعَ مُرَاجَعَةَ رَسُولِ اللَّهِ ﷺ وَمُرَاجَعَةَ الْأَعْرَابِيِّ، فَطَفِقَ الْأَعْرَابِيُّ يَقُولُ: هَلُمَّ شَهِيدًا يَشْهَدُ أَنِّي قَدْ بَايَعْتُكَ، فَقَالَ خُزَيْمَةُ: أَنَا أَشْهَدُ أَنَّكَ قَدْ بَايَعْتَهُ، فَأَقْبَلَ رَسُولُ اللَّهِ ﷺ عَلَى خُزَيْمَةَ فَقَالَ: بِمَ تَشْهَدُ؟ قَالَ: بِتَصْدِيقِكَ يَا رَسُولَ اللَّهِ، فَجَعَلَ رَسُولُ اللَّهِ ﷺ شَهَادَةَ خُزَيْمَةَ بِشَهَادَةِ رَجُلَيْنِ  . قَالَ مُحَمَّدُ بْنُ عُمَرَ: لَمْ يُسَمَّ لَنَا أَخُو خُزَيْمَةَ الَّذِي رَوَى هَذَا الْحَدِيثَ، وَكَانَ لَهُ أَخَوَانِ، [يُقَالُ لِأَحَدِهِمَا وَحْوَحٌ ] وَلَا عَقِبَ لَهُ، وَعَبْدُ اللَّهِ وَلَهُ عَقِبٌ. وَفِي طَرِيقٍ آخَرَ أَنَّهُ قَالَ: أَنَا أُصَدِّقُكَ بِخَبَرِ السَّمَاءِ، وَلَا أُصَدِّقُكَ بِمَا تَقُولُ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَكَانَتْ لَهُ رَايَةُ بَنِي خَطْمَةَ فِي يَوْمِ الْفَتْحِ، وَشَهِدَ صِفِّينَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، وَقُتِلَ يَوْمَئِذٍ. سَفِينَةُ مَوْلَى رَسُولِ اللَّهِ ﷺ سَفِينَةُ - مَوْلَى رَسُولِ اللَّهِ ﷺ وَاسْمُهُ مِهْرَانُ، وَيُكَنَّى أَبَا عَبْدِ الرَّحْمَنِ  : اشْتَرَتْهُ أُمُّ سَلَمَةَ فَأَعْتَقَتْهُ وَاشْتَرَطَتْ عَلَيْهِ يَخْدُمُ رَسُولَ اللَّهِ ﷺ مَا عَاشَ. عَنْ سَعِيدُ بْنُ جُهْمَانَ، قَالَ: سَأَلْتُ سَفِينَةَ عَنِ اسْمِهِ، فَقَالَ: سَمَّانِي رَسُولُ اللَّهِ ﷺ سَفِينَةَ، قُلْتُ: وَبِمَا سَمَّاكَ سَفِينَةَ ؟ قَالَ: خَرَجَ مَعَهُ أَصْحَابُهُ فَثَقُلَ عَلَيْهِمْ مَتَاعُهُمْ فَقَالَ لِي: ابْسُطْ لِي كُسَاكَ، فَبَسَطَهُ، فَحَوَّلُوا فِيهِ مَتَاعَهُمْ ثُمَّ حَمَلُوهُ عَلَيَّ، فَقَالَ لِي رَسُولُ اللَّهِ ﷺ: "احْمِلْ فَمَا أَنْتَ إِلَّا سَفِينَةُ". وَعَنْ سَفِينَةَ أَنَّهُ رَكِبَ سَفِينَةً فِي الْبَحْرِ، فَانْكَسَرَتْ بِهِمْ، قَالَ: فَتَعَلَّقْتُ بِشَيْءٍ مِنْهَا حَتَّى خَرَجْتُ إِلَى جَزِيرَةٍ، فَإِذَا فِيهَا الْأَسَدُ، فَقُلْتُ: أَبَا الْحَارِثِ، إِنَّمَا سَفِينَةُ مَوْلَى رَسُولِ اللَّهِ ﷺ، فَطَأْطَأَ رَأْسَهُ وَجَعَلَ يَدْفَعُنِي بِجَنْبَيْهِ، يَدُلُّنِي عَلَى الطَّرِيقِ فَلَمَّا خَرَجْتُ إِلَى الطَّرِيقِ هَمَّهُمْ فَظَنَنْتُ أَنَّهُ يُوَدِّعُنِي. سُحَيْمٌ عَبْدُ بَنِي الْحِسْحَاسِ سُحَيْمٌ، عَبْدُ بَنِي الْحِسْحَاسِ  : اشْتَرَاهُ عَبْدُ اللَّهِ بْنُ عَامِرٍ، فَأَهْدَاهُ إِلَى عُثْمَانَ بْنِ عَفَّانَ فَرَدَّهُ عَلَيْهِ وَقَالَ: لَا حَاجَةَ لَنَا فِيهِ، وَلَهُ أَشْعَارٌ كَثِيرَةٌ وَأَخْبَارٌ. حَدَّثَنَا مُحَمَّدُ بْنُ خَلَفٍ، قَالَ: قَالَ ابْنُ الْأَعْرَابِيِّ: كَانَ سُحَيْمٌ حَبَشِيًّا وَقَدْ أَدْرَكَ الْجَاهِلِيَّةَ. وَعَنْ يُوسُفَ بْنِ الْمَاجِشُونِ، قَالَ: اشْتَرَى عَبْدُ اللَّهِ بْنُ أَبِي رَبِيعَةَ سُحَيْمًا عَبْدَ بَنِي الْحَسْحَاسِ، وَكَتَبَ إِلَى عُثْمَانَ بْنِ عَفَّانَ: إِنِّي قَدِ ابْتَعْتُ لَكَ غُلَامًا حَبَشِيًّا شَاعِرًا، فَكَتَبَ إِلَيْهِ عُثْمَانُ: لَا حَاجَةَ لِي بِهِ، فَإِنَّمَا قُصَارَى الْعَبْدِ الشَّاعِرِ، إِنْ شَبِعَ تَشَبَّبَ بِنِسَائِهِمْ، وَإِنْ جَاعَ يَهْجُوهُمْ، فَرَدَّهُ عَبْدُ اللَّهِ فَاشْتَرَاهُ رَجُلٌ مِنْ بَنِي الْحَسْحَاسِ. وَكَانَ حَبَشِيًّا أَعْجَمِيَّ اللِّسَانِ يُنْشِدُ الشِّعْرَ. قَالَ الزُّبَيْرُ: وَحَدَّثَنِي عُمَرُ بْنُ أَبِي بَكْرٍ، عَنْ أَبِي صَالِحٍ الْفَقْعَسِيِّ، قَالَ: كَانَ سُحَيْمٌ عَبْدًا لِبَنِي الْحَسْحَاسِ حَبَشِيًّا شَاعِرًا، وَكَانَ يَهْوَى ابْنَةَ مَوْلَاهُ عَمِيرَةَ بِنْتِ أَبِي مَعْبَدٍ، وَيُكَنَّى عَنْ حُبِّهَا إِلَى أَنْ خَرَجَ مَوْلَاهُ أَبُو مَعْبَدٍ سَفَرًا، وَخَرَجَ بِهِ مَعَهُ، وَكَانَ أَبُو مَعْبَدٍ يَتَشَوَّقُ إِلَى ابْنَتِهِ وَيَقُولُ: عَمِيرَةَ وَدِّعْ إِنْ تَجَهَّزْتَ غَادِيًا [يُرَدِّدُ النِّصْفَ وَلَا يَزِيدُ عَلَيْهِ ثُمَّ قَالَ: ابْعُدْ يَا سُحَيْمُ، فَهَيَّجَ مِنْهُ مَا كَانَ بَاطِنًا فَقَالَ: عَمِيرَةَ وَدِّعْ إِنْ تَجَهَّزْتَ غَادِيًا] كَفَى الشَّيْبُ وَالْإِسْلَامُ لِلْمَرْءِ نَاهِيًا ثُمَّ بَنَى عَلَيْهَا وَأَتَمَّهَا قَصِيدَةً وَفَحَشَ فِيهَا فَقَالَ: وَبِتْنَا وِسَادَانَا [إِلَى عَلَجَانَةٍ     وَحِقْفٍ تَهَادَاهُ الرِّيَاحُ تَهَادَيَا] تَوَسِّدُنِي كَفًّا وَتُثْنِي بِمِعْصَمٍ     عَلَيَّ وَتَحْوِي رِجْلَهَا مِنْ وَرَائِيًا وَهَبَّتْ شَمَالًا آخِرَ اللَّيْلِ قُرَّةٌ     وَلَا ثَوْبَ إِلَّا دِرْعُهَا وَرِدَائِيَا فَمَا زَالَ ثَوْبِي طَيِّبًا مِنْ نَسِيمِهَا     إِلَى الْحَوْلِ حَتَّى أَنْهَجَ الثَّوْبُ بَالِيًا قَالَ: فَذَهَبَ بِهِ أَبُو مَعْبَدٍ إِلَى الْمَدِينَةِ لِيَبِيعَهُ بِهَا، فَقَالَ بَعْدَ أَنْ أَخْرَجَهُ بِهَا: وَمَا كُنْتُ أَخْشَى مَعْبَدًا أَنْ يَبِيعَنِي     بِشَيْءٍ وَلَوْ أَمْسَتْ أَنَامِلُهُ صِفْرَا أَخُوكُمْ وَمَوْلَى مَالِكُمْ وَرَبِيبُكُمْ     وَمَنْ قَدْ ثَوَّى فِيكُمْ وَعَاشَرَكُمْ دَهْرَا أَشَوْقًا وَلَمَّا يَمْضِ لِي غَيْرُ لَيْلَةٍ     فَكَيْفَ إِذَا سَارَ الْمَطِيُّ بِنَا عَشْرَا قَالَ: فَرَقَّ لَهُ وَرَدَّهُ، وَآلَ أَمْرُ سُحَيْمٍ أَنَّهُ أَحَبَّ امْرَأَةً مِنْ أَهْلِ بَيْتِ مَوْلَاهُ، فَأَخَذُوهُ وَأَحْرَقُوهُ. وَقَالَ ابْنُ قُتَيْبَةَ: سَقَوْهُ الْخَمْرَ وَعَرَضُوا عَلَيْهِ نِسْوَةً، فَلَمَّا مَرَّتْ بِهِ الَّتِي كَانَ يُتَّهُمُ بِهَا أَهْوَى إِلَيْهَا فَقَتَلُوهُ. عَبْدُ اللَّهِ بْنُ الْأَرْقَمِ عَبْدُ اللَّهِ بْنُ الْأَرْقَمِ بْنِ عَبْدِ يَغُوثَ [بْنِ وَهْبِ] بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ  : أَسْلَمَ يَوْمَ الْفَتْحِ، وَكَانَ يَكْتَبُ لِرَسُولِ اللَّهِ ﷺ وَلِأَبِي بَكْرٍ ؓ. وَكُتِبَ إِلَى رَسُولِ اللَّهِ ﷺ كِتَابٌ فَقَالَ: مَنْ يُجِيبُ؟ فَقَالَ ابْنُ الْأَرْقَمِ: أَنَا، فَأَجَابَ عَنْهُ ثُمَّ أَتَى إِلَى رَسُولِ اللَّهِ ﷺ فَأَعْجَبَهُ وَأَنْفَذَهُ. وَكَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ يُعْجِبُهُ ذَلِكَ وَيَقُولُ: أَصَابَ مَا أَرَادَ رَسُولُ اللَّهِ ﷺ، فَلَمْ يَزَلْ ذَلِكَ فِي قَلْبِهِ، فَلَمَّا وَلِيَ عُمَرُ اسْتَعْمَلَهُ عَلَى بَيْتِ الْمَالِ، وَقَالَ عُمَرُ: مَا رَأَيْتُ أَحَدًا أَخْشَى لِلَّهِ مِنْهُ. وَعَنْ أُمِّ بَكْرِ بِنْتِ الْمَنْصُورِ، عَنْ أَبِيهَا قَالَ: وَلَّى عُمَرُ بْنُ الْخَطَّابِ بَيْتَ مَالِ الْمُسْلِمِينَ عَبْدَ اللَّهِ بْنَ الْأَرْقَمِ الزُّهْرِيَّ، وَكَانَ عُمَرُ ؓ يَسْتَسْلِفُ مِنْ بَيْتِ الْمَالِ، فَإِذَا أَخْرَجَ الْعَطَاءَ جَاءَ عَبْدُ اللَّهِ فَتَقَاضَاهُ فَيُقْضِيهِ، فَلَمَّا وَلِيَ عُثْمَانُ أَقَرَّهُ عَلَى بَيْتِ الْمَالِ، وَكَانَ يَسْتَسْلِفُ مِنْهُ ثُمَّ يُقْضِيهِ كَعُمَرَ، ثُمَّ اجْتَمَعَ عِنْدَ عُثْمَانَ مَالٌ كَثِيرٌ وَحَضَرَ خُرُوجُ الْعَطَاءِ، فَقَالَ لَهُ عَبْدُ اللَّهِ: أَدِّ الْمَالَ الَّذِي اسْتَسْلَفْتَ، فَقَالَ لَهُ عُثْمَانُ: مَا أَنْتَ وَذَاكَ، إِنَّمَا أَنْتَ خَازِنٌ، فَخَرَجَ عَبْدُ اللَّهِ حَتَّى وَقَفَ عَلَى الْمِنْبَرِ فَصَاحَ بِالنَّاسِ، فَاجْتَمَعُوا فَأَخْبَرَهُمْ بِمَا قَالَ عُثْمَانُ وَقَالَ: هَذِهِ مَفَاتِيحُ بَيْتِ مَالِكُمْ. قَالَ ابنُ الجوزيّ: وَلَمَّا رَدَّ الْمَفَاتِيحَ اسْتَخْزَنَ عُثْمَانُ زَيْدَ بْنَ ثَابِتٍ. عَبْدُ اللَّهِ بْنُ خَبَّابِ بْنِ الْأَرَتِّ عَبْدُ اللَّهِ بْنُ خَبَّابِ بْنِ الْأَرَتِّ بْنِ جَنْدَلَةَ بْنِ سَعْدِ بْنِ خُزَيْمَةَ:   وَلِدَ فِي زَمَانِ رَسُولِ اللَّهِ ﷺ، وَكَانَ مَوْصُوفًا بِالْخَيْرِ وَالصَّلَاحِ، وَوَرَدَ الْمَدَائِنَ وَقَتَلَهُ الْخَوَارِجُ وَهُوَ بِالنَّهْرَوَانِ. فقد كَانَ مِنْزُلُهُ عَلَى شَطِ النَّهْرِ فَأَخْرَجُوهُ -الخوارج- مِنْ مَنْزِلِهِ، فَقَالُوا: حَدِّثْنَا بِحَدِيثٍ حَدَّثَكَهُ أَبُوكَ سَمِعَهُ مِنْ رَسُولِ اللَّهِ ﷺ، قَالَ: حَدَّثَنَا أَبِي، أَنَّهُ سَمِعَ مِنْ رَسُولِ اللَّهِ ﷺ يَقُولُ: "تَكُونُ فِتْنَةٌ الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ فِيهَا خَيْرٌ مِنَ السَّاعِي"، فَقَدَّمُوهُ إِلَى الْمَاءِ فَذَبَحُوهُ كَمَا تُذْبَحُ الشَّاةُ، فَسَالَ دَمُهُ فِي الْمَاءِ مِثْلَ الشِّرَاكِ مَا امْذَقَرَّ. قَالَ الْحَكَمُ: فَسَأَلْتُ أَبَا أَيُّوبَ: مَا امْذَقَرَّ؟ قَالَ: مَا اخْتَلَطَ. قَالَ: وَأَخْرَجُوا أُمَّ وَلَدِهِ فَشَقُّوا عَمَّا فِي بَطْنِهَا. فقاتلهم علي ؓ فقتلهم. عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحِ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحِ بْنِ الْحَارِثِ بْنِ حَبِيبِ بْنِ خُزَيْمَةَ  : أَسْلَمَ قَدِيمًا. حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ، قَالَ: أَسْلَمَ عَبْدُ اللَّهِ بْنُ سَعْدٍ قَدِيمًا، وَكَانَ يَكْتُبُ لِرَسُولِ اللَّهِ ﷺ الْوَحْيَ، فَرُبَّمَا أَمْلَى عَلَيْهِ رَسُولُ اللَّهِ ﷺ: "سَمِيعٌ عَلِيمٌ"، فَيَكْتُبُ "عَلِيمٌ حَكِيمٌ". فَيَقْرَأَهُ رَسُولُ اللَّهِ ﷺ وَيُقِرُّهُ، فَافْتُتِنَ عَبْدُ اللَّهِ بْنُ سَعْدٍ، وَقَالَ: مَا يَدْرِي مُحَمَّدٌ مَا يَقُولُ، إِنِّي لَأَكَتْبُ لَهُ مَا شِئْتُ، هَذَا الَّذِي يُوحَى إِلَيَّ كَمَا يُوحَى إِلَى مُحَمَّدٍ. وَخَرَجَ هَارِبًا مِنَ الْمَدِينَةِ إِلَى مَكَّةَ مُرْتَدًّا، فَأَهْدَرَ رَسُولُ اللَّهِ ﷺ دَمَهُ يَوْمَ الْفَتْحِ، فَجَاءَ إِلَى عُثْمَانَ بْنِ عَفَّانَ - وَكَانَ أَخَاهُ مِنَ الرَّضَاعَةِ - فَقَالَ: يَا أَخِي إِنِّي وَاللَّهِ اخْتَرْتُكَ عَلَى غَيْرِكَ فَاحْبِسْنِي هَاهُنَا، وَاذْهَبْ إِلَى رَسُولِ اللَّهِ ﷺ فَكَلِّمْهُ فِيَّ، فَإِنَّ مُحَمَّدًا إِنْ رَآنِي ضَرَبَ الَّذِي فِيهِ عَيْنَايَ، فَإِنَّ جُرْمِي أَعْظَمُ الْجُرْمِ، وَقَدْ جِئْتُ تَائِبًا، فَقَالَ عُثْمَانُ: بَلِ اذْهَبْ مَعِي، فَقَالَ: وَاللَّهِ لَئِنْ رَآنِي لَيَضْرِبَنَّ عُنُقِي فَقَدْ أَهْدَرَ دَمِي وَأَصْحَابُهُ يَطْلُبُونَنِي فِي كُلِ مَوْضِعٍ، فَقَالَ عُثْمَانُ: انْطَلِقْ مَعِي فَلَا يَقْتُلَنَّكَ إِنْ شَاءَ اللَّهُ. فَلَمْ يَرْعَ رَسُولُ اللَّهِ ﷺ إِلَّا بِعُثْمَانَ آخِذًا بِيَدِ عَبْدِ اللَّهِ ابْنِ أَبِي سَرْحٍ وَاقِفَيْنِ بَيْنَ يَدَيْهِ، فَأَقْبَلَ عُثْمَانُ عَلَى النَّبِيِّ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّ أُمَّهُ كَانَتْ تَحْمِلُنِي وَتُمْشِيهِ، وَتُرْضِعُنِي وَتَفْطِمُهُ، وَكَانَتْ تَلْطُفُنِي وَتَتْرُكُهُ فَهَبْهُ لِي، فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ﷺ وَجَعَلَ عُثْمَانُ كُلَّمَا أَعْرَضَ عَنْهُ النَّبِيُّ ﷺ بِوَجْهِهِ اسْتَقْبَلَهُ فَيُعِيدُ عَلَيْهِ هَذَا الْكَلَامَ، وَإِنَّمَا أَعْرَضَ النَّبِيُّ ﷺ إِرَادَةً أَنْ يَقُومَ رَجُلٌ فَيَضْرِبَ عُنُقَهُ لِأَنَّهُ لَمْ يُؤَمِّنْهُ. فَلَمَّا رَأَىَ أَلَّا يَقُومَ أَحَدٌ وَعُثْمَانُ قَدْ أَكَبَّ عَلَى رَسُولِ اللَّهِ ﷺ يُقَبِّلُ رَأْسَهُ وَهُوَ يَقُولُ: يَا رَسُولَ اللَّهِ تُبَايِعُهُ فِدَاكَ أَبِي وَأُمِّي، فَقَالَ رَسُولُ اللَّهِ ﷺ: "نَعَمْ"، ثُمَّ الْتَفَتَ إِلَى أَصْحَابِهِ فَقَالَ: "مَا مَنَعَكُمْ أَنْ يَقُومَ رَجُلٌ مِنْكُمْ إِلَى هَذَا الْكَلْبِ فَيَقْتُلَهُ" - أَوْ قَالَ: الْفَاسِقِ - فَقَالَ عَبَّادُ بْنُ بِشْرٍ: أَلَا أَوْمَأْتَ إِلَيَّ يَا رَسُولَ اللَّهِ، فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ إِنِّي لَأَتَّبِعُ طَرَفَكَ مِنْ كُلِّ نَاحِيَةٍ رَجَاءَ أَنْ تُشِيرَ إِلَيَّ فَأَضْرِبَ عُنُقَهُ - وَيُقَالُ: قَالَهُ أَبُو الْيُسْرِ، وَيُقَالُ: عُمَرُ بْنُ الْخَطَّابِ، وَلَعَلَّهُمْ قَالُوا جَمِيعًا - فَقَالَ النَّبِيُّ ﷺ: "إِنِّي لَا أَقْتُلُ بِالْإِشَارَةِ". وَقَالَ قَائِلٌ: إِنَّ النَّبِيَّ ﷺ قَالَ يَوْمَئِذٍ: "إِنَّ النَّبِيَّ لَا تَكُونُ لَهُ خَائِنَةُ الْأَعْيُنِ" فَبَايَعَهُ رَسُولُ اللَّهِ ﷺ عَلَى الْإِسْلَامِ، وَجَعَلَ عَبْدُ اللَّهِ بَعْدَ ذَلِكَ كُلَّمَا رَأَى رَسُولَ اللَّهِ ﷺ يَفِرُّ مِنْهُ، فَقَالَ عُثْمَانُ: يَا رَسُولَ اللَّهِ، نَرَاهُ يَفِرُّ مِنْكَ كُلَّمَا رَآكَ، فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ وَقَالَ: "أَوَلَمْ أُبَايِعهُ وَأُؤَمِّنهُ" قَالَ: بَلَى وَلَكِنَّهُ يَتَذَكَّرُ عِظَمَ جُرْمِهِ، فَقَالَ النَّبِيُّ ﷺ: "الْإِسْلَامُ يَجُبُّ مَا قَبْلَهُ" فَرَجَعَ عُثْمَانُ إِلَى عَبْدِ اللَّهِ بْنِ سَعْدٍ فَأَخْبَرَهُ فَكَانَ بَعْدَ ذَلِكَ يَأْتِي فَيُسَلِّمُ عَلَى رَسُولِ اللَّهِ ﷺ مَعَ النَّاسِ. وَشَهِدَ عَبْدُ اللَّهِ فَتْحَ مِصْرَ، وَاخْتَطَّ بِهَا، وَوَلَّاهُ إِيَّاهَا عُثْمَانُ، وَغَزَا إِفْرِيقِيَّةَ وَأَرْضَ النُّوبَةِ وَذَاتَ الصَّوَارِي مِنْ أَرْضِ الرُّومِ فِي الْبَحْرِ، ثُمَّ وَفَدَ عَلَى عُثْمَانَ، فَلَمَّا رَجَعَ مَنَعَهُ ابْنُ أَبِي حُذَيْفَةَ مِنْ دُخُولِ الْفُسْطَاطِ، فَمَضَى إِلَى عَسْقَلَانَ فَأَقَامَ بِهَا وَلَمْ يُبَايِعْ لِعَلِيٍّ وَلَا لِمُعَاوِيَةَ. تُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ. عَمَّارُ بْنُ يَاسِرِ عَمَّارُ بْنُ يَاسِرِ بْنِ مَالِكِ بْنِ كِنَانَةَ بْنِ قَيْسٍ، يُكَنَّى أَبَا الْيَقْظَانِ  : أَسْلَمَ بِمَكَّةَ قَدِيمًا فِي دَارِ الْأَرْقَمِ بَعْدَ بِضْعَةٍ وَثَلَاثِينَ رَجُلًا، وَهُوَ مَعْدُودٌ فِي السَّابِقِينَ الْأَوَّلِينَ مِنَ الْمُهَاجِرِينَ عُذِّبَ فِي اللَّهِ بِمَكَّةَ وَأَسْلَمَ هُوَ وَأَبَوْهُ وَأُمُّهُ سُمَيَّةُ مَوْلَاةِ أَبِي حُذَيْفَةَ بْنِ الْمُغِيرَةِ، وَكَانَتْ قُرَيْشٌ تُعَذِّبُهُمْ فِي الرَّمْضَاءِ لِيَرْجِعُوا عَنْ دِينِهِمْ، وَمَرَّ النَّبِيُّ ﷺ بِهِمْ وَهُمْ يُعَذَّبُونَ، فَقَالَ: "اصْبِرُوا آلَ يَاسِرٍ، فَإِنَّ مَوْعِدَكُمُ الْجَنَّةُ". وَكَانَ عَمَّارٌ يُعَذَّبُ حَتَّى لَا يَدْرِي مَا يَقُولُ، وَهُوَ أَوَّلُ مَنْ بَنَى مَسْجِدًا فِي بَيْتِهِ يُصَلِّي فِيهِ  . شَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا، وَكَانَ طَوِيلًا أَدِمًا مُضْطَرِبًا، أَشْهَلَ الْعَيْنَيْنِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، لَا يُغَيِّرُ شَيْبَهُ. عَنْ عَلِيٍّ ؓ قَالَ: اسْتَأْذَنَ عَمَّارٌ عَلَى النَّبِيِّ ﷺ فَعَرَفَ صَوْتَهُ، فَقَالَ: "مَرْحَبًا بِالطَّيِّبِ بْنِ الْمُطَيَّبِ". وَعَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ الْجَنَّةَ تَشْتَاقُ إِلَى ثَلَاثَةِ [نَفَرٍ]: عَلِيٍّ، وَعَمَّارٍ، وَسَلْمَانَ ". وَعَنْ عَمَّارِ بْنِ يَاسِرٍ، أَنَّهُ قَالَ وَهُوَ يَسِيرُ إِلَى صِفِّينَ عَلَى شَطِّ الْفُرَاتِ: اللَّهُمَّ لَوْ أَعْلَمُ أَنَّهُ أَرْضَى لَكَ عَنِّي أَنْ أَرْمِيَ بِنَفْسِيِّ مِنْ هَذَا الْجَبَلِ فَأَتَرَدَّى فَأَسْقُطُ فَعَلْتُ، وَلَوْ أَعْلَمُ أَنَّهُ أَرْضَى لَكَ عَنِّي أَنْ أُوقِدَ نَارًا عَظِيمَةً فَأَقَعَ فِيهَا فَعَلْتُ، اللَّهُمَّ لَوْ أَعْلَمُ أَنَّهُ أَرْضَى لَكَ عَنِّي أَنْ أُلْقِيَ نَفْسِي فِي الْمَاءِ فَأُغْرِقَ نَفْسِي فَعَلْتُ، فَإِنِّي لَا أُقَاتِلُ إِلَّا أُرِيدُ وَجْهَكَ، وَأَنَا أَرْجُو أَلَّا تُخَيِّبَنِي وَأَنَا أَرِيدُ وَجْهَكَ. وَعَنْ أَبِي سِنَانٍ الدُّؤَلِيِّ صَاحِبِ رَسُولِ اللَّهِ ﷺ، قَالَ: رَأَيْتُ عَمَّارَ بْنَ يَاسِرٍ دَعَا بِشَرَابٍ فَأُتِيَ بِقَدَحٍ مِنْ لَبَنٍ فَشَرِبَ مِنْهُ، ثُمَّ قَالَ: صَدَقَ اللَّهُ وَرَسُولُهُ، الْيَوْمَ أَلْقَى الْأَحِبَّةَ مُحَمَّدًا وَحِزْبَهُ، إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "إِنَّ آخِرَ شَيْءٍ تُزَوَّدَهُ مِنَ الدُّنْيَا صُحْفَةُ لَبَنٍ"  . حَدَّثَنَا مُحَمَّدُ بْنُ سَعْدٍ، قَالَ: عَمَّارُ بْنُ يَاسِرٍ مِنْ عَبْسٍ مِنَ الْيَمَنِ، حَلِيفٌ لِبَنِي مَخْزُومٍ، وَيُكَنَّى أَبَا الْيَقْظَانِ، قُتِلَ بِصِفِّينَ مَعَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ كَرَّمَ اللَّهُ وَجْهَهُ سَنَةَ سَبْعٍ وَثَلَاثِينَ وَهُوَ ابْنُ ثَلَاثٍ وَتِسْعِينَ سَنَةً، وَدُفِنَ هُنَاكَ. وَعَنْ عَاصِمِ بْنِ ضَمْرَةَ: أَنَّ عَلِيًّا صَلَّى عَلَى عَمَّارٍ وَلَمْ يُغَسِّلْهُ. قَالَ ابنُ الجوزيّ: وَقَدْ قِيلَ إِنَّ عَمَّارًا قُتِلَ وَهُوَ ابْنُ إِحْدَى وَتِسْعِينَ سَنَةً. وَقِيلَ: أَرْبَعٌ وَتِسْعِينَ، قَتَلَهُ أَبُو عَادِيَةَ الْمُزْنِيُّ، طَعَنَهُ بِرُمْحٍ فَسَقَطَ، فَلَمَّا وَقَعَ أَكَبَّ عَلَيْهِ رَجُلٌ آخَرُ فَاجْتَزَّ رَأْسَهُ، وَأَقْبَلَا يَخْتَصِمَانِ فِيهِ، كِلَاهُمَا يَقُولُ: أَنَا قَتَلْتُهُ، فَقَالَ عُمَرُو بْنُ الْعَاصِ: وَاللَّهِ إِنْ يَخْتَصِمَانِ إِلَّا فِي النَّارِ، فَسَمِعَهَا مِنْهُ مُعَاوِيَةُ، فَلَمَّا انْصَرَفَ الرَّجُلَانِ قَالَ مُعَاوِيَةُ لِعَمْرٍو: مَا رَأَيْتُ مِثْلَ مَا صَنَعَتْ قَوْمٌ بَذَلُوا أَنْفُسَهُمْ دُونَنَا تَقُولُ لَهُمَا: إِنَّكُمَا تَخْتَصِمَانِ فِي النَّارِ، فَقَالَ عَمْرٌو: هُوَ وَاللَّهِ ذَاكَ، وَاللَّهِ إِنَّكَ لَتَعْلَمُهُ، وَلَوَدِدْتُ أَنِّي مُتُّ قَبْلَ هَذَا بِعِشْرِينَ سَنَةً. قَتْلَى صِفِّينَ   وَقَدْ قُتِلَ فِي هَذِهِ السَّنَةِ فِي أَيَّامِ صِفِّينَ خَلْقٌ كَثِيرٌ وَجَمٌ غَفِيرٌ ; فَقِيلَ: قُتِلَ مِنْ أَهْلِ الشَّامِ خَمْسَةٌ وَأَرْبَعُونَ أَلْفًا، وَمِنْ أَهْلِ الْعِرَاقِ خَمْسَةٌ وَعِشْرُونَ أَلْفًا. وَقِيلَ: قُتِلَ مِنْ أَهْلِ الْعِرَاقِ أَرْبَعُونَ أَلْفًا مِنْ مِائَةٍ وَعِشْرِينَ أَلْفًا، وَقُتِلَ مِنْ أَهْلِ الشَّامِ عِشْرُونَ أَلْفًا مِنْ سِتِّينَ أَلْفًا. وَبِالْجُمْلَةِ فَقَدْ كَانَ فِي قَتْلَى الْفَرِيقَيْنِ أَعْيَانٌ وَمَشَاهِيرُ يَطُولُ اسْتِقْصَاؤُهُمْ. وَفِيمَا ذَكَرْنَا كِفَايَةٌ. وَاللَّهُ تَعَالَى أَعْلَمُ. وَقُتِلَ أُوَيْسٌ الْقَرَنِيُّ بِصِفِّينَ. وَقِيلَ: بَلْ مَاتَ بِدِمَشْقَ، ( وَقِيلَ: بِأَرْمِينِيَّةَ، وَقِيلَ: بِسِجِسْتَانَ ). وَفِيهَا قُتِلَ جُنْدُبُ بْنُ زُهَيْرٍ الْأَزْدِيُّ - وَهُوَ مِنَ الصَّحَابَةِ - مَعَ عَلِيٍّ. وَقُتِلَ بِصِفِّينَ أَيْضًا حَابِسُ بْنُ سَعْدٍ الطَّائِيُّ مَعَ مُعَاوِيَةَ - وَهُوَ خَالُ يَزِيدَ بْنِ عَدِيِّ بْنِ حَاتِمٍ - فَقَتَلَ يَزِيدُ قَاتِلَهُ غَدْرًا، فَأَرَادَ عَدِيٌّ إِسْلَامَهُ إِلَى أَوْلِيَاءِ الْمَقْتُولِ فَهَرَبَ إِلَى مُعَاوِيَةَ. وَمِمَّنْ شَهِدَ صِفِّينَ مَعَ عَلِيٍّ خُزَيْمَةُ بْنُ ثَابِتٍ ذُو الشَّهَادَتَيْنِ، وَلَمْ يُقَاتِلْ، فَلَمَّا قُتِلَ عَمَّارُ بْنُ يَاسِرٍ جَرَّدَ سَيْفَهُ وَقَاتَلَ حَتَّى قُتِلَ، وَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " تَقْتُلُ عَمَّارًا الْفِئَةُ الْبَاغِيَةُ "، وَقُتِلَ مَعَ عَلِيٍّ: سُهَيْلُ بْنُ عَمْرِو ( بْنِ أَبِي عُمَرَ ) الْأَنْصَارِيُّ - وَهُوَ بَدْرِيٌّ -. وَمِمَّنْ شَهِدَ وَقُتِلَ فِيهَا مَعَ عَلِيٍّ مِنَ الْمُهَاجِرِينَ: خَالِدُ بْنُ الْوَلِيدِ، وَلَهُ صُحْبَةٌ. ( شُرَيْحُ بْنُ هَانِئٍ: بِضَمِّ الشِّينِ، وَآخِرُهُ حَاءٌ مُهْمَلَةٌ. الْهَمْدَانِيُّ: بِفَتْحِ الْهَاءِ، وَسُكُونِ الْمِيمِ، وَفَتْحِ الدَّالِّ الْمُهْمَلَةِ، نِسْبَةً إِلَى هَمْدَانَ - قَبِيلَةٍ كَبِيرَةٍ مِنَ الْيَمَنِ -. حُمْرَةُ بْنُ مَالِكٍ: بِضَمِّ الْحَاءِ الْمُهْمَلَةِ، وَسُكُونِ الْمِيمِ، وَآخِرُهُ رَاءٌ. حُضَيْنُ بْنُ الْمُنْذِرِ: بِضَمِّ الْحَاءِ الْمُهْمَلَةِ، وَفَتْحِ الضَّادِ الْمُعْجَمَةِ. يَرِيمُ: بِفَتْحِ الْيَاءِ تَحْتَهَا نُقْطَتَانِ، وَكَسْرِ الرَّاءِ، وَسُكُونِ الْيَاءِ الثَّانِيَةِ، وَآخِرُهُ مِيمٌ. بُدَيْلُ بْنُ وَرْقَاءَ: بِضَمِّ الْبَاءِ الْمُوَحَّدَةِ، وَفَتْحِ الدَّالِ الْمُهْمَلَةِ. حَازِمُ بْنُ أَبِي حَازِمٍ: بِالْحَاءِ الْمُهْمَلَةِ. حَبَّةُ بْنُ جُوَيْنٍ: بِفَتْحِ الْحَاءِ الْمُهْمَلَةِ، وَالْبَاءِ الْمُشَدَّدَةِ الْمُوَحَّدَةِ. وَالْعُرَنِيُّ بِضَمِّ الْعَيْنِ الْمُهْمَلَةِ، وَفَتْحِ الرَّاءِ، وَآخِرُهُ نُونٌ ).

     ✧ Mention of the notables who died in this year Al-Rabīʿ bt. Muʿawwidh b. ʿAfrāʾ Al-Rabīʿ bt. Muʿawwidh b. ʿAfrāʾ She embraced Islam and gave allegiance to the Messenger of Allah ﷺ, and narrated from him. She used to go on military expeditions with the Messenger of Allah ﷺ, serving the people and bringing the slain and wounded back to Madinah. Khabbāb b. al-Aratt b. Jandalah Khabbāb b. al-Aratt b. Jandalah He had been taken captive and was sold in Makkah, and Umm Anmār, the mother of Sibāʿ al-Khuzāʿiyyah, purchased him. It is said: Rather, Umm Sibāʿ b. ʿAbd al-ʿUzzā is one and the same, and she was a circumciser in Makkah. She is the one Hamzah b. ʿAbd al-Muṭṭalib meant when he said to Sibāʿ b. ʿAbd al-ʿUzzā and his mother Umm Anmār: "Come here, O son of the cutter of clitorises!" Thus Khabbāb b. al-Aratt attached himself to the family of Sibāʿ, and he claimed alliance with Banū Zuhrah for this reason. His kunyah was Abū ʿAbd Allāh, and he embraced Islam before the Messenger of Allah ﷺ entered the house of al-Arqam and before he called people to Islam there. He was among the oppressed who were tortured in Makkah to make them renounce their religion. He witnessed Badr and all the battles with the Messenger of Allah ﷺ. From al-Shaʿbī, who said: Khabbāb b. al-Aratt entered upon ʿUmar, and he seated him on his own cushion and said: "There is no one on earth more entitled to this seat than this man, except one man." Khabbāb said to him: "Who is he, O Commander of the Faithful?" He said: "Bilāl." Khabbāb said: "O Commander of the Faithful, he is not more entitled than I. Bilāl had among the polytheists someone through whom Allah protected him, but I had no one to protect me. I remember a day when they seized me, lit a fire for me, then threw me into it, and then a man placed his foot on my chest, and I felt nothing of the ground except with my back." He said: Then he uncovered his back, and it had become leprous. And from Ṭāriq b. Shihāb, who said: A group of the Companions of the Messenger of Allah ﷺ visited Khabbāb and said: "Rejoice, O Abū ʿAbd Allāh, you will meet your brothers tomorrow." He wept and said: "[It is about my condition], indeed I am not grieved, but you reminded me of people whom you called my brothers. Those passed away with their rewards intact, and I fear that the reward of the deeds you mention may be what we have been given after them." Khabbāb died in al-Kūfah in this year at the age of seventy-three, and he was the first to be buried outside al-Kūfah. Khuzaymah b. Thābit b. al-Fākih Khuzaymah b. Thābit b. al-Fākih b. Thaʿlabah b. ʿĀmir, Abū ʿImārah, and he is Dhū al-Shahādatayn (the one with two testimonies): From ʿImārah b. Khuzaymah b. Thābit, from his uncle—who was among the Companions of the Messenger of Allah ﷺ—that the Prophet ﷺ bought a horse from a Bedouin man. The Messenger of Allah ﷺ asked him to follow him so he could give him its price. The Prophet ﷺ walked quickly while the Bedouin walked slowly. Men began meeting the Bedouin and haggling with him over the horse, not knowing that the Messenger of Allah ﷺ had already bought it, until one of them offered the Bedouin more than the price the Messenger of Allah ﷺ had paid. When he outbid, the Bedouin called out to the Messenger of Allah ﷺ and said: "If you are buying this horse, then buy it; otherwise I will sell it." The Messenger of Allah ﷺ stopped when he heard the Bedouin's words, until the Bedouin came to him. The Messenger of Allah ﷺ said: "Did I not buy it from you?" The Bedouin said: "No, by Allah, I did not sell it to you." The Messenger of Allah ﷺ said: "Yes, I bought it from you." People began gathering around the Messenger of Allah ﷺ and the Bedouin as they argued back and forth. The Bedouin kept saying: "Bring a witness who will testify for you." Whenever a Muslim came, he said to the Bedouin: "Woe to you! The Messenger of Allah ﷺ would never say anything but the truth," until Khuzaymah b. Thābit came and listened to the exchange between the Messenger of Allah ﷺ and the Bedouin. The Bedouin kept saying: "Bring a witness who will testify that I sold it to you." Khuzaymah said: "I testify that you sold it to him." The Messenger of Allah ﷺ turned to Khuzaymah and said: "On what basis do you testify?" He said: "By affirming your truthfulness, O Messenger of Allah." So the Messenger of Allah ﷺ made Khuzaymah's testimony equal to the testimony of two men. Muḥammad b. ʿUmar said: The brother of Khuzaymah who narrated this hadith was not named for us. He had two brothers; one was called Waḥwaḥ and had no descendants, and ʿAbd Allāh, who had descendants. In another report, he said: "I believe you regarding the news of heaven, so shall I not believe you regarding what you say?" Muḥammad b. ʿUmar said: He carried the banner of Banū Khaṭmah on the day of the conquest, and he witnessed Ṣiffīn with ʿAlī b. Abī Ṭālib ؓ, and he was killed on that day. Safīnah, the freed slave of the Messenger of Allah ﷺ Safīnah—the freed slave of the Messenger of Allah ﷺ—his name was Mihrān, and his kunyah was Abū ʿAbd al-Raḥmān: Umm Salamah purchased him and freed him, stipulating that he serve the Messenger of Allah ﷺ as long as he lived. From Saʿīd b. Juhmān, who said: I asked Safīnah about his name, and he said: "The Messenger of Allah ﷺ named me Safīnah (ship)." I said: "Why did he name you Safīnah?" He said: "He went out with his companions, and their baggage became heavy for them. He said to me: 'Spread your cloak for me.' So I spread it, and they put their baggage in it, then loaded it on me. The Messenger of Allah ﷺ said to me: 'Carry it, for you are but a ship.'" From Safīnah, that he boarded a ship at sea, and it broke with them. He said: "I clung to a piece of it until I reached an island, and there was a lion there. I said: 'O Abū al-Ḥārith, I am but Safīnah, the freed slave of the Messenger of Allah ﷺ.' It lowered its head and began pushing me with its sides, guiding me to the path. When I reached the path, it made a sound and I thought it was bidding me farewell." Suḥaym, the slave of Banū al-Ḥisḥās Suḥaym, the slave of Banū al-Ḥisḥās: ʿAbd Allāh b. ʿĀmir purchased him and gave him as a gift to ʿUthmān b. ʿAffān, who returned him and said: "We have no need of him." He has many poems and accounts. Muḥammad b. Khalaf narrated to us, saying: Ibn al-Aʿrābī said: Suḥaym was an Abyssinian and lived in the pre-Islamic era. From Yūsuf b. al-Mājishūn, who said: ʿAbd Allāh b. Abī Rabīʿah bought Suḥaym, the slave of Banū al-Ḥasḥās, and wrote to ʿUthmān b. ʿAffān: "I have bought for you an Abyssinian slave who is a poet." ʿUthmān wrote to him: "I have no need of him. The utmost of a slave poet is that if he is full, he makes love poetry about their women, and if he is hungry, he satirizes them." So ʿAbd Allāh returned him, and a man from Banū al-Ḥasḥās bought him. He was an Abyssinian with a non-Arab tongue who recited poetry. Al-Zubayr said: ʿUmar b. Abī Bakr narrated to me, from Abū Ṣāliḥ al-Faqʿasī, who said: Suḥaym was a slave of Banū al-Ḥasḥās, an Abyssinian poet. He loved the daughter of his master, ʿUmīrah bt. Abī Maʿbad, and he alluded to his love for her until his master Abū Maʿbad went on a journey, taking him along. Abū Maʿbad longed for his daughter and said: "ʿUmīrah, bid farewell if you prepare to depart in the morning," [repeating the hemistich and adding nothing to it, then he said: "Go away, O Suḥaym," which stirred what was hidden in him, and he said: "ʿUmīrah, bid farewell if you prepare to depart in the morning] — old age and Islam are enough to restrain a man." Then he built upon it and completed it as a poem, and he was obscene in it, saying: "We spent the night, our two pillows [toward a rugged mound and a sand dune that the winds drifted gently], She made me rest on a palm and bent over me with a wrist, And she drew her leg behind me. A cold north wind blew at the end of the night, And there was no cover but her shift and my cloak. My garment remained fragrant from her scent Until the year turned, and the garment wore out." He said: Then Abū Maʿbad took him to Madinah to sell him there. After he brought him there, he said: "I never feared that Maʿbad would sell me For anything, even if his fingertips became empty. Your brother, the master of your wealth, and your foster son, And one who stayed among you and lived with you for a long time. Is it longing, while not even a night has passed for me? How then when the mounts travel with us for ten nights?" He said: He felt compassion for him and returned him. The matter of Suḥaym ended with him loving a woman from the household of his master, so they seized him and burned him. Ibn Qutaybah said: They gave him wine to drink and presented women to him. When the one he was accused of loving passed by him, he leaned toward her, and they killed him. ʿAbd Allāh b. al-Arqam ʿAbd Allāh b. al-Arqam b. ʿAbd Yaghūth [b. Wahb] b. ʿAbd Manāf b. Zuhrah: He embraced Islam on the day of the conquest, and he wrote for the Messenger of Allah ﷺ and for Abū Bakr ؓ. A letter was written to the Messenger of Allah ﷺ, and he said: "Who will answer?" Ibn al-Arqam said: "I will." So he answered on his behalf, then came to the Messenger of Allah ﷺ, and he was pleased with it and sent it. ʿUmar b. al-Khaṭṭāb ؓ admired that and said: "He hit upon what the Messenger of Allah ﷺ intended." That remained in his heart, so when ʿUmar became caliph, he appointed him over the treasury. ʿUmar said: "I have never seen anyone more fearful of Allah than him." From Umm Bakr bt. al-Manṣūr, from her father, who said: ʿUmar b. al-Khaṭṭāb appointed ʿAbd Allāh b. al-Arqam al-Zuhrī over the treasury of the Muslims. ʿUmar ؓ used to borrow from the treasury, and when the stipends were distributed, ʿAbd Allāh would come and demand repayment, and he would pay him back. When ʿUthmān became caliph, he kept him in charge of the treasury, and he used to borrow from it and then repay, like ʿUmar. Then a large amount of money accumulated with ʿUthmān, and the time for distributing stipends came. ʿAbd Allāh said to him: "Pay back the money you borrowed." ʿUthmān said to him: "What is it to you? You are only a treasurer." So ʿAbd Allāh went out until he stood on the pulpit and shouted to the people. They gathered, and he informed them of what ʿUthmān had said and said: "These are the keys to your treasury." Ibn al-Jawzī said: When he returned the keys, ʿUthmān appointed Zayd b. Thābit as treasurer. ʿAbd Allāh b. Khabbāb b. al-Aratt ʿAbd Allāh b. Khabbāb b. al-Aratt b. Jandalah b. Saʿd b. Khuzaymah: He was born during the time of the Messenger of Allah ﷺ, and he was described as good and righteous. He came to al-Madāʾin, and the Khawārij killed him at al-Nahrawān. His house was on the bank of the river. The Khawārij brought him out of his house and said: "Narrate to us a hadith that your father narrated to you, which he heard from the Messenger of Allah ﷺ." He said: "My father narrated to me that he heard the Messenger of Allah ﷺ say: 'There will be a tribulation in which the one sitting is better than the one standing, and the one standing is better than the one walking.'" They brought him to the water and slaughtered him like a sheep is slaughtered. His blood flowed into the water like a strap, and it did not mix (madhqarra). Al-Ḥakam said: I asked Abū Ayyūb: "What is madhqarra?" He said: "It did not mix." He said: And they brought out his umm walad and split open what was in her belly. Then ʿAlī ؓ fought them and killed them. ʿAbd Allāh b. Saʿd b. Abī Sarḥ ʿAbd Allāh b. Saʿd b. Abī Sarḥ b. al-Ḥārith b. Ḥabīb b. Khuzaymah: He embraced Islam early. Muḥammad b. Saʿd narrated to us, saying: ʿAbd Allāh b. Saʿd embraced Islam early, and he used to write down the revelation for the Messenger of Allah ﷺ. Sometimes the Messenger of Allah ﷺ would dictate to him: "All-Hearing, All-Knowing," and he would write "All-Knowing, All-Wise." The Messenger of Allah ﷺ would read it and approve it. Then ʿAbd Allāh b. Saʿd was tempted, and he said: "Muḥammad does not know what he says. I write for him whatever I wish. This is what is revealed to me just as it is revealed to Muḥammad." He fled from Madinah to Makkah as an apostate. The Messenger of Allah ﷺ declared his blood lawful on the day of the conquest. He came to ʿUthmān b. ʿAffān—who was his foster brother—and said: "O my brother, by Allah, I have chosen you over others. Hide me here and go to the Messenger of Allah ﷺ and speak to him about me. If Muḥammad sees me, he will strike what is in my eyes, for my crime is the greatest of crimes, and I have come repentant." ʿUthmān said: "Rather, come with me." He said: "By Allah, if he sees me, he will strike my neck, for he has declared my blood lawful, and his companions are seeking me everywhere." ʿUthmān said: "Come with me, and he will not kill you, if Allah wills." The Messenger of Allah ﷺ was startled only by ʿUthmān holding the hand of ʿAbd Allāh b. Abī Sarḥ, standing before him. ʿUthmān approached the Prophet ﷺ and said: "O Messenger of Allah, his mother used to carry me and make him walk, nurse me and wean him, and she was kind to me and left him, so grant him to me." The Messenger of Allah ﷺ turned away from him. Whenever the Prophet ﷺ turned his face away, ʿUthmān would face him and repeat this speech. The Prophet ﷺ turned away only desiring that a man would rise and strike his neck, because he had not granted him safety. When he saw that no one would rise, and ʿUthmān had leaned over the Messenger of Allah ﷺ kissing his head and saying: "O Messenger of Allah, accept his allegiance, may my father and mother be your ransom," the Messenger of Allah ﷺ said: "Yes." Then he turned to his companions and said: "What prevented one of you from rising against this dog and killing him?"—or he said: "this sinner." ʿAbbād b. Bishr said: "Why did you not gesture to me, O Messenger of Allah? By the One who sent you with the truth, I was following your gaze from every direction, hoping that you would indicate to me and I would strike his neck." It is said that Abū al-Yusr said this, and it is said ʿUmar b. al-Khaṭṭāb, and perhaps they all said it. The Prophet ﷺ said: "I do not kill by gesture." A certain person said: The Prophet ﷺ said on that day: "A prophet does not have treacherous eyes." So the Messenger of Allah ﷺ accepted his allegiance upon Islam. After that, whenever ʿAbd Allāh saw the Messenger of Allah ﷺ, he would flee from him. ʿUthmān said: "O Messenger of Allah, we see him fleeing from you whenever he sees you." The Messenger of Allah ﷺ smiled and said: "Did I not accept his allegiance and grant him safety?" He said: "Yes, but he remembers the greatness of his crime." The Prophet ﷺ said: "Islam effaces what came before it." So ʿUthmān returned to ʿAbd Allāh b. Saʿd and informed him. After that, he would come and greet the Messenger of Allah ﷺ with the people. ʿAbd Allāh witnessed the conquest of Egypt, settled there, and ʿUthmān appointed him governor over it. He raided Ifrīqiyyah, the land of Nubia, and Dhāt al-Ṣawārī in the land of the Byzantines at sea. Then he came as a delegate to ʿUthmān. When he returned, Ibn Abī Ḥudhayfah prevented him from entering al-Fusṭāṭ, so he went to ʿAsqalān and stayed there. He did not give allegiance to ʿAlī or to Muʿāwiyah. He died there in this year. ʿAmmār b. Yāsir ʿAmmār b. Yāsir b. Mālik b. Kinānah b. Qays, his kunyah was Abū al-Yaqẓān: He embraced Islam in Makkah early, in the house of al-Arqam, after thirty-some men, and he is counted among the foremost of the emigrants. He was tortured for the sake of Allah in Makkah. He, his father, and his mother Sumayyah, the freedwoman of Abū Ḥudhayfah b. al-Mughīrah, embraced Islam. Quraysh used to torture them on the burning ground to make them renounce their religion. The Prophet ﷺ passed by them while they were being tortured and said: "Be patient, O family of Yāsir, for your appointment is Paradise." ʿAmmār was tortured until he did not know what he was saying. He was the first to build a mosque in his house to pray in. He witnessed Badr and all the battles with the Messenger of Allah ﷺ. He was tall, dark-skinned, restless, with reddish-brown eyes, broad-shouldered, and he did not dye his white hair. On the authority of ʿAlī ؓ who said: ʿAmmār sought permission to enter upon the Prophet ﷺ, and he recognized his voice, so he said: "Welcome to the good one, son of the good one." On the authority of Anas b. Mālik, who said: The Messenger of Allah ﷺ said: "Indeed Paradise longs for three individuals: ʿAlī, ʿAmmār, and Salmān." On the authority of ʿAmmār b. Yāsir, that he said while he was traveling to Ṣiffīn on the bank of the Euphrates: O Allah, if I knew that it were more pleasing to You for me that I throw myself from this mountain and fall down, I would do it; and if I knew that it were more pleasing to You for me that I kindle a great fire and fall into it, I would do it. O Allah, if I knew that it were more pleasing to You for me that I cast myself into the water and drown myself, I would do it. For I do not fight except desiring Your countenance, and I hope that You will not disappoint me while I desire Your countenance. On the authority of Abū Sinān al-Duʾalī, the Companion of the Messenger of Allah ﷺ, who said: I saw ʿAmmār b. Yāsir call for a drink, and a bowl of milk was brought to him, and he drank from it, then said: Allah and His Messenger have spoken the truth. Today I shall meet the beloved ones, Muḥammad and his party. Indeed the Messenger of Allah ﷺ said: "The last thing you will be provisioned with from this world is a bowl of milk." Muḥammad b. Saʿd narrated to us, saying: ʿAmmār b. Yāsir was from ʿAbs of Yemen, an ally of the Banū Makhzūm. He was given the kunyah Abū al-Yaqẓān. He was killed at Ṣiffīn with the Commander of the Faithful ʿAlī b. Abī Ṭālib, may Allah ennoble his face, in the year thirty-seven, at the age of ninety-three years, and he was buried there. On the authority of ʿĀṣim b. Ḍamrah: that ʿAlī prayed over ʿAmmār and did not wash him. Ibn al-Jawzī said: It has been said that ʿAmmār was killed when he was ninety-one years old. And it is said: ninety-four. Abū ʿĀdiyah al-Muzanī killed him; he thrust him with a spear and he fell. When he fell, another man bent over him and severed his head. They both came disputing over him, each saying: I killed him. ʿAmr b. al-ʿĀṣ said: By Allah, they are disputing only about the Fire. Muʿāwiyah heard this from him, and when the two men departed, Muʿāwiyah said to ʿAmr: I have not seen the like of what you have done with people who sacrificed themselves for us; you told them: You are disputing about the Fire. ʿAmr said: By Allah, it is that. By Allah, you know it. I wish I had died twenty years before this. The slain of Ṣiffīn. And in this year, during the days of Ṣiffīn, a great multitude and an enormous number were killed. It is said: Forty-five thousand of the people of Syria were killed, and twenty-five thousand of the people of Iraq. And it is said: Forty thousand of the people of Iraq were killed out of one hundred twenty thousand, and twenty thousand of the people of Syria were killed out of sixty thousand. In sum, among the slain of both parties were notable and famous men whose enumeration would be lengthy. In what we have mentioned there is sufficiency. And Allah, exalted is He, knows best. And Uways al-Qaranī was killed at Ṣiffīn. And it is said: rather he died in Damascus, and it is said: in Armenia, and it is said: in Sijistān. And in it Jundub b. Zuhayr al-Azdī was killed—and he was one of the Companions—with ʿAlī. And also at Ṣiffīn Ḥābis b. Saʿd al-Ṭāʾī was killed with Muʿāwiyah—and he was the maternal uncle of Yazīd b. ʿAdī b. Ḥātim—and Yazīd killed his killer treacherously. ʿAdī wanted to hand him over to the heirs of the slain man, but he fled to Muʿāwiyah. Among those who witnessed Ṣiffīn with ʿAlī was Khuzaymah b. Thābit, the possessor of two testimonies, and he did not fight. When ʿAmmār b. Yāsir was killed, he drew his sword and fought until he was killed, saying: I heard the Messenger of Allah ﷺ say: "ʿAmmār will be killed by the transgressing party." And with ʿAlī was killed Suhayl b. ʿAmr (b. Abī ʿUmar) al-Anṣārī—and he was a Badrī. Among those who witnessed and were killed in it with ʿAlī from the Muhājirūn: Khālid b. al-Walīd, and he had companionship. (Shurayḥ b. Hāniʾ: with a ḍammah on the shīn, and ending with an unpointed ḥāʾ. Al-Hamdānī: with a fatḥah on the hāʾ, a sukūn on the mīm, and a fatḥah on the unpointed dāl, an attribution to Hamdān—a large tribe of Yemen. Ḥumrah b. Mālik: with a ḍammah on the unpointed ḥāʾ, a sukūn on the mīm, and ending with a rāʾ. Ḥuḍayn b. al-Mundhir: with a ḍammah on the unpointed ḥāʾ, and a fatḥah on the pointed ḍād. Yarīm: with a fatḥah on the yāʾ with two dots beneath it, a kasrah on the rāʾ, a sukūn on the second yāʾ, and ending with a mīm. Budayl b. Warqāʾ: with a ḍammah on the unified bāʾ, and a fatḥah on the unpointed dāl. Ḥāzim b. Abī Ḥāzim: with the unpointed ḥāʾ. Ḥabbah b. Juwayn: with a fatḥah on the unpointed ḥāʾ, and the doubled unified bāʾ. And al-ʿUranī: with a ḍammah on the unpointed ʿayn, a fatḥah on the rāʾ, and ending with a nūn.)

281. Tarikh (al-Tabari) 2078No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَثَلَاثِينَ بعث معاوية عمرو بن العاص إلى مصر فِيهَا بَعَثَ مُعَاوِيَةُ عَمْرَو بْنَ الْعَاصِ إِلَى دِيَارِ مِصْرَ لِيَأْخُذَهَا مِنْ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ.  وَاسْتَنَابَ مُعَاوِيَةُ عَمْرًا عَلَيْهَا، وَذَلِكَ كَمَا سَنُبَيِّنُهُ. وَقَدْ كَانَ عَلِيٌّ، ؓ، اسْتَنَابَ عَلَيْهَا قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ، وَانْتَزَعَهَا مِنْ يَدِ مُحَمَّدِ بْنِ أَبِي حُذَيْفَةَ، وَقَدْ كَانَ أَخَذَهَا مِنَ ابْنِ أَبِي سَرْحٍ نَائِبِ عُثْمَانَ عَلَيْهَا، وَكَانَ عُثْمَانُ قَدْ عَزَلَ عَنْهَا عَمْرَو بْنَ الْعَاصِ، وَكَانَ عَمْرٌو هُوَ الَّذِي افْتَتَحَهَا، كَمَا تَقَدَّمَ ذَلِكَ، ثُمَّ إِنَّ عَلِيًّا عَزَلَ عَنْهَا قَيْسَ بْنَ سَعْدٍ، وَوَلَّى عَلَيْهَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ، وَكَانَ قَيْسٌ كُفْئًا لِمُعَاوِيَةَ وَعَمْرٍو، فَلَمَّا وُلِّيَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ لَمْ يَكُنْ فِيهِ قُوَّةٌ تُعَادِلُ مُعَاوِيَةَ وَعَمْرًا، وَحِينَ عُزِلَ قَيْسُ بْنُ سَعْدٍ عَنْهَا رَجَعَ إِلَى الْمَدِينَةِ، ثُمَّ سَارَ إِلَى عَلِيٍّ بِالْعِرَاقِ فَكَانَ مَعَهُ. وَكَانَ مُعَاوِيَةُ يَقُولُ: وَاللَّهِ لَقَيْسُ بْنُ سَعْدٍ عِنْدَ عَلِيٍّ أَبْغَضُ إِلَيَّ مِنْ مِائَةِ أَلْفِ مُقَاتِلٍ تَكُونُ مَعَهُ بَدَلَهُ. فَلَمَّا فَرَغَ عَلِيٌّ مِنْ صِفِّينَ، وَبَلَغَهُ أَنَّ أَهْلَ مِصْرَ قَدِ اسْتَخَفُّوا بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ ; لِكَوْنِهِ شَابًّا ابْنَ سِتٍّ وَعِشْرِينَ سَنَةً، أَوْ نَحْوَ ذَلِكَ عَزَمَ عَلِيٌّ عَلَى رَدِّ قَيْسِ بْنِ سَعْدٍ إِلَيْهَا، وَكَانَ عَلِيٌّ قَدْ جَعَلَهُ عَلَى شُرَطَتِهِ. وَقِيلَ: إِنَّهُ اسْتَمَرَّ بِقَيْسٍ عِنْدَهُ، وَوَلَّى الْأَشْتَرَ النَّخَعِيَّ مِصْرَ، وَقَدْ كَانَ نَائِبَهُ عَلَى الْمَوْصِلِ وَنَصِيبِينَ، فَكَتَبَ إِلَيْهِ فَاسْتَقْدَمَهُ عَلَيْهِ، وَوَلَّاهُ مِصْرَ. تَوْلِيَةُ الْأَشْتَرِ النَّخَعِيِّ مِصْرَ بَدَلَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ ومقتل الأشتر فَلَمَّا بَلَغَ مُعَاوِيَةَ تَوْلِيَةُ الْأَشْتَرِ النَّخَعِيِّ مِصْرَ بَدَلَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَعَلِمَ أَنَّ الْأَشْتَرَ سَيَمْنَعُهَا مِنْهُ ; لِجُرْأَتِهِ وَشَجَاعَتِهِ، فَسَارَ الْأَشْتَرُ إِلَيْهَا، فَلَمَّا بَلَغَ الْقُلْزُمَ اسْتَقْبَلَهُ الْجَايْسَارُ، وَهُوَ مُقَدَّمُ عَلِيٍّ عَلَى الْخَرَاجِ، فَقَدَّمَ إِلَيْهِ طَعَامًا، وَسَقَاهُ شَرَابًا مِنْ عَسَلٍ فَمَاتَ مِنْهُ، فَلَمَّا بَلَغَ ذَلِكَ مُعَاوِيَةَ وَعَمْرًا وَأَهْلَ الشَّامِ قَالُوا: إِنَّ لِلَّهِ لَجُنُودًا مِنْ عَسَلٍ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ فِي تَارِيخِهِ أَنَّ مُعَاوِيَةَ كَانَ قَدْ تَقَدَّمَ إِلَى هَذَا الرَّجُلِ فِي أَنْ يَحْتَالَ عَلَى الْأَشْتَرِ ; فَيَقْتُلَهُ، وَوَعَدَهُ عَلَى ذَلِكَ بِأُمُورٍ فَفَعَلَ ذَلِكَ. وَفِي هَذَا نَظَرٌ، وَبِتَقْدِيرِ صِحَّتِهِ فَإِنَّ مُعَاوِيَةَ يَسْتَجِيزُ قَتْلَ الْأَشْتَرِ ; لِأَنَّهُ مِنْ قَتَلَةِ عُثْمَانَ، ؓ. وَالْمَقْصُودُ أَنَّ مُعَاوِيَةَ وَأَهْلَ الشَّامِ فَرِحُوا فَرَحًا شَدِيدًا بِمَوْتِ الْأَشْتَرِ النَّخَعِيِّ تولية علي محمد بن أبي بكر ديار مصر بعد الأشتر مرة أخرى وَلَمَّا بَلَغَ ذَلِكَ عَلِيًّا تَأَسَّفَ عَلَى شَجَاعَتِهِ وَغَنَائِهِ، وَكَتَبَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ بِاسْتِقْرَارِهِ وَاسْتِمْرَارِهِ بِدِيَارِ مِصْرَ، وَلَكِنَّهُ ضَعُفَ جَأْشُهُ مَعَ مَا كَانَ فِيهِ مِنَ الْخِلَافِ عَلَيْهِ مِنَ الْعُثْمَانِيَّةِ الَّذِينَ بِبَلَدِ خِرِبْتَا، وَقَدْ كَانُوا اسْتَفْحَلَ أَمْرُهُمْ حِينَ انْصَرَفَ عَلِيٌّ مِنْ صِفِّينَ وَكَانَ مِنْ أَمْرِ التَّحْكِيمِ مَا كَانَ، وَحِينَ نَكَلَ أَهْلُ الْعِرَاقِ عَنْ قِتَالِ أَهْلِ الشَّامِ مَعَهُ. وَقَدْ كَانَ أَهْلُ الشَّامِ لَمَّا انْقَضَتِ الْحُكُومَةُ بِدُومَةِ الْجَنْدَلِ سَلَّمُوا عَلَى مُعَاوِيَةَ بِالْخِلَافَةِ، وَقَوِيَ أَمْرُهُمْ جِدًّا. فَعِنْدَ ذَلِكَ جَمَعَ مُعَاوِيَةُ أُمَرَاءَهُ ; عَمْرَو بْنَ الْعَاصِ، وَشُرَحْبِيلَ بْنَ السِّمْطِ، وَحَبِيبَ بْنَ مَسْلَمَةَ، وَعَبْدَ الرَّحْمَنِ بْنَ خَالِدِ بْنِ الْوَلِيدِ، وَالضَّحَّاكَ بْنَ قَيْسٍ، وَبُسْرَ بْنَ أَبِي أَرْطَاةَ، وَأَبَا الْأَعْوَرِ السُّلَمِيَّ، وَحَمْزَةَ بْنَ سِنَانٍ الْهَمْدَانِيَّ، وَغَيْرَهُمْ، فَاسْتَشَارَهُمْ فِي الْمَسِيرِ إِلَى مِصْرَ فَاسْتَجَابُوا لَهُ، وَقَالُوا: سِرْ حَيْثُ شِئْتَ فَنَحْنُ مَعَكَ. وَعَيَّنَ مُعَاوِيَةُ نِيَابَتَهَا لِعَمْرِو بْنِ الْعَاصِ إِذَا فَتَحَهَا، فَفَرِحَ بِذَلِكَ عَمْرٌو، ثُمَّ قَالَ لِمُعَاوِيَةَ: أَرَى أَنْ تَبْعَثَ إِلَيْهِمْ رَجُلًا مَعَهُ جُنْدٌ مَأْمُونٌ عَارِفٌ بِالْحَرْبِ، فَإِنَّ بِهَا جَمَاعَةً مِمَّنْ يُوَالِي عُثْمَانَ فَيُسَاعِدُونَهُ عَلَى حَرْبِ مَنْ خَالَفَهُمْ، فَقَالَ مُعَاوِيَةُ: لَكِنْ أَرَى أَنْ أَبْعَثَ إِلَى شِيعَتِنَا مِمَّنْ هُنَالِكَ كِتَابًا نُعْلِمُهُمْ بِقُدُومِنَا عَلَيْهِمْ، وَنَبْعَثُ إِلَى مُخَالِفِينَا كِتَابًا نَدْعُوهُمْ فِيهِ إِلَى الصُّلْحِ. وَقَالَ مُعَاوِيَةُ لِعَمْرِو بْنِ الْعَاصِ: إِنَّكَ يَا عَمْرُو رَجُلٌ بُورِكَ لَكَ فِي الْعَجَلَةِ، وَإِنِّي امْرُؤٌ بُورِكَ لِي فِي التُّؤَدَةِ. فَقَالَ عَمْرٌو: اعْمَلْ مَا أَرَاكَ اللَّهُ، وَمَا أَرَى أَمْرَكَ وَأَمْرَهُمْ إِلَّا سَيَصِيرُ إِلَى الْحَرْبِ الْعَوَانِ. فَكَتَبَ عِنْدَ ذَلِكَ مُعَاوِيَةُ إِلَى مَسْلَمَةَ بْنِ مَخْلَدٍ الْأَنْصَارِيِّ، وَإِلَى مُعَاوِيَةَ بْنَ حُدَيْجٍ السَّكُونِيِّ - وَهُمَا رَئِيسَا الْعُثْمَانِيَّةِ بِبِلَادِ مِصْرَ وَكَانَا مِمَّنْ لَمْ يُبَايِعُ عَلِيًّا، وَلَمْ يَأْتَمِرْ بِأَمْرِ نُوَّابِهِ بِمِصْرَ فِي نَحْوٍ مَنْ عَشَرَةَ آلَافٍ - يُخْبِرُهُمْ بِقُدُومِ الْجَيْشِ إِلَيْهِمْ سَرِيعًا، وَبَعَثَ بِهِ مَعَ مَوْلًى لَهُ يُقَالُ لَهُ: سُبَيْعٌ. فَلَمَّا وَصَلَ الْكِتَابُ إِلَى مَسْلَمَةَ وَمُعَاوِيَةَ بْنِ حُدَيْجٍ فَرِحَا بِهِ وَرَدَّا جَوَابَهُ بِالِاسْتِبْشَارِ وَالْمُعَاوَنَةِ وَالْمُنَاصَرَةِ لَهُ، وَلِمَنْ يَبْعَثُهُ مِنَ الْجَيْشِ. فَعِنْدَ ذَلِكَ جَهَّزَ مُعَاوِيَةُ عَمْرَو بْنَ الْعَاصِ فِي سِتَّةِ آلَافٍ، وَخَرَجَ مَعَهُ مُوَدِّعًا وَأَوْصَاهُ بِتَقْوَى اللَّهِ وَالرِّفْقِ وَالْمَهْلِ وَالتُّؤَدَةِ، وَأَنْ يَقْتُلَ مَنْ قَاتَلَ وَيَعْفُوَ عَمَّنْ أَدْبَرَ، وَأَنْ يَدْعُوَ النَّاسَ إِلَى الصُّلْحِ وَالْجَمَاعَةِ، فَإِذَا أَنْتَ ظَهَرْتَ فَلْيَكُنْ أَنْصَارُكَ آثَرَ النَّاسِ عِنْدَكَ. دخول عمرو بن العاص مصر فَسَارَ عَمْرٌو فَلَمَّا دَخَلَ مِصْرَ، اجْتَمَعَتْ عَلَيْهِ الْعُثْمَانِيَّةُ فَقَادَهُمْ، وَكَتَبَ إِلَى مُحَمَّدِ بْنِ أَبِي بَكْرٍ: أَمَّا بَعْدُ، فَتَنَحَّ عَنِّي بِدَمِكَ، فَإِنِّي لَا أُحِبُّ أَنْ يُصِيبَكَ مِنِّي ظُفُرٌ ; فَإِنَّ النَّاسَ قَدِ اجْتَمَعُوا بِهَذِهِ الْبِلَادِ عَلَى خِلَافِكَ وَرَفْضِ أَمْرِكَ، وَنَدِمُوا عَلَى اتِّبَاعِكَ، فَهُمْ مُسْلِمُوكَ لَوْ قَدِ الْتَقَتْ حَلْقَتَا الْبِطَانِ، فَاخْرُجْ مِنْهَا فَإِنِّي لَكَ لَمِنَ النَّاصِحِينَ وَالسَّلَامُ. وَبَعَثَ إِلَيْهِ عَمْرٌو أَيْضًا بِكِتَابِ مُعَاوِيَةَ إِلَيْهِ: أَمَّا بَعْدُ، فَإِنَّ غِبَّ الْبَغْيِ وَالظُّلْمِ عَظِيمُ الْوَبَالِ، وَإِنَّ سَفْكَ الدَّمِ الْحَرَامِ لَا يَسْلَمُ فَاعِلُهُ مِنَ النِّقْمَةِ فِي الدُّنْيَا، وَالتَّبِعَةِ الْمُوبِقَةِ فِي الْآخِرَةِ، وَإِنَّا لَا نَعْلَمُ أَحَدًا كَانَ أَشَدَّ خِلَافًا عَلَى عُثْمَانَ مِنْكَ حِينَ تَطْعَنُ بِمَشَاقِصِكَ بَيْنَ حُشَاشَتِهِ وَأَوْدَاجِهِ، ثُمَّ أَنْتَ تَظُنُّ أَنِّي عَنْكَ نَائِمٌ أَوْ لِفِعْلِكَ نَاسٍ، حَتَّى تَأْتِيَ فَتَتَأَمَّرَ عَلَى بِلَادٍ أَنْتِ بِهَا جَارِي، وَجُلُّ أَهْلِهَا أَنْصَارِي، وَقَدْ بَعَثْتُ إِلَيْكَ بِجُيُوشٍ يَتَقَرَّبُونَ إِلَى اللَّهِ بِجِهَادِكَ، وَلَنْ يُسَلِّمَكَ اللَّهُ مِنَ الْقَصَّاصِ أَيْنَمَا كُنْتَ، وَالسَّلَامُ. قَالَ: فَطَوَى مُحَمَّدُ بْنُ أَبِي بَكْرٍ الْكِتَابَيْنِ، وَبَعَثَ بِهِمَا إِلَى عَلِيٍّ وَأَعْلَمَهُ بِقُدُومِ عَمْرٍو إِلَى مِصْرَ فِي جَيْشٍ مِنْ قِبَلِ مُعَاوِيَةَ ; فَإِنْ كَانَتْ لَكَ بِأَرْضِ مِصْرَ حَاجَةٌ فَابْعَثْ إِلَيَّ بِأَمْوَالٍ وَرِجَالٍ، وَالسَّلَامُ. فَكَتَبَ إِلَيْهِ عَلِيٌّ يَأْمُرُهُ بِالصَّبْرِ وَبِمُجَاهَدَةِ الْعَدُوِّ، وَأَنَّهُ سَيَبْعَثُ إِلَيْهِ الرِّجَالَ وَالْأَمْوَالَ، وَيَمُدُّهُ بِالْجُيُوشِ. وَكَتَبَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ إِلَى مُعَاوِيَةَ كِتَابًا فِي جَوَابِ مَا قَالَ وَفِيهِ غِلْظَةٌ. وَكَذَلِكَ كَتَبَ إِلَى عَمْرِو بْنِ الْعَاصِ كِتَابًا فِيهِ كَلَامٌ غَلِيظٌ. وَقَامَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فِي النَّاسِ فَخَطَبَهُمْ وَحَثَّهُمْ عَلَى الْجِهَادِ وَمُنَاجَزَةِ مَنْ قَصَدَهُمْ مِنْ أَهْلِ الشَّامِ. وَتَقَدَّمَ عَمْرُو بْنُ الْعَاصِ إِلَى مِصْرَ فِي جُيُوشِهِ، وَمَنْ لَحِقَ بِهِ مِنَ الْعُثْمَانِيَّةِ، وَالْجَمِيعُ فِي قَرِيبٍ مِنْ سِتَّةَ عَشَرَ أَلْفًا. وَرَكِبَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فِي قَرِيبٍ مِنْ أَلْفَيْ فَارِسٍ وَهُمُ الَّذِينَ انْتَدَبُوا مَعَهُ مِنْ أَهْلِ مِصْرَ، وَقَدَّمَ بَيْنَ يَدَيْ جَيْشِهِ كِنَانَةَ بْنَ بِشْرٍ، فَجَعَلَ لَا يَلْقَى أَحَدًا مِنَ الشَّامِيِّينَ إِلَّا قَاتَلَهُمْ حَتَّى يُلْحِقَهُمْ مَغْلُوبِينَ إِلَى عَمْرِو بْنِ الْعَاصِ، مقتل محمد بن أبي بكر فَبَعَثَ عَمْرُو بْنُ الْعَاصِ إِلَيْهِ مُعَاوِيَةَ بْنَ حُدَيْجٍ، فَجَاءَهُ مِنْ وَرَائِهِ، وَأَقْبَلَ إِلَيْهِ الشَّامِيُّونَ حَتَّى أَحَاطُوا بِهِ مِنْ كُلِّ جَانِبٍ ; فَتَرَجَّلَ عِنْدَ ذَلِكَ كِنَانَةُ وَهُوَ يَقُولُ: وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا الْآيَةَ [ آلِ عِمْرَانَ: 145 ]. ثُمَّ قَاتَلَ حَتَّى قُتِلَ، وَتَفَرَّقَ أَصْحَابُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ عَنْهُ، وَرَجَعَ يَمْشِي فَرَأَى خَرِبَةً فَأَوَى إِلَيْهَا، وَدَخَلَ عَمْرُو بْنُ الْعَاصِ فُسْطَاطَ مِصْرَ، وَذَهَبَ مُعَاوِيَةُ بْنُ حُدَيْجٍ فِي طَلَبِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، فَمَرَّ بِعُلُوجٍ فِي الطَّرِيقِ فَقَالَ لَهُمْ: هَلْ مَرَّ بِكُمْ أَحَدٌ تَسْتَنْكِرُونَهُ ؟ قَالُوا: لَا. فَقَالَ رَجُلٌ مِنْهُمْ: إِنِّي رَأَيْتُ رَجُلًا جَالِسًا فِي هَذِهِ الْخَرِبَةِ. فَقَالَ: هُوَ هُوَ وَرَبِّ الْكَعْبَةِ. فَدَخَلُوا عَلَيْهِ فَاسْتَخْرَجُوهُ مِنْهَا - وَقَدْ كَادَ يَمُوتُ عَطَشًا - فَانْطَلَقَ أَخُوهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ إِلَى عَمْرِو بْنِ الْعَاصِ، وَكَانَ قَدْ قَدِمَ مَعَهُ إِلَى مِصْرَ، فَقَالَ: أَيُقْتَلُ أَخِي صَبْرًا ؟ فَبَعَثَ عَمْرُو بْنُ الْعَاصِ إِلَى مُعَاوِيَةَ بْنِ حُدَيْجٍ أَنْ يَأْتِيَهُ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ وَلَا يَقْتُلَهُ. فَقَالَ مُعَاوِيَةُ: كَلَّا وَاللَّهِ، أَيَقْتُلُونَ كِنَانَةَ بْنَ بِشْرٍ وَأَتْرُكُ مُحَمَّدَ بْنَ أَبِي بَكْرٍ، وَقَدْ كَانَ فِي مَنْ قَتَلَ عُثْمَانَ، وَقَدْ سَأَلَهُمْ عُثْمَانُ الْمَاءَ فَلَمْ يَسْقُوهُ ؟ وَقَدْ سَأَلَهُمْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ أَنْ يَسْقُوهُ شَرْبَةً مِنَ الْمَاءِ. فَقَالَ مُعَاوِيَةُ: لَا سَقَانِي اللَّهُ إِنْ سَقَيْتُكَ قَطْرَةً مِنَ الْمَاءِ أَبَدًا ; إِنَّكُمْ مَنَعْتُمْ عُثْمَانَ أَنْ يَشْرَبَ الْمَاءَ حَتَّى قَتَلْتُمُوهُ صَائِمًا مُحْرِمًا، فَتَلَقَّاهُ اللَّهُ بِالرَّحِيقِ الْمَخْتُومِ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ، أَنَّ مُحَمَّدَ بْنَ أَبِي بَكْرٍ نَالَ مِنْ مُعَاوِيَةَ بْنِ حُدَيْجٍ هَذَا وَشَتَمَهُ، وَمِنْ عَمْرِو بْنِ الْعَاصِ، وَمِنْ مُعَاوِيَةَ وَمِنْ عُثْمَانَ بْنِ عَفَّانَ أَيْضًا ; فَعِنْدَ ذَلِكَ غَضِبَ مُعَاوِيَةُ بْنُ حُدَيْجٍ، فَقَدَّمَهُ فَقَتَلَهُ، ثُمَّ جَعَلَهُ فِي جِيفَةِ حِمَارٍ فَأَحْرَقَهُ بِالنَّارِ. جزع عائشة ؓ من مقتل محمد بن أبي بكر فَلَمَّا بَلَغَ ذَلِكَ عَائِشَةَ جَزِعَتْ عَلَيْهِ جَزَعًا شَدِيدًا، وَضَمَّتْ عِيَالَهُ إِلَيْهَا، وَكَانَ فِيهِمُ ابْنُهُ الْقَاسِمُ، وَجَعَلَتْ تَدْعُو عَلَى مُعَاوِيَةَ وَعَمْرِو بْنِ الْعَاصِ دُبُرَ الصَّلَوَاتِ. وَذَكَرَ الْوَاقِدِيُّ أَنَّ عَمْرَو بْنَ الْعَاصِ قَدِمَ مِصْرَ فِي أَرْبَعَةِ آلَافٍ، فِيهِمْ أَبُو الْأَعْوَرِ السُّلَمِيُّ، فَالْتَقَوْا مَعَ الْمِصْرِيِّينَ بِالْمُسَنَّاةِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا حَتَّى قُتِلَ كِنَانَةُ بْنُ بِشْرِ بْنِ غَيَّاثِ التُّجِيبِيُّ، فَهَرَبَ عِنْدَ ذَلِكَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فَاخْتَبَأَ عِنْدَ رَجُلٍ يُقَالُ لَهُ: جَبَلَةُ بْنُ مَسْرُوقٍ. فَدَلَّ عَلَيْهِ فَجَاءَ مُعَاوِيَةُ بْنُ حُدَيْجٍ وَأَصْحَابُهُ فَأَحَاطُوا بِهِ فَخَرَجَ إِلَيْهِمْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ فَقَاتَلَ حَتَّى قُتِلَ. قَالَ الْوَاقِدِيُّ: وَكَانَ ذَلِكَ فِي صَفَرٍ مِنْ هَذِهِ السَّنَةِ. قَالَ الْوَاقِدِيُّ: وَلَمَّا قُتِلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ بَعَثَ عَلِيٌّ الْأَشْتَرَ النَّخَعِيَّ إِلَى مِصْرَ فَمَاتَ فِي الطَّرِيقِ. فَاللَّهُ أَعْلَمُ. مقتل محمد بن أبي حذيفة بن عتبة قَالَ: وَكَانَتْ أَذْرُحُ فِي شَعْبَانَ فِي هَذِهِ السَّنَةِ أَيْضًا، فَلَمَّا قُتِلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، كَتَبَ عَمْرُو بْنُ الْعَاصِ إِلَى مُعَاوِيَةَ يُخْبِرُهُ بِمَا كَانَ مِنَ الْأَمْرِ، وَأَنَّ اللَّهَ قَدْ فَتَحَ عَلَيْهِ بِلَادَ مِصْرَ وَرَجَعُوا إِلَى السَّمْعِ وَالطَّاعَةِ. وَقَدْ زَعَمَ هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ أَنَّ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ بْنِ عُتْبَةَ مُسِكَ فِي هَذِهِ السَّنَةِ بَعْدَ مَقْتَلِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ - وَقَدْ ذَكَرَ الْوَاقِدِيُّ وَغَيْرُهُ أَنَّ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ قُتِلَ فِي سَنَةِ سِتٍّ وَثَلَاثِينَ، كَمَا قَدَّمْنَا. فَاللَّهُ أَعْلَمُ. استحلال عمرو بن العاص مال قبطي من قبط مصر وَعَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ أَنَّ عَمْرَو بْنَ الْعَاصِ اسْتَحَلَّ مَالَ قِبْطِيٍّ مِنْ قِبْطِ مِصْرَ ; لِأَنَّهُ اسْتَقَرَّ عِنْدَهُ أَنَّهُ كَانَ يُظْهِرُ الرُّومَ عَلَى عَوْرَاتِ الْمُسْلِمِينَ - يَكْتُبُ إِلَيْهِمْ بِذَلِكَ - فَاسْتَخْرَجَ مِنْ مَالِهِ بِضْعًا وَخَمْسِينَ إِرْدَبًّا دَنَانِيرَ. قَالَ أَبُو صَالِحٍ: وَالْإِرْدَبُّ سِتُّ وَيْبَاتٍ، وَالْوَيْبَةُ مِثْلُ الْقَفِيزِ، وَاعْتَبَرْنَا الْوَيْبَةَ فَوَجَدْنَاهَا تِسْعًا وَثَلَاثِينَ أَلْفَ دِينَارٍ. قُلْتُ: فَعَلَى هَذَا يَكُونُ مَبْلَغُ مَا أَخَذَ مِنْهُ ثَلَاثَةَ عَشَرَ أَلْفَ أَلْفِ دِينَارٍ. حزن علي ؓ على مقتل محمد بن أبي بكر وترحمه عليه قَالَ أَبُو مِخْنَفٍ بِإِسْنَادِهِ: وَلَمَّا بَلَغَ عَلِيَّ بْنَ أَبِي طَالِبٍ مَقْتَلُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَمَا كَانَ مِنَ الْأَمْرِ، وَتَمَلُّكُ عَمْرٍو مِصْرَ، وَاجْتِمَاعُ النَّاسِ عَلَيْهِ وَعَلَى مُعَاوِيَةَ، قَامَ فِي النَّاسِ خَطِيبًا، فَحَثَّهُمْ عَلَى الْجِهَادِ وَالصَّبْرِ وَالْمَسِيرِ إِلَى أَعْدَائِهِمْ مِنَ الشَّامِيِّينَ وَالْمِصْرِيِّينَ، وَوَاعَدَهُمُ الْجَرَعَةَ بَيْنَ الْكُوفَةِ وَالْحِيرَةِ، فَلَمَّا كَانَ الْغَدُ خَرَجَ يَمْشِي إِلَيْهَا حَتَّى نَزَلَهَا فَلَمْ يَخْرُجْ إِلَيْهِ مِنْهُمْ أَحَدٌ، فَلَمَّا كَانَ الْعَشِيُّ بَعَثَ إِلَى أَشْرَافِهِمْ، فَدَخَلُوا عَلَيْهِ وَهُوَ حَزِينٌ كَئِيبٌ، فَقَامَ فِيهِمْ خَطِيبًا فَقَالَ: الْحَمْدُ لِلَّهِ عَلَى مَا قَضَى مِنْ أَمْرٍ، وَقَدَّرَ مِنْ فِعْلٍ، وَابْتَلَانِي بِكُمْ، وَبِمَنْ لَا يُطِيعُ إِذَا أَمَرْتُ، وَلَا يُجِيبُ إِذَا دَعَوْتُ، أَوَلَيْسَ عَجَبًا أَنَّ مُعَاوِيَةَ يَدْعُو الْجُفَاةَ الطَّغَامَ فَيَتَّبِعُونَهُ بِغَيْرِ عَطَاءٍ وَلَا مَعُونَةٍ وَيُجِيبُونَهُ فِي السَّنَةِ الْمَرَّتَيْنِ وَالثَّلَاثَ إِلَى أَيِّ وَجْهٍ شَاءَ، وَأَنَا أَدْعُوكُمْ - وَأَنْتُمْ أُولُو النُّهَى وَبَقِيَّةُ النَّاسِ - عَلَى الْمَعُونَةِ وَالْعَطَاءِ فَتَتَفَرَّقُونَ وَتَنْفِرُونَ عَنِّي وَتَعْصُونِي وَتَخْتَلِفُونَ عَلَيَّ ؟ فَقَامَ إِلَيْهِ مَالِكُ بْنُ كَعْبٍ الْهَمْدَانِيُّ، ثُمَّ الْأَرْحَبِيُّ، فَنَدَبَ النَّاسَ إِلَى امْتِثَالِ أَمْرِ عَلِيٍّ، وَالسَّمْعِ وَالطَّاعَةِ لَهُ، فَانْتَدَبَ أَلْفَانِ، فَأَمَّرَ عَلَيْهِمْ مَالِكَ بْنَ كَعْبٍ هَذَا، فَسَارَ بِهِمْ خَمْسًا ثُمَّ قَدِمَ عَلَى عَلِيٍّ جَمَاعَةٌ مِمَّنْ كَانَ مَعَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، بِمِصْرَ فَأَخْبَرُوهُ كَيْفَ وَقَعَ الْأَمْرُ، وَكَيْفَ قُتِلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ، وَكَيْفَ اسْتَقَرَّ أَمْرُ عَمْرٍو بِهَا. فَبَعَثَ إِلَى مَالِكِ بْنِ كَعْبٍ فَرَدَّهُ مِنَ الطَّرِيقِ ; وَذَلِكَ أَنَّهُ خَشِيَ عَلَيْهِمْ مِنْ أَهْلِ الشَّامِ قَبْلَ وُصُولِهِمْ إِلَى مِصْرَ. وَاسْتَقَرَّ أَمْرُ الْعِرَاقِيِّينَ عَلَى مُخَالَفَةِ عَلِيٍّ فِيمَا يَأْمُرُهُمْ بِهِ وَيَنْهَاهُمْ عَنْهُ، وَالْخُرُوجِ عَلَيْهِ، وَانْتِقَادِ أَحْكَامِهِ، وَرَدِّ أَقْوَالِهِ، وَحَلِّ إِبْرَامِهِ ; لِجَهْلِهِمْ وَقِلَّةِ عَقْلِهِمْ وَجَفَائِهِمْ وَغِلْظَتِهِمْ وَفُجُورِ كَثِيرٍ مِنْهُمْ. وَلَمَّا جَاءَ عَلِيًّا الْخَبَرُ عَنْ مِصْرَ وَمَا حَلَّ بِهَا، وَقَتْلُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، حَزِنَ عَلَى مُحَمَّدٍ حُزْنًا كَثِيرًا، وَتَرَحَّمَ وَرُئِيَ الْحُزْنُ وَالْكَآبَةُ عَلَيْهِ، مَعَ مَا اجْتَمَعَ عَلَيْهِ مِنْ مُخَالَفَةِ أَهْلِ الْعِرَاقِ لَهُ، ثُمَّ قَالَ لِلنَّاسِ: إِنِّي وَاللَّهِ بِمَوَاضِعِ الْحَرْبِ لَجَدِيرٌ خَبِيرٌ، وَإِنِّي لَأَعْرِفُ وَجْهَ الْحَزْمِ، وَأَقُومُ فِيكُمْ بِالرَّأْيِ الْمُصِيبِ فَأَسْتَصْرِخُكُمْ مُعْلِنًا، وَأُنَادِيكُمْ نِدَاءَ الْمُسْتَغِيثِ، وَلَا أَرَى فِيكُمْ مُغِيثًا، وَلَا تَسْمَعُونَ لِي قَوْلًا، وَلَا تُطِيعُونَ لِي أَمْرًا حَتَّى تَصِيرَ بِيَ الْأُمُورُ إِلَى عَوَاقِبِ الْمَسَاءَةِ، فَأَنْتُمْ وَاللَّهِ الْقَوْمُ لَا يُدْرَكُ بِكُمْ ثَأْرٌ، دَعَوْتُكُمْ إِلَى غِيَاثِ إِخْوَانِكُمْ مُنْذُ خَمْسِينَ لَيْلَةً فَتَجَرْجَرْتُمْ جَرْجَرَةَ الْجَمَلِ الْأَشْدَقِ، وَتَثَاقَلْتُمْ إِلَى الْأَرْضِ تَثَاقُلَ مَنْ لَيْسَتْ لَهُ نِيَّةٌ فِي جِهَادِ الْعَدُوِّ وَلَا اكْتِسَابِ الْأَجْرِ، ثُمَّ خَرَجَ إِلَيَّ مِنْكُمْ مَرَايِبُ كَأَنَّمَا يُسَاقُونَ إِلَى الْمَوْتِ وَهُمْ يَنْظُرُونَ فَأُفٍّ لَكُمْ. مخالفة الناس لعلي وشكوته لابن عباس ؓ ثُمَّ كَتَبَ عَلِيٌّ عِنْدَ ذَلِكَ إِلَى ابْنِ عَبَّاسٍ - وَهُوَ نَائِبُهُ عَلَى الْبَصْرَةِ - يَشْكُو إِلَيْهِ مَا يَلْقَاهُ مِنَ النَّاسِ مِنَ الْمُخَالَفَةِ وَيَقُولُ: إِنِّي دَعَوْتُهُمْ إِلَى غَوْثِ إِخْوَانِهِمْ ; فَمِنْهُمْ مَنْ أَتَى كَارِهًا، وَمِنْهُمُ الْمُعْتَذِرُ كَاذِبًا، أَسْأَلُ اللَّهَ أَنْ يَجْعَلَ لِي مِنْهُمْ فَرَجًا وَمَخْرَجًا وَأَنْ يُرِيحَنِي مِنْهُمْ عَاجِلًا، وَلَوْلَا مَا أُحَاوِلُ مِنَ الشَّهَادَةِ لَأَحْبَبْتُ أَنْ لَا أَبْقَى مَعَ هَؤُلَاءِ يَوْمًا وَاحِدًا، عَزْمُ اللَّهِ لَنَا وَلَكُمْ عَلَى تَقْوَاهُ وَهُدَاهُ، إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ. وَالسَّلَامُ. فَرَدَّ عَلَيْهِ ابْنُ عَبَّاسٍ يُسَلِّيهِ عَنِ النَّاسِ، وَيُعَزِّيهِ فِي مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَيَحُثُّهُ عَلَى مُلَاطَفَةِ النَّاسِ وَالصَّبْرِ عَلَى مُسِيئِهِمْ، فَإِنَّ ثَوَابَ اللَّهِ خَيْرٌ وَأَبْقَى. وَقَالَ لَهُ: إِنَّ النَّاسَ رُبَّمَا تَثَاقَلُوا ثُمَّ نَشَطُوا، فَارْفُقْ بِهِمْ يَا أَمِيرَ الْمُؤْمِنِينَ. ثُمَّ رَكِبَ ابْنُ عَبَّاسٍ مِنَ الْبَصْرَةِ إِلَى عَلِيٍّ، وَهُوَ بِالْكُوفَةِ، وَاسْتَخْلَفَ ابْنُ عَبَّاسٍ عَلَى الْبَصْرَةِ زِيَادًا. بعث معاوية عبد الله بن عمرو الحضرمي إلى البصرة وَفِي هَذَا الْعَامِ بَعَثَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ كِتَابًا مَعَ عَبْدِ اللَّهِ بْنِ عَمْرٍو الْحَضْرَمِيِّ إِلَى أَهْلِ الْبَصْرَةِ يَدْعُوهُمْ إِلَى الْإِقْرَارِ بِمَا حَكَمَ لَهُ بِهِ عَمْرُو بْنُ الْعَاصِ، فَلَمَّا قَدِمَهَا نَزَلَ عَلَى بَنِي تَمِيمٍ فَأَجَارُوهُ، فَنَهَضَ إِلَيْهِ زِيَادٌ وَبَعَثَ إِلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَعْيَنَ بْنَ ضُبَيْعَةَ فِي جَمَاعَةٍ مِنَ النَّاسِ، فَثَارُوا إِلَيْهِمْ فَاقْتَتَلُوا فَقُتِلَ أَعْيَنُ بْنُ ضُبَيْعَةَ أَمِيرُ السَّرِيَّةِ الَّتِي بَعَثَهَا عَلِيٌّ، فَكَتَبَ نَائِبُ ابْنِ عَبَّاسٍ زِيَادٌ إِلَى عَلِيٍّ يُعْلِمُهُ بِمَا وَقَعَ بِالْبَصْرَةِ مِنَ الْمُخَالَفَةِ بَعْدَ خُرُوجِ ابْنِ عَبَّاسٍ مِنْهَا، فَبَعَثَ عِنْدَ ذَلِكَ عَلِيٌّ جَارِيَةَ بْنَ قُدَامَةَ التَّمِيمِيَّ فِي خَمْسِينَ رَجُلًا إِلَى قَوْمِهِ بَنِي تَمِيمٍ، وَكَتَبَ مَعَهُ كِتَابًا إِلَيْهِمْ، فَرَجَعَ أَكْثَرُهُمْ عَنِ ابْنِ الْحَضْرَمِيِّ فَقَصَدَهُ جَارِيَةُ فَحَصَرَهَ فِي دَارٍ هُوَ وَجَمَاعَةٌ مَعَهُ - قِيلَ: كَانَ عَدَدُهُمْ أَرْبَعِينَ رَجُلًا. وَقِيلَ: سَبْعِينَ - فَحَرَّقَهُمْ بِالنَّارِ، بَعْدَ أَنْ أَعْذَرَ إِلَيْهِمْ وَأَنْذَرَهُمْ ; فَلَمْ يَقْبَلُوا وَلَمْ يَرْجِعُوا عَمَّا جَاءُوا لَهُ مِنْ جِهَةِ مُعَاوِيَةَ. قتال علي ؓ بني ناجية من الخوارج فَصْلٌ ( قِتَالُ عَلِيٍّ بَنِي نَاجِيَةَ مِنَ الْخَوَارِجِ   ) وَقَدْ صَحَّحَ ابْنُ جَرِيرٍ أَنَّ قِتَالَ عَلِيٍّ لِأَهْلِ النَّهْرَوَانِ كَانَ فِي هَذِهِ السَّنَةِ، وَكَذَلِكَ خُرُوجُ الْخِرِّيتِ بْنِ رَاشِدٍ النَّاجِيِّ كَانَ فِي هَذِهِ السَّنَةِ أَيْضًا، وَكَانَ مَعَ الْخِرِّيتِ ثَلَاثُمِائَةِ رَجُلٍ مِنْ قَوْمِهِ بَنِي نَاجِيَةَ - وَكَانَ مَعَ عَلِيٍّ بِالْكُوفَةِ - فَجَاءَ إِلَى عَلِيٍّ فَقَامَ بَيْنَ يَدَيْهِ وَقَالَ: وَاللَّهِ يَا عَلِيُّ لَا أُطِيعُ أَمْرَكَ وَلَا أُصَلِّي خَلْفَكَ إِنِّي لَكَ غَدًا لَمُفَارِقٌ. فَقَالَ لَهُ عَلِيٌّ: ثَكِلَتْكَ أُمُّكَ، إِذًا تَعْصِي رَبَّكَ، وَتَنْقُضُ عَهْدَكَ، وَلَا تَضُرُّ إِلَّا نَفْسَكَ، وَلِمَ تَفْعَلُ ذَلِكَ ؟ قَالَ: لِأَنَّكَ حَكَّمْتَ فِي الْكِتَابِ، وَضَعُفْتَ عَنْ قِيَامِ الْحَقِّ إِذْ جَدَّ الْجِدُّ، وَرَكَنْتَ إِلَى الْقَوْمِ الظَّالِمِينَ، فَأَنَا عَلَيْكَ زَارٍ وَعَلَيْكَ نَاقِمٌ، وَإِنَّا لَكُمْ جَمِيعًا مُبَايِنُونَ. ثُمَّ رَجَعَ إِلَى أَصْحَابِهِ فَسَارَ بِهِمْ نَحْوَ بِلَادِ الْبَصْرَةِ، فَبَعَثَ إِلَيْهِمْ عَلِيٌّ مَعْقِلَ بْنَ قَيْسٍ، ثُمَّ أَرْدَفَهُ بِخَالِدِ بْنِ مَعْدَانَ الطَّائِيِّ - وَكَانَ مِنْ أَهْلِ الصَّلَاحِ وَالدِّينِ وَالْبَأْسِ وَالنَّجْدَةِ - وَأَمَرَهُ أَنْ يَسْمَعَ لَهُ وَيُطِيعَ، فَلَمَّا اجْتَمَعُوا صَارُوا جَيْشًا وَاحِدًا، ثُمَّ خَرَجُوا فِي آثَارِ الْخِرِّيتِ وَأَصْحَابِهِ فَلَحِقُوهُمْ، وَقَدْ أَخَذُوا فِي جِبَالِ رَامَهُرْمُزَ قَالَ: فَصَفَفْنَا لَهُمْ ثُمَّ أَقْبَلْنَا إِلَيْهِمْ، فَجَعَلَ مَعْقِلٌ عَلَى مَيْمَنَتِهِ يَزِيدَ بْنَ مَعْقِلَ، وَعَلَى مَيْسَرَتِهِ مِنْجَابَ بْنَ رَاشِدٍ الضَّبِّيَّ، وَوَقَفَ الْخِرِّيتُ فِي مَنْ مَعَهُ مِنَ الْعَرَبِ فَكَانُوا مَيْمَنَةً، وَجَعَلَ مَنِ اتَّبَعَهُ مِنَ الْأَكْرَادِ وَالْعُلُوجِ مَيْسَرَةً. قَالَ: وَسَارَ فِينَا مَعْقِلُ بْنُ قَيْسٍ فَقَالَ: عِبَادَ اللَّهِ لَا تَبْدَأُوا الْقَوْمَ وَغُضُّوا أَبْصَارَكُمْ، وَأَقِلُّوا الْكَلَامَ، وَوَطِّنُوا أَنْفُسَكُمْ عَلَى الطَّعْنِ وَالضَّرْبِ، وَأَبْشِرُوا فِي قِتَالِهِمْ بِالْأَجْرِ، إِنَّمَا تُقَاتِلُونَ مَارِقَةً مَرَقَتْ مِنَ الدِّينِ، وَعُلُوجًا كَسَرُوا الْخَرَاجَ، وَلُصُوصًا وَأَكْرَادًا، فَإِذَا حَمَلْتُ فَشُدُّوا شَدَّةَ رَجُلٍ وَاحِدٍ. ثُمَّ تَقَدَّمَ فَحَرَّكَ دَابَّتَهُ تَحْرِيكَتَيْنِ، ثُمَّ حَمَلَ عَلَيْهِمْ فِي الثَّالِثَةِ وَحَمَلْنَا مَعَهُ جَمِيعًا، فَوَاللَّهِ مَا صَبَرُوا لَنَا سَاعَةً وَاحِدَةً حَتَّى وَلَّوْا مُنْهَزِمِينَ، وَقَتَلْنَا مِنَ الْعُلُوجِ وَالْأَكْرَادِ نَحْوًا مِنْ ثَلَاثِمِائَةٍ، وَفَرَّ الْخِرِّيتُ مُنْهَزِمًا حَتَّى لَحِقَ بِأَسْيَافَ - وَبِهَا جَمَاعَةٌ مِنْ قَوْمِهِ كَثِيرَةٌ - فَاتَّبَعُوهُ فَقَتَلُوهُ مَعَ جَمَاعَةٍ مِنْ أَصْحَابِهِ بِسَيْفِ الْبَحْرِ، قَتَلَهُ النُّعْمَانُ بْنُ صُهْبَانَ، وَقُتِلَ مَعَهُ فِي الْمَعْرَكَةِ مِائَةٌ وَسَبْعُونَ رَجُلًا. ثُمَّ ذَكَرَ ابْنُ جَرِيرٍ وَقَعَاتٍ كَثِيرَةً كَانَتْ فِيهَا بَيْنَ أَصْحَابِ عَلِيٍّ وَالْخَوَارِجِ. ثُمَّ قَالَ: حَدَّثَنِي عُمَرُ بْنُ شَبَّةَ، ثَنَا أَبُو الْحَسَنِ - يَعْنِي الْمَدَائِنِيَّ - عَلِيُّ بْنُ مُحَمَّدٍ عَنْ، عَلِيِّ بْنِ مُجَاهِدٍ، قَالَ: قَالَ الشَّعْبِيُّ: لَمَّا قَتَلَ عَلِيٌّ أَهْلَ النَّهْرَوَانِ، خَالَفَهُ قَوْمٌ كَثِيرُونَ، وَانْتَقَضَتْ أَطْرَافُهُ وَخَالَفَهُ بَنُو نَاجِيَةَ، وَقَدِمَ ابْنُ الْحَضْرَمِيِّ إِلَى الْبَصْرَةِ، وَانْتَقَضَ أَهْلُ الْجِبَالِ، وَطَمِعَ أَهْلُ الْخَرَاجِ فِي كَسْرِهِ، وَأَخْرَجُوا سَهْلَ بْنَ حُنَيْفٍ مِنْ فَارِسَ - وَكَانَ عَامِلًا عَلَيْهَا لِعَلِيٍّ - فَأَشَارَ ابْنُ عَبَّاسٍ بِزِيَادِ بْنِ أَبِيهِ أَنْ يُوَلِّيَهُ إِيَّاهَا فَوَلَّاهُ إِيَّاهَا، فَسَارَ إِلَيْهَا فِي السَّنَةِ الْآتِيَةِ فِي جَمْعٍ كَثِيرٍ، فَوَطِئَهُمْ حَتَّى أَدَّوُا الْخَرَاجَ. من حج بالناس في هذه السنة قَالَ ابْنُ جَرِيرٍ وَغَيْرُهُ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ قُثَمُ بْنُ الْعَبَّاسِ، نَائِبُ عَلِيٍّ عَلَى مَكَّةَ، وَكَانَ أَخُوهُ عُبَيْدُ اللَّهِ بْنُ عَبَّاسٍ نَائِبَ الْيَمَنِ، وَأَخُوهُمَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ نَائِبَ الْبَصْرَةِ، وَأَخُوهُمْ تَمَّامُ بْنُ عَبَّاسٍ نَائِبَ الْمَدِينَةِ، وَعَلَى خُرَاسَانَ خَالِدُ بْنُ قُرَّةَ الْيَرْبُوعِيُّ، وَقِيلَ: ابْنُ أَبْزَى، وَاسْتَقَرَّتْ مِصْرُ بِيَدِ مُعَاوِيَةَ، فَاسْتَنَابَ عَلَيْهَا عَمْرَو بْنَ الْعَاصِ. وَاللَّهُ أَعْلَمُ.

     ✧ Then the year thirty-eight began Muʿāwiyah sent ʿAmr b. al-ʿĀṣ to Egypt In it, Muʿāwiyah sent ʿAmr b. al-ʿĀṣ to the lands of Egypt to take it from Muḥammad b. Abī Bakr al-Ṣiddīq. Muʿāwiyah appointed ʿAmr as his deputy over it, and that is as we shall explain. ʿAlī, ؓ, had appointed over it Qays b. Saʿd b. ʿUbādah, and he had seized it from the hand of Muḥammad b. Abī Ḥudhayfah, who had taken it from Ibn Abī Sarḥ, ʿUthmān's deputy over it. ʿUthmān had dismissed ʿAmr b. al-ʿĀṣ from it, and ʿAmr was the one who had conquered it, as has preceded. Then ʿAlī dismissed Qays b. Saʿd from it and appointed Muḥammad b. Abī Bakr over it. Qays had been a match for Muʿāwiyah and ʿAmr, but when Muḥammad b. Abī Bakr was appointed, he did not have the strength to equal Muʿāwiyah and ʿAmr. When Qays b. Saʿd was dismissed from it, he returned to Madinah, then went to ʿAlī in Iraq and remained with him. Muʿāwiyah used to say: By Allah, Qays b. Saʿd being with ʿAlī is more hateful to me than a hundred thousand fighters who would be with him in his place. When ʿAlī finished from Ṣiffīn and learned that the people of Egypt had made light of Muḥammad b. Abī Bakr because he was a young man of twenty-six years or so, ʿAlī resolved to send Qays b. Saʿd back to it. ʿAlī had made him commander of his shurṭah. It is said that he kept Qays with him and appointed al-Ashtar al-Nakhaʿī over Egypt, and he had been his deputy over Mosul and Naṣībīn. He wrote to him, summoned him, and appointed him over Egypt. The appointment of al-Ashtar al-Nakhaʿī over Egypt in place of Muḥammad b. Abī Bakr and the killing of al-Ashtar When Muʿāwiyah learned of the appointment of al-Ashtar al-Nakhaʿī over Egypt in place of Muḥammad b. Abī Bakr, and knew that al-Ashtar would prevent it from him because of his boldness and courage, al-Ashtar set out toward it. When he reached al-Qulzum, al-Jāysār met him—he was ʿAlī's supervisor over the land tax—and he presented food to him and gave him a drink of honey, and he died from it. When that reached Muʿāwiyah, ʿAmr, and the people of Syria, they said: Indeed Allah has soldiers of honey. Ibn Jarīr mentioned in his History that Muʿāwiyah had previously instructed this man to contrive against al-Ashtar and kill him, and promised him things for that, so he did it. There is some question about this, and assuming it is true, Muʿāwiyah considered it permissible to kill al-Ashtar because he was one of the killers of ʿUthmān, ؓ. The point is that Muʿāwiyah and the people of Syria rejoiced greatly at the death of al-Ashtar al-Nakhaʿī. ʿAlī's appointment of Muḥammad b. Abī Bakr over the lands of Egypt again after al-Ashtar When that reached ʿAlī, he grieved over his courage and his service, and wrote to Muḥammad b. Abī Bakr confirming his continuation in the lands of Egypt. But his resolve weakened, along with the opposition against him from the ʿUthmānīs who were in the town of Khiribtā. Their affair had grown strong when ʿAlī returned from Ṣiffīn, and what happened with the arbitration happened, and when the people of Iraq held back from fighting the people of Syria with him. When the arbitration concluded at Dūmat al-Jandal, the people of Syria had acclaimed Muʿāwiyah as caliph, and their affair became very strong. At that point, Muʿāwiyah gathered his commanders: ʿAmr b. al-ʿĀṣ, Shuraḥbīl b. al-Simṭ, Ḥabīb b. Maslamah, ʿAbd al-Raḥmān b. Khālid b. al-Walīd, al-Ḍaḥḥāk b. Qays, Busr b. Abī Arṭāh, Abū al-Aʿwar al-Sulamī, Ḥamzah b. Sinān al-Hamdānī, and others, and consulted them about marching to Egypt. They responded to him and said: Go wherever you wish, we are with you. Muʿāwiyah designated its governorship for ʿAmr b. al-ʿĀṣ if he conquered it. ʿAmr rejoiced at that, then said to Muʿāwiyah: I think you should send to them a man with a trusted army, knowledgeable in war, for there is a group there who support ʿUthmān and will help him fight those who oppose them. Muʿāwiyah said: But I think I should send a letter to our partisans there informing them of our coming, and send to our opponents a letter calling them to peace. Muʿāwiyah said to ʿAmr b. al-ʿĀṣ: You, ʿAmr, are a man blessed in haste, and I am a man blessed in deliberateness. ʿAmr said: Do what Allah shows you, and I do not think your affair and theirs will end in anything but all-out war. At that point, Muʿāwiyah wrote to Maslamah b. Mukhallad al-Anṣārī and to Muʿāwiyah b. Ḥudayj al-Sakūnī—they were the two leaders of the ʿUthmānīs in the lands of Egypt, and they were among those who had not pledged allegiance to ʿAlī and did not obey the commands of his deputies in Egypt, with about ten thousand men—informing them of the army's swift arrival. He sent it with a mawlā of his called Subayʿ. When the letter reached Maslamah and Muʿāwiyah b. Ḥudayj, they rejoiced and replied with glad tidings, help, and support for him and for whomever he sent of the army. At that point, Muʿāwiyah equipped ʿAmr b. al-ʿĀṣ with six thousand men, and went out with him to bid farewell, advising him to fear Allah, to be gentle, to act deliberately and with patience, to kill those who fight and pardon those who turn away, and to call people to peace and unity. When you prevail, let your supporters be the most favored of people to you. The entry of ʿAmr b. al-ʿĀṣ into Egypt ʿAmr marched, and when he entered Egypt, the ʿUthmānīs gathered around him and he led them. He wrote to Muḥammad b. Abī Bakr: To proceed: withdraw from me with your blood, for I would not like any harm from me to befall you. The people in these lands have united against you and rejected your authority, and they regret following you. They will hand you over when the two ends of the girth meet. Leave it, for I am one of your sincere advisers. Peace. ʿAmr also sent him Muʿāwiyah's letter to him: To proceed: The consequence of transgression and injustice is a grave calamity, and shedding sacred blood—its doer is not safe from retribution in this world and the destructive burden in the hereafter. We do not know anyone more opposed to ʿUthmān than you when you thrust your spearheads between his throat and his jugular veins. Then you think I am asleep about you or forgetful of your deed, until you come and take command over lands where you are my neighbor and most of whose people are my supporters. I have sent against you armies who seek nearness to Allah by fighting you, and Allah will never let you escape retribution wherever you are. Peace. He said: Muḥammad b. Abī Bakr folded the two letters and sent them to ʿAlī, informing him of ʿAmr's arrival in Egypt with an army from Muʿāwiyah. If you have any need in the land of Egypt, send me money and men. Peace. ʿAlī wrote to him commanding him to be patient and to fight the enemy, and that he would send him men and money and reinforce him with armies. Muḥammad b. Abī Bakr wrote to Muʿāwiyah a letter in response to what he said, containing harshness. Likewise, he wrote to ʿAmr b. al-ʿĀṣ a letter containing harsh words. Muḥammad b. Abī Bakr stood among the people, delivered a sermon, and urged them to jihād and to fight those from the people of Syria who came against them. ʿAmr b. al-ʿĀṣ advanced into Egypt with his armies and those of the ʿUthmānīs who joined him, all together about sixteen thousand. Muḥammad b. Abī Bakr rode out with about two thousand horsemen—those who had volunteered with him from the people of Egypt. He placed before his army Kinānah b. Bishr, who encountered no one of the Syrians but fought them until he drove them defeated back to ʿAmr b. al-ʿĀṣ. The killing of Muḥammad b. Abī Bakr ʿAmr b. al-ʿĀṣ sent against him Muʿāwiyah b. Ḥudayj, who came upon him from behind, and the Syrians advanced until they surrounded him from every side. At that, Kinānah dismounted, saying: And no soul can die except by Allah's permission, at a decreed time [Āl ʿImrān: 145]. Then he fought until he was killed. Muḥammad b. Abī Bakr's companions scattered from him, and he went back on foot. He saw a ruin and took refuge in it. ʿAmr b. al-ʿĀṣ entered Fusṭāṭ of Egypt, and Muʿāwiyah b. Ḥudayj went in pursuit of Muḥammad b. Abī Bakr. He passed by some non-Arabs on the road and said to them: Did anyone pass by you whom you found strange? They said: No. One of them said: I saw a man sitting in this ruin. He said: It is he, by the Lord of the Kaʿbah. They entered upon him and brought him out—he was nearly dying of thirst. His brother ʿAbd al-Raḥmān b. Abī Bakr went to ʿAmr b. al-ʿĀṣ—he had come with him to Egypt—and said: Will my brother be killed in cold blood? ʿAmr b. al-ʿĀṣ sent to Muʿāwiyah b. Ḥudayj to bring him Muḥammad b. Abī Bakr and not kill him. Muʿāwiyah said: No, by Allah. They kill Kinānah b. Bishr and I leave Muḥammad b. Abī Bakr? He was among those who killed ʿUthmān. Did they not refuse ʿUthmān water when he asked? Muḥammad b. Abī Bakr asked them to give him a drink of water. Muʿāwiyah said: May Allah never give me drink if I ever give you a drop of water. You prevented ʿUthmān from drinking water until you killed him while fasting and in iḥrām, and Allah received him with the sealed nectar. Ibn Jarīr mentioned that Muḥammad b. Abī Bakr reviled this Muʿāwiyah b. Ḥudayj and insulted him, and ʿAmr b. al-ʿĀṣ, and Muʿāwiyah, and also ʿUthmān b. ʿAffān. At that, Muʿāwiyah b. Ḥudayj became angry, brought him forward, and killed him. Then he put him in the carcass of a donkey and burned him with fire. The grief of ʿĀʾishah ؓ over the killing of Muḥammad b. Abī Bakr When that reached ʿĀʾishah, she grieved deeply for him, took his family under her care—among them his son al-Qāsim—and began to supplicate against Muʿāwiyah and ʿAmr b. al-ʿĀṣ after the prayers. Al-Wāqidī mentioned that ʿAmr b. al-ʿĀṣ came to Egypt with four thousand men, among them Abū al-Aʿwar al-Sulamī, and they met the Egyptians at al-Musannāh and fought a fierce battle until Kinānah b. Bishr b. Ghayyāth al-Tujībī was killed. At that, Muḥammad b. Abī Bakr fled and hid with a man called Jabalah b. Masrūq. He was pointed out, and Muʿāwiyah b. Ḥudayj and his companions came and surrounded him. Muḥammad b. Abī Bakr came out to them and fought until he was killed. Al-Wāqidī said: That was in Ṣafar of this year. Al-Wāqidī said: When Muḥammad b. Abī Bakr was killed, ʿAlī sent al-Ashtar al-Nakhaʿī to Egypt, and he died on the way. Allah knows best. The killing of Muḥammad b. Abī Ḥudhayfah b. ʿUtbah He said: Adhruḥ was in Shaʿbān of this year as well. When Muḥammad b. Abī Bakr was killed, ʿAmr b. al-ʿĀṣ wrote to Muʿāwiyah informing him of what had happened and that Allah had opened for him the lands of Egypt, and they had returned to obedience. Hishām b. Muḥammad al-Kalbī claimed that Muḥammad b. Abī Ḥudhayfah b. ʿUtbah was seized in this year after the killing of Muḥammad b. Abī Bakr—though al-Wāqidī and others mentioned that Muḥammad b. Abī Ḥudhayfah was killed in the year thirty-six, as we have stated. Allah knows best. ʿAmr b. al-ʿĀṣ's declaring lawful the wealth of a Copt of Egypt From Yazīd b. Abī Ḥabīb: ʿAmr b. al-ʿĀṣ declared lawful the wealth of a Copt of the Copts of Egypt because it was established to him that he used to reveal the Muslims' weak points to the Byzantines—writing to them about that. He extracted from his wealth fifty-some irdabbs of dinars. Abū Ṣāliḥ said: An irdabb is six waybahs, and a waybah is like a qafīz. We examined the waybah and found it to be thirty-nine thousand dinars. I say: On this basis, the total of what he took from him would be thirteen million dinars. The grief of ʿAlī ؓ over the killing of Muḥammad b. Abī Bakr and his prayer for mercy on him Abū Mikhnaf said with his chain: When the killing of Muḥammad b. Abī Bakr reached ʿAlī b. Abī Ṭālib, along with what had happened, and ʿAmr's taking possession of Egypt, and the people's uniting behind him and Muʿāwiyah, he stood among the people as a preacher and urged them to jihād, patience, and marching against their enemies from the Syrians and Egyptians. He appointed for them al-Jarʿah between Kufa and al-Ḥīrah. The next day, he went out walking to it until he stopped there, but not one of them came out to him. In the evening, he sent for their nobles, and they entered upon him while he was sad and dejected. He stood among them as a preacher and said: Praise be to Allah for what He has decreed and determined, and for testing me with you and with those who do not obey when I command and do not respond when I call. Is it not astonishing that Muʿāwiyah calls the coarse rabble and they follow him without pay or support, and they answer him two or three times a year to whatever direction he wishes, while I call you—you who are people of understanding and the remnant of the people—with support and pay, and you disperse, flee from me, disobey me, and oppose me? Mālik b. Kaʿb al-Hamdānī, then al-Arḥabī, stood up to him and called on the people to comply with ʿAlī's command and to hear and obey him. Two thousand volunteered, and he appointed Mālik b. Kaʿb over them. He marched with them for five [days], then a group of those who had been with Muḥammad b. Abī Bakr in Egypt came to ʿAlī and informed him how the affair had occurred, how Muḥammad b. Abī Bakr was killed, and how ʿAmr's rule became established there. He sent to Mālik b. Kaʿb and brought him back from the road, fearing for them from the people of Syria before they reached Egypt. The affair of the Iraqis settled into opposing ʿAlī in what he commanded and forbade them, rebelling against him, criticizing his judgments, rejecting his words, and undoing his resolutions, because of their ignorance, lack of intellect, coarseness, harshness, and the wickedness of many of them. When the news from Egypt and what befell it and the killing of Muḥammad b. Abī Bakr came to ʿAlī, he grieved greatly for Muḥammad, prayed for mercy on him, and sadness and dejection were seen on him, along with the opposition of the people of Iraq that had gathered against him. Then he said to the people: By Allah, I am indeed worthy and knowledgeable of the positions of war. I know the face of sound judgment, and I stand among you with the right opinion. I cry out to you openly, and I call you with the call of one seeking help, but I see no helper among you, nor do you listen to my words or obey my command, until affairs lead me to evil ends. By Allah, you are a people with whom no vengeance is achieved. I called you to aid your brothers for fifty nights, and you rumbled like a slack-jawed camel and clung heavily to the ground like one who has no intention of fighting the enemy or earning reward. Then some of you came out to me as if they were being driven to death while they looked on. Fie on you. The people's opposition to ʿAlī and his complaint to Ibn ʿAbbās ؓ Then ʿAlī wrote at that time to Ibn ʿAbbās—who was his deputy over Baṣrah—complaining to him of the opposition he was encountering from the people, saying: “I called them to the aid of their brethren; of them some came unwillingly, and some excused themselves falsely. I ask Allah to grant me relief and a way out from them, and to give me rest from them soon. Were it not for the martyrdom I seek, I would have loved not to remain with these people for a single day. May Allah’s resolve be for us and for you upon fear of Him and His guidance; indeed, He is capable of all things. And peace.” Ibn ʿAbbās replied, consoling him about the people and condoling him for Muḥammad b. Abī Bakr, urging him to gentleness toward the people and patience with their wrongdoers, for Allah’s reward is better and more lasting. He said to him: “People sometimes become sluggish, then become active; so be gentle with them, O Commander of the Faithful.” Then Ibn ʿAbbās rode from Baṣrah to ʿAlī, who was in Kūfah, and Ibn ʿAbbās appointed Ziyād as his deputy over Baṣrah. Muʿāwiyah sent ʿAbd Allāh b. ʿAmr al-Ḥaḍramī to Baṣrah In this year Muʿāwiyah b. Abī Sufyān sent a letter with ʿAbd Allāh b. ʿAmr al-Ḥaḍramī to the people of Baṣrah, summoning them to acknowledge what ʿAmr b. al-ʿĀṣ had adjudicated for him. When he arrived, he alighted among the Banū Tamīm, who granted him protection. Ziyād rose against him, and ʿAlī b. Abī Ṭālib sent Aʿyan b. Ḍubayʿah with a group of people. They attacked them and fought, and Aʿyan b. Ḍubayʿah, the commander of the detachment that ʿAlī sent, was killed. Ziyād, the deputy of Ibn ʿAbbās, wrote to ʿAlī informing him of the opposition that had occurred in Baṣrah after Ibn ʿAbbās left it. At that point ʿAlī sent Jāriyah b. Qudāmah al-Tamīmī with fifty men to his people, the Banū Tamīm, and wrote a letter with him to them. Most of them turned away from Ibn al-Ḥaḍramī, so Jāriyah went after him and besieged him in a house with a group with him—it is said their number was forty men, and it is said seventy—and burned them with fire, after he had made the case clear to them and warned them; but they did not accept and did not turn back from what they had come for on behalf of Muʿāwiyah. ʿAlī’s fighting the Banū Nājiyah of the Khawārij Section: ʿAlī’s fighting the Banū Nājiyah of the Khawārij Ibn Jarīr has affirmed that ʿAlī’s fighting the people of Nahrawān was in this year, and likewise the rebellion of al-Khirrīt b. Rāshid al-Nājī was also in this year. With al-Khirrīt were three hundred men of his people, the Banū Nājiyah—and he was with ʿAlī in Kūfah. He came to ʿAlī, stood before him, and said: “By Allah, O ʿAlī, I will not obey your command nor pray behind you; tomorrow I shall part from you.” ʿAlī said to him: “May your mother be bereaved of you! Then you disobey your Lord, break your covenant, and harm none but yourself. Why would you do that?” He said: “Because you have arbitrated concerning the Book, and you weakened in upholding the truth when the matter became serious, and you inclined toward the wrongdoing people. I am critical of you and resentful of you, and we shall separate from all of you.” Then he returned to his companions and marched with them toward the lands of Baṣrah. ʿAlī sent Maʿqil b. Qays after them, then reinforced him with Khālid b. Maʿdān al-Ṭāʾī—who was a man of piety, religion, courage, and bravery—and commanded him to listen to him and obey him. When they gathered, they became one army, then they went out in pursuit of al-Khirrīt and his companions and caught up with them while they had entered the mountains of Rāmahurmuz. He said: We drew up in ranks against them, then advanced toward them. Maʿqil placed Yazīd b. Maʿqil on his right wing, and on his left wing Minjāb b. Rāshid al-Ḍabbī. Al-Khirrīt stood with the Arabs with him as a right wing, and he placed those who followed him of the Kurds and the non-Arab peasants as a left wing. He said: Maʿqil b. Qays moved among us and said: “Servants of Allah, do not begin against the people; lower your gazes, speak little, and steel yourselves for thrusting and striking. Rejoice in reward for fighting them; you are fighting renegades who have apostatized from the religion, and non-Arab peasants who have withheld the land tax, and thieves and Kurds. When I charge, then charge as one man.” Then he advanced, stirred his mount twice, then charged upon them on the third, and we all charged with him. By Allah, they did not withstand us for a single hour before they turned in flight. We killed about three hundred of the non-Arab peasants and Kurds, and al-Khirrīt fled in defeat until he reached the coast—where there was a large group of his people—so they followed him and killed him with a group of his companions at the seashore. Al-Nuʿmān b. Ṣuhbān killed him, and one hundred and seventy men were killed with him in the battle. Then Ibn Jarīr mentioned many battles that took place between the companions of ʿAlī and the Khawārij. Then he said: ʿUmar b. Shabbah narrated to me, Abū al-Ḥasan—meaning al-Madāʾinī—ʿAlī b. Muḥammad narrated, from ʿAlī b. Mujāhid, who said: Al-Shaʿbī said: When ʿAlī killed the people of Nahrawān, many people opposed him, his borders were breached, the Banū Nājiyah opposed him, Ibn al-Ḥaḍramī arrived in Baṣrah, the people of the mountains rebelled, the people of the land tax hoped to break it, and they expelled Sahl b. Ḥunayf from Fārs—he was ʿAlī’s governor there. Ibn ʿAbbās advised that Ziyād b. Abīhi be appointed over it, so he appointed him over it. He marched there in the following year with a large force and subdued them until they paid the land tax. Who led the pilgrimage for the people in this year Ibn Jarīr and others said: Qutham b. al-ʿAbbās, ʿAlī’s deputy over Makkah, led the people in pilgrimage this year. His brother ʿUbayd Allāh b. ʿAbbās was deputy over Yemen, their brother ʿAbd Allāh b. ʿAbbās was deputy over Baṣrah, their brother Tammām b. ʿAbbās was deputy over Madīnah, and over Khurāsān was Khālid b. Qurrah al-Yarbūʿī—and it is said Ibn Abzā. Egypt remained in the hand of Muʿāwiyah, who appointed ʿAmr b. al-ʿĀṣ as his deputy over it. And Allah knows best.

282. Tarikh (al-Tabari) 2079No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ سَهْلُ بْنُ حُنَيْفِ سَهْلُ بْنُ حُنَيْفِ  بْنِ وَاهِبِ بْنِ الْعُكَيْمِ بْنِ ثَعْلَبَةَ الْأَنْصَارِيُّ الْأَوْسِيُّ، شَهِدَ بَدْرًا، وَثَبَتَ يَوْمَ أُحُدٍ، وَحَضَرَ بَقِيَّةَ الْمَشَاهِدِ، وَكَانَ صَاحِبًا لِعَلِيِّ بْنِ أَبِي طَالِبٍ، وَقَدْ شَهِدَ مَعَهُ مَشَاهِدَهُ كُلَّهَا أَيْضًا غَيْرَ الْجَمَلِ، فَإِنَّهُ كَانَ قَدِ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ. وَمَاتَ سَهْلُ بْنُ حُنَيْفٍ فِي هَذِهِ السَّنَةِ بِالْكُوفَةِ، وَصَلَّى عَلَيْهِ عَلِيٌّ فَكَبَّرَ عَلَيْهِ خَمْسًا، وَقِيلَ: سِتًّا. وَقَالَ: إِنَّهُ مِنْ أَهْلِ بَدْرٍ، ؓ. صَفْوَانُ بْنُ بَيْضَاءَ صَفْوَانُ بْنُ بَيْضَاءَ  أَخُو سُهَيْلِ بْنِ بَيْضَاءَ، شَهِدَ الْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ، ﷺ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ فِي رَمَضَانَ مِنْهَا، وَلَيْسَ لَهُ عَقِبٌ. صُهَيْبُ بْنُ سِنَانِ صُهَيْبُ بْنُ سِنَانِ  بْنِ مَالِكٍ أَبُو يَحْيَى الرُّومِيُّ، وَأَصْلُهُ مِنَ الْيَمَنِ، مِنْ قَاسِطَ، وَكَانَ أَبُوهُ أَوْ عَمُّهُ عَامِلًا لِكِسْرَى عَلَى الْأُبُلَّةِ، وَكَانَتْ مَنَازِلُهُمْ عَلَى دِجْلَةَ عِنْدَ الْمَوْصِلِ - وَقِيلَ: عَلَى الْفُرَاتِ - فَأَغَارَتْ عَلَى بِلَادِهِمُ الرُّومُ، فَأَسَرَتْهُ وَهُوَ صَغِيرٌ، فَأَقَامَ عِنْدَهُمْ حِينًا، ثُمَّ اشْتَرَتْهُ بَنُو كَلْبٍ، فَحَمَلُوهُ إِلَى مَكَّةَ، فَابْتَاعَهُ عَبْدُ اللَّهِ بْنُ جُدْعَانَ، فَأَعْتَقَهُ، وَأَقَامَ بِمَكَّةَ حِينًا، فَلَمَّا بُعِثَ رَسُولُ اللَّهِ، ﷺ، آمَنَ بِهِ قَدِيمًا هُوَ وَعَمَّارُ بْنُ يَاسِرٍ فِي يَوْمٍ وَاحِدٍ بَعْدَ بِضْعَةٍ وَثَلَاثِينَ رَجُلًا، وَكَانَ مِنَ الْمُسْتَضْعَفِينَ الَّذِينَ يُعَذَّبُونَ فِي اللَّهِ، عَزَّ وَجَلَّ، وَلَمَّا هَاجَرَ رَسُولُ اللَّهِ، ﷺ، هَاجَرَ صُهَيْبٌ بَعْدَهُ بِأَيَّامٍ، فَلَحِقَهُ قَوْمٌ مِنَ الْمُشْرِكِينَ يُرِيدُونَ أَنْ يَصُدُّوهُ عَنِ الْهِجْرَةِ، فَلَمَّا أَحَسَّ بِهِمْ نَثَلَ كِنَانَتَهُ بَيْنَ يَدَيْهِ وَقَالَ لَهُمْ: وَاللَّهِ لَقَدْ عَلِمْتُمْ أَنِّي مِنْ أَرْمَاكُمْ رَجُلًا، وَوَاللَّهِ لَا تَصِلُونَ إِلَيَّ حَتَّى أَقْتُلَ بِكُلِّ سَهْمٍ مِنْ هَذِهِ رَجُلًا مِنْكُمْ، ثُمَّ أُقَاتِلَكُمْ بِسَيْفِي حَتَّى أُقْتَلَ، وَإِنْ كُنْتُمْ تُرِيدُونَ الْمَالَ فَأَنَا أَدُلُّكُمْ عَلَى مَالِي، هُوَ مَدْفُونٌ فِي مَكَانِ كَذَا وَكَذَا، فَانْصَرَفُوا عَنْهُ فَأَخَذُوا مَالَهُ، فَلَمَّا قَدِمَ عَلَى رَسُولِ اللَّهِ، ﷺ، قَالَ لَهُ: رَبِحَ الْبَيْعُ أَبَا يَحْيَى. وَأَنْزَلَ اللَّهُ تَعَالَى وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ وَاللَّهِ رَءُوفٌ بِالْعِبَادِ [ الْبَقَرَةِ: 207 ]. وَعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: وَشَهِدَ صُهَيْبٌ بَدْرًا وَمَا بَعْدَهَا، وَلَمَّا طُعِنَ عُمَرُ، كَانَ صُهَيْبٌ هُوَ الَّذِي يُصَلِّي بِالنَّاسِ أَيَّامَ الشُّورَى حَتَّى تَعَيَّنَ عُثْمَانُ، وَهُوَ الَّذِي صَلَّى عَلَى عُمَرَ، وَكَانَ لَهُ صَاحِبًا وَصَدِيقًا. وَكَانَ صُهَيْبٌ أَحْمَرَ شَدِيدَ الْحُمْرَةِ، لَيْسَ بِالطَّوِيلِ وَلَا بِالْقَصِيرِ، أَقْرَنَ الْحَاجِبَيْنِ كَثِيرَ الشَّعَرِ، وَكَانَ فِي لِسَانِهِ عُجْمَةٌ شَدِيدَةٌ، وَكَانَ مَعَ فَضْلِهِ وَدِينِهِ فِيهِ دُعَابَةٌ وَفُكَاهَةٌ وَانْشِرَاحٌ. رُوِيَ أَنَّ رَسُولَ اللَّهِ، ﷺ، رَآهُ يَأْكُلُ بِقِثَّاءٍ رُطَبًا وَهُوَ أَرْمَدُ إِحْدَى الْعَيْنَيْنِ، فَقَالَ: أَتَأْكُلُ رُطَبًا وَأَنْتَ أَرْمَدُ ؟ فَقَالَ: إِنَّمَا آكُلُ مِنْ نَاحِيَةِ عَيْنِي الصَّحِيحَةِ، فَضَحِكَ رَسُولُ اللَّهِ، ﷺ، مِنْ قَوْلِهِ. وَكَانَتْ وَفَاتُهُ بِالْمَدِينَةِ سَنَةَ ثَمَانٍ وَثَلَاثِينَ، وَقِيلَ: سَنَةَ تِسْعٍ وَثَلَاثِينَ. وَقَدْ نَيَّفَ عَلَى السَّبْعِينَ. مُحَمَّدُ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ مُحَمَّدُ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ، وُلِدَ فِي حَيَاةِ النَّبِيِّ، ﷺ، فِي حَجَّةِ الْوَدَاعِ تَحْتَ الشَّجَرَةِ عِنْدَ الْمَحْرَمِ. وَأَمُّهُ أَسْمَاءُ بِنْتُ عُمَيْسٍ، وَلَمَّا احْتُضِرَ الصِّدِّيقُ أَوْصَى أَنْ تُغَسِّلَهُ أَسْمَاءُ فَغَسَّلَتْهُ، ثُمَّ لَمَّا انْقَضَتْ عِدَّتُهَا تَزَوَّجَهَا عَلِيٌّ فَنَشَأَ مُحَمَّدٌ فِي حِجْرِهِ، فَلَمَّا صَارَتْ إِلَيْهِ الْخِلَافَةُ اسْتَنَابَهُ عَلَى مِصْرَ بَعْدَ قَيْسِ بْنِ سَعْدِ بْنِ عُبَادَةَ، كَمَا تَقَدَّمَ ذَلِكَ، فَلَمَّا كَانَتْ هَذِهِ السَّنَةُ قُتِلَ بِبِلَادِ مِصْرَ، وَلَهُ مِنَ الْعُمُرِ دُونَ الثَّلَاثِينَ، رَحِمَهُ اللَّهُ وَرَضِيَ عَنْهُ. وَحَزِنَتْ عَلَيْهِ عَائِشَةُ وَعَلِيٌّ وَغَيْرُهُمَا. أَسْمَاءُ بِنْتُ عُمَيْسِ بْنِ مَعْدِ بْنِ الْحَارِثِ الْخَثْعَمِيَّةِ أَسْمَاءُ بِنْتُ عُمَيْسِ بْنِ مَعْدِ بْنِ الْحَارِثِ الْخَثْعَمِيَّةِ، وَهِيَ أُمُّ مُحَمَّدٍ الْمَذْكُورِ، أَسْلَمَتْ قَدِيمًا بِمَكَّةَ وَهَاجَرَتْ مَعَ زَوْجِهَا جَعْفَرِ بْنِ أَبِي طَالِبٍ إِلَى الْحَبَشَةِ، وَقَدِمَتْ مَعَهُ إِلَى خَيْبَرَ، وَلَهَا مِنْهُ عَبْدُ اللَّهِ، وَمُحَمَّدٌ، وَعَوْنٌ. وَلَمَّا قُتِلَ جَعْفَرٌ بِمُؤْتَةَ، تَزَوَّجَهَا بَعْدَهُ أَبُو بَكْرٍ الصِّدِّيقُ، فَوَلَدَتْ لَهُ مُحَمَّدَ بْنَ أَبِي بَكْرٍ أَمِيرَ مِصْرَ. ثُمَّ لَمَّا مَاتَ الصِّدِّيقُ تَزَوَّجَهَا بَعْدَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ، فَوَلَدَتْ لَهُ يَحْيَى وَعَوْنًا، وَهِيَ أُخْتُ مَيْمُونَةَ بِنْتِ الْحَارِثِ أُمِّ الْمُؤْمِنِينَ لِأُمِّهَا. وَكَذَلِكَ هِيَ أُخْتُ أُمِّ الْفَضْلِ امْرَأَةِ الْعَبَّاسِ لِأُمِّهَا، وَكَانَ لَهَا مِنَ الْأَخَوَاتِ لِأُمِّهَا تِسْعُ أَخَوَاتٍ، وَهِيَ أُخْتُ سَلْمَى بِنْتِ عُمَيْسٍ امْرَأَةِ الْعَبَّاسِ الَّتِي لَهُ مِنْهَا بِنْتٌ اسْمُهَا عُمَارَةُ.

     ✧ Mention of the notables who died in this year Sahl b. Ḥunayf Sahl b. Ḥunayf b. Wāhib b. al-ʿUkaym b. Thaʿlaba al-Anṣārī al-Awsī. He witnessed Badr, stood firm on the day of Uḥud, and attended the rest of the battles. He was a companion of ʿAlī b. Abī Ṭālib, and he also witnessed all of his battles with him except the Camel, for he had appointed him as his deputy over Madinah. Sahl b. Ḥunayf died in this year in Kufa, and ʿAlī prayed over him and pronounced the takbīr over him five times; it is said six times. He said: He was one of the people of Badr, ؓ. Ṣafwān b. Bayḍāʾ Ṣafwān b. Bayḍāʾ, the brother of Suhayl b. Bayḍāʾ. He witnessed all the battles with the Messenger of Allah, ﷺ, and died in this year in Ramadan of it, and he has no offspring. Ṣuhayb b. Sinān Ṣuhayb b. Sinān b. Mālik, Abū Yaḥyā al-Rūmī. His origin is from Yemen, from Qāsiṭ. His father or his paternal uncle was an agent for Kisrā over al-Ubulla, and their dwellings were on the Tigris near Mosul—it is said on the Euphrates—so the Byzantines raided their lands and captured him while he was young. He stayed with them for a while, then the Banū Kalb bought him and brought him to Makkah, and ʿAbd Allāh b. Judʿān purchased him and manumitted him. He stayed in Makkah for a while. When the Messenger of Allah, ﷺ, was sent, he believed in him early on, he and ʿAmmār b. Yāsir in one day, after thirty-some men. He was among the oppressed who were tortured for the sake of Allah, Mighty and Majestic. When the Messenger of Allah, ﷺ, emigrated, Ṣuhayb emigrated a few days after him, and a group of polytheists caught up with him intending to turn him back from the emigration. When he sensed them, he scattered his quiver before him and said to them: By Allah, you know that I am one of the best archers among you, and by Allah, you will not reach me until I kill with each arrow of these a man among you, then I fight you with my sword until I am killed. And if you want wealth, I will show you my wealth; it is buried in such-and-such a place. So they turned away from him and took his wealth. When he came to the Messenger of Allah, ﷺ, he said to him: The transaction has profited, Abū Yaḥyā. And Allah, Exalted is He, revealed: “And of the people is he who sells his soul seeking the pleasure of Allah, and Allah is kind to the servants” [al-Baqarah: 207]. From Saʿīd b. al-Musayyab, he said: Ṣuhayb witnessed Badr and what came after it. When ʿUmar was stabbed, Ṣuhayb was the one who led the people in prayer during the days of the council until ʿUthmān was chosen, and he is the one who prayed over ʿUmar, and he was a companion and friend to him. Ṣuhayb was ruddy, intensely red, neither tall nor short, with joined eyebrows and much hair. He had a severe foreign accent in his tongue. Along with his virtue and religiosity, he had jest, humor, and cheerfulness. It is narrated that the Messenger of Allah, ﷺ, saw him eating fresh dates with cucumbers while one of his eyes was inflamed, and he said: Do you eat fresh dates while you have ophthalmia? He said: I only eat from the side of my healthy eye, and the Messenger of Allah, ﷺ, laughed at his words. His death was in Madinah in the year thirty-eight, and it is said in the year thirty-nine. He was over seventy. Muḥammad b. Abī Bakr al-Ṣiddīq Muḥammad b. Abī Bakr al-Ṣiddīq. He was born during the life of the Prophet, ﷺ, in the Farewell Pilgrimage under the tree near al-Maḥram. His mother was Asmāʾ bt. ʿUmays. When al-Ṣiddīq was dying, he enjoined that Asmāʾ wash him, and she washed him. Then, when her waiting period ended, ʿAlī married her, and Muḥammad grew up in his care. When the caliphate came to him, he appointed him as his deputy over Egypt after Qays b. Saʿd b. ʿUbāda, as has preceded. When this year came, he was killed in the land of Egypt, and he was under thirty years of age, may Allah have mercy on him and be pleased with him. ʿĀʾisha, ʿAlī, and others grieved for him. Asmāʾ bt. ʿUmays b. Maʿd b. al-Ḥārith al-Khathʿamiyya Asmāʾ bt. ʿUmays b. Maʿd b. al-Ḥārith al-Khathʿamiyya, and she is the mother of the aforementioned Muḥammad. She embraced Islam early in Makkah and emigrated with her husband Jaʿfar b. Abī Ṭālib to Abyssinia, and she came with him to Khaybar. She had from him ʿAbd Allāh, Muḥammad, and ʿAwn. When Jaʿfar was killed at Muʾta, Abū Bakr al-Ṣiddīq married her after him, and she bore him Muḥammad b. Abī Bakr, the governor of Egypt. Then when al-Ṣiddīq died, ʿAlī b. Abī Ṭālib married her after him, and she bore him Yaḥyā and ʿAwn. She is the sister of Maymūna bt. al-Ḥārith, the Mother of the Believers, through her mother. Likewise, she is the sister of Umm al-Faḍl, the wife of al-ʿAbbās, through her mother. She had through her mother nine sisters, and she is the sister of Salmā bt. ʿUmays, the wife of al-ʿAbbās, from whom he had a daughter named ʿUmāra.

283. Tarikh (al-Tabari) 2080No grade recorded

     تَفْرِيقُ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ جُيُوشًا كَثِيرَةً فِي أَطْرَافِ مُعَامَلَاتِ عَلِيِّ بْنِ أَبِي طَالِبٍ ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَثَلَاثِينَ فِيهَا فَرَّقَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ جُيُوشًا كَثِيرَةً فِي أَطْرَافِ مُعَامَلَاتِ عَلِيِّ بْنِ أَبِي طَالِبٍ،  وَذَلِكَ أَنَّ مُعَاوِيَةَ رَأَى بَعْدَ أَنْ وَلَّاهُ عَمْرُو بْنُ الْعَاصِ الْخِلَافَةَ بَعْدَ اتِّفَاقِهِ هُوَ وَأَبُو مُوسَى عَلَى خَلْعِ عَلِيٍّ وَعَزْلِهِ عَنِ الْأَمْرِ - أَنَّ وِلَايَتَهُ صَحِيحَةٌ، وَقَدْ وَقَعَتِ الْمَوْقِعَ، فَهُوَ الَّذِي تَجِبُ طَاعَتُهُ فِيمَا يَعْتَقِدُهُ، وَلِأَنَّ أَهْلَ الْعِرَاقِ قَدْ خَالَفُوا عَلِيًّا فَلَا يُطِيعُونَهُ، وَلَا يَأْتَمِرُونَ بِأَمْرِهِ، فَلَا يَحْصُلُ بِمُبَاشَرَتِهِ مَقْصُودُ الْوِلَايَةِ وَالْإِمَارَةِ، وَالْحَالَةُ هَذِهِ، فَأَنَا أَوْلَى مِنْهُ ; إِذْ كَانَتْ كَلِمَةُ أَهْلِ الشَّامِ وَمِصْرَ مَجْمُوعَةً عَلَيَّ، وَهُمْ طَائِعُونَ لِي، يَأْتَمِرُونَ بِأَمْرِي، وَكَلِمَتِي نَافِذَةٌ فِيهِمْ. فَعِنْدَ ذَلِكَ جَهَّزَ الْجُيُوشَ إِلَى أَطْرَافِ مَمْلَكَةِ عَلِيٍّ، فَكَانَ مِمَّنْ بَعَثَهُ فِي هَذِهِ السَّنَةِ النُّعْمَانُ بْنُ بَشِيرٍ فِي أَلْفَيْ فَارِسٍ إِلَى عَيْنِ التَّمْرِ، وَعَلَيْهَا مَالِكُ بْنُ كَعْبٍ فِي أَلْفِ فَارِسٍ مَسْلَحَةً لِعَلِيٍّ، فَلَمَّا سَمِعُوا بِقُدُومِ الشَّامِيِّينَ ارْفَضُّوا عَنْهُ فَلَمْ يَبْقَ مَعَ مَالِكٍ إِلَّا مِائَةُ رَجُلٍ، فَكَتَبَ عِنْدَ ذَلِكَ إِلَى عَلِيٍّ يُخْبِرُهُ بِأَمْرِ النُّعْمَانِ، فَنَدَبَ عَلِيٌّ النَّاسَ إِلَى إِغَاثَةِ مَالِكِ بْنِ كَعْبٍ، فَتَثَاقَلُوا عَلَيْهِ وَنَكَلُوا، وَلَمْ يُجِيبُوا إِلَى الْخُرُوجِ فَخَطَبَهُمْ عَلِيٌّ عِنْدَ ذَلِكَ، فَقَالَ فِي خُطْبَتِهِ: يَا أَهْلَ الْكُوفَةِ، كُلَّمَا سَمِعْتُمْ بِمِنْسَرٍ مِنْ مَنَاسِرِ أَهْلِ الشَّامِ قَدْ أَظَلَّكُمُ، انْجَحَرَ كُلُّ امْرِئٍ مِنْكُمْ فِي بَيْتِهِ، وَغَلَّقَ عَلَيْهِ بَابَهُ، انْجِحَارَ الضَّبِّ فِي جُحْرِهِ، وَالضَّبُعِ فِي وِجَارِهِ، الْمَغْرُورُ وَاللَّهِ مَنْ غَرَرْتُمُوهُ، وَمَنْ فَازَ بِكُمْ فَازَ بِالسَّهْمِ الْأَخْيَبِ، لَا أَحْرَارٌ عِنْدَ النِّدَاءِ، وَلَا إِخْوَانٌ ثِقَةٌ عِنْدَ النَّجَاءِ، إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، مَاذَا مُنِيتُ بِهِ مِنْكُمْ ؟ عُمْيٌ لَا تُبْصِرُونَ، وَبُكْمٌ لَا تَنْطِقُونَ، وَصُمٌّ لَا تَسْمَعُونَ، إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَدَهَمَهُمُ النُّعْمَانُ بْنُ بَشِيرٍ فِي أَلْفَيْ مُقَاتِلٍ، وَلَيْسَ مَعَ مَالِكِ بْنِ كَعْبٍ إِلَّا مِائَةُ رَجُلٍ قَدْ كَسَرُوا جُفُونَ سُيُوفِهُمْ، وَاسْتَقْتَلُوا أُولَئِكَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ جَاءَهُمْ نَجْدَةٌ مِنْ جِهَةِ مِخْنَفِ بْنِ سُلَيْمٍ مَعَ ابْنِهِ عَبْدِ الرَّحْمَنِ بْنِ مِخْنَفٍ فِي خَمْسِينَ رَجُلًا، فَلَمَّا رَآهُمُ الشَّامِيُّونَ ظَنُّوا أَنَّهُمْ مَدَدٌ عَظِيمٌ، فَفَرُّوا هِرَابًا عَلَى وُجُوهِهِمْ، فَاتَّبَعَهُمْ مَالِكُ بْنُ كَعْبٍ فَقَتَلَ مِنْهُمْ ثَلَاثَةَ أَنْفُسٍ، وَذَهَبَ الْبَاقُونَ لَا يَلْوُونَ عَلَى أَحَدٍ حَتَّى قَدِمُوا الشَّامَ وَلَمْ يَتِمَّ لَهُمْ مَا رَجَوْا مِنْ هَذَا الْوَجْهِ. بعث معاوية سفيان بن عوف إلى هيت والأنبار وَفِيهَا: بَعَثَ مُعَاوِيَةُ سُفْيَانَ بْنَ عَوْفٍ فِي سِتَّةِ آلَافٍ إِلَى هِيتَ فَيُغِيرُ عَلَيْهَا، ثُمَّ يَأْتِي الْأَنْبَارَ وَالْمَدَائِنَ. فَسَارَ حَتَّى انْتَهَى إِلَى هِيتَ فَلَمْ يَجِدْ بِهَا أَحَدًا، ثُمَّ أَتَى الْأَنْبَارَ وَبِهَا مَسْلَحَةٌ لِعَلِيٍّ نَحْوٌ مَنْ خَمْسِمِائَةٍ، فَتَفَرَّقُوا وَلَمْ يَبْقَ فِيهَا إِلَّا مِائَةُ رَجُلٍ، فَقَاتَلُوا مَعَ قِلَّتِهِمْ وَصَبَرُوا حَتَّى قُتِلَ أَمِيرُهُمْ - وَهُوَ أَشْرَسُ بْنُ حَسَّانَ الْبَكْرِيُّ - فِي ثَلَاثِينَ رَجُلًا مِنْ أَصْحَابِهِ، وَاحْتَمَلَ الشَّامِيُّونَ مَا كَانَ بِالْأَنْبَارِ مِنَ الْأَمْوَالِ وَكَرُّوا رَاجِعِينَ إِلَى الشَّامِ، فَلَمَّا بَلَغَ عَلِيًّا مَا جَرَى لِأَهْلِ الْأَنْبَارِ، رَكِبَ بِنَفْسِهِ فَنَزَلَ بِالنُّخَيْلَةِ، فَقَالَ لَهُ النَّاسُ: نَحْنُ نَكْفِيكَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: وَاللَّهِ مَا تَكْفُونَنِي وَلَا أَنْفُسَكُمْ، وَسَرَّحَ سَعِيدَ بْنَ قَيْسٍ فِي أَثَرِ الْقَوْمِ، فَسَارَ وَرَاءَهُمْ حَتَّى بَلَغَ هِيتَ فَلَمْ يَلْحَقْهُمْ فَرَجَعَ. بعث معاوية عبد الله بن مسعد الفزاري إلى تيماء وَفِيهَا: بَعَثَ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ مَسْعَدَةَ الْفَزَارِيَّ فِي أَلْفٍ وَسَبْعِمِائَةٍ إِلَى تَيْمَاءَ وَأَمَرَهُ أَنْ يُصَدِّقَ أَهْلَ الْبَوَادِي، وَمَنِ امْتَنَعَ مِنْ إِعْطَائِهِ فَلْيَقْتُلْهُ، ثُمَّ يَأْتِي الْمَدِينَةَ وَمَكَّةَ وَالْحِجَازَ. فَسَارَ إِلَى تَيْمَاءَ وَاجْتَمَعَ عَلَيْهِ بَشَرٌ كَثِيرٌ، فَلَمَّا بَلَغَ عَلِيًّا خَبَرُهُ بَعَثَ الْمُسَيَّبَ بْنَ نَجَبَةَ الْفَزَارِيَّ فِي أَلْفَيْ رَجُلٍ، فَالْتَقَوْا بِتَيْمَاءَ فَاقْتَتَلُوا قِتَالًا شَدِيدًا عِنْدَ زَوَالِ الشَّمْسِ، وَحَمَلَ الْمُسَيَّبُ بْنُ نَجَبَةَ عَلَى ابْنِ مَسْعَدَةَ فَضَرَبَهُ ثَلَاثَ ضَرَبَاتٍ وَهُوَ لَا يُرِيدُ قَتْلَهُ بَلْ يَقُولُ لَهُ: النَّجَاءَ النَّجَاءَ. فَانْحَازَ ابْنُ مَسْعَدَةَ فِي طَائِفَةٍ مِنْ قَوْمِهِ إِلَى حِصْنٍ هُنَاكَ فَتَحَصَّنُوا بِهِ، وَهَرَبَ بَقِيَّتُهُمْ إِلَى الشَّامِ، وَانْتَهَبَتِ الْأَعْرَابُ مَا كَانَ جَمَعَهَ ابْنُ مَسْعَدَةَ مِنْ إِبِلِ الصَّدَقَةِ، وَحَاصَرَهُمُ الْمُسَيَّبُ ثَلَاثَةَ أَيَّامٍ، ثُمَّ أَلْقَى الْحَطَبَ عَلَى الْبَابِ، وَأَلْهَبَ فِيهِ النَّارَ، فَلَمَّا أَحَسُّوا بِالْهَلَاكِ أَشْرَفُوا مِنَ الْحِصْنِ، وَمَتُّوا إِلَيْهِ بِأَنَّهُمْ مِنْ قَوْمِهِ، فَرَقَّ لَهُمْ وَأَطْفَأَ النَّارَ، فَلَمَّا كَانَ اللَّيْلُ فَتَحَ بَابَ الْحِصْنِ، وَخَرَجُوا مِنْهُ هِرَابًا إِلَى الشَّامِ، فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ شَبِيبٍ لِلْمُسَيَّبِ بْنِ نَجَبَةَ: سَرِّحْنِي أَلْحَقْهُمْ. فَقَالَ: لَا. فَقَالَ: غَشَشْتَ أَمِيرَ الْمُؤْمِنِينَ وَدَاهَنْتَ فِي أَمْرِهِمْ. توجيه معاوية الضحاك بن قيس ليغير على أطراف جيش علي وَفِيهَا: وَجَّهَ مُعَاوِيَةُ الضَّحَّاكَ بْنَ قَيْسٍ فِي ثَلَاثَةِ آلَافٍ، وَأَمَرَهُ أَنْ يُغِيرَ عَلَى أَطْرَافِ جَيْشِ عَلِيٍّ، فَبَعَثَ إِلَيْهِ عَلِيٌّ حُجْرَ بْنَ عَدِيٍّ فِي أَرْبَعَةِ آلَافٍ، وَأَنْفَقَ فِيهِمْ كُلَّ وَاحِدٍ خَمْسِينَ دِرْهَمًا خَمْسِينَ دِرْهَمًا، فَالْتَقَوْا بِتَدْمُرَ فَقَتَلَ حُجْرٌ مِنْ أَصْحَابِ الضَّحَّاكَ تِسْعَةَ عَشَرَ رَجُلًا، وَقُتِلَ مِنْ أَصْحَابِ حُجْرٍ رَجُلَانِ، وَغَشِيَهُمُ اللَّيْلُ، فَتَفَرَّقُوا وَانْشَمَرَ الضَّحَّاكَ بِأَصْحَابِهِ فَارًّا إِلَى الشَّامِ. خروج معاوية إلى دجلة ثم رجوعه منها وَفِيهَا: سَارَ مُعَاوِيَةُ بِنَفْسِهِ فِي جَيْشٍ كَثِيفٍ حَتَّى بَلَغَ دِجْلَةَ، ثُمَّ كَرَّ رَاجِعًا. ذَكَرَهُ مُحَمَّدُ بْنُ سَعْدٍ، عَنِ الْوَاقِدِيِّ بِإِسْنَادِهِ، وَأَبُو مَعْشَرَ مَعَهُ أَيْضًا. وَلَّى عَلِيُّ بْنُ أَبِي طَالِبٍ زِيَادَ بْنَ أَبِيهِ عَلَى أَرْضِ فَارِسَ وَفِيهَا وَلَّى عَلِيُّ بْنُ أَبِي طَالِبٍ زِيَادَ بْنَ أَبِيهِ عَلَى أَرْضِ فَارِسَ، وَكَانُوا قَدْ مَنَعُوا الْخَرَاجَ وَالطَّاعَةَ، وَسَبَبُ ذَلِكَ مَا تَقَدَّمَ مِنْ قَتْلِ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ وَأَصْحَابِهِ بِالنَّارِ حِينَ حَرَّقَهُمْ جَارِيَةُ بْنُ قُدَامَةَ،، فَلَمَّا اشْتُهِرَ هَذَا الصَّنِيعُ فِي الْبِلَادِ شَوَّشَ قُلُوبَ كَثِيرٍ مِنَ النَّاسِ، وَأَنْكَرُوهُ جِدًّا، وَاخْتَلَفُوا عَلَى عَلِيٍّ، وَمَنَعَ أَكْثَرُ أَهْلِ تِلْكَ النَّوَاحِي الْخَرَاجَ، وَلَا سِيَّمَا أَهْلُ فَارِسَ فَإِنَّهُمْ تَمَرَّدُوا وَأَخْرَجُوا عَامِلَهُمْ سَهْلَ بْنَ حُنَيْفٍ عَنْهُمْ، فَاسْتَشَارَ عَلِيٌّ النَّاسَ فِي مَنْ يُوَلِّيهِ عَلَيْهِمْ، فَأَشَارَ ابْنُ عَبَّاسٍ وَجَارِيَةُ بْنُ قُدَامَةَ أَنْ يُوَلِّيَ عَلَيْهِمْ زِيَادَ بْنَ أَبِيهِ، فَإِنَّهُ صَلِيبُ الرَّأْيِ، عَالِمٌ بِالسِّيَاسَةِ. فَقَالَ عَلِيٌّ: هُوَ لَهَا، فَوَلَّاهُ عَلَى فَارِسَ وَكَرْمَانَ، فَجَهَّزَهُ إِلَيْهَا فِي أَرْبَعَةِ آلَافِ فَارِسٍ، فَسَارَ إِلَيْهَا فِي هَذِهِ السَّنَةِ، فَدَوَّخَ أَهْلَهَا وَقَهَرَهُمْ حَتَّى اسْتَقَامُوا وَأَدَّوُا الْخَرَاجَ، وَرَجَعُوا إِلَى السَّمْعِ وَالطَّاعَةِ، وَسَارَ فِيهِمْ بِالْمَعْدَلَةِ وَالْأَمَانَةِ، حَتَّى كَانَ أَهْلُ تِلْكَ الْبِلَادِ يَقُولُونَ: مَا رَأَيْنَا سِيرَةً أَشْبَهَ بِسِيرَةِ كِسْرَى أَنُوشِرْوَانَ مِنْ سِيرَةِ هَذَا الْعَرَبِيِّ فِي اللِّينِ وَالْمُدَارَاةِ وَالْعِلْمِ بِمَا يَأْتِي وَمَا يَذْرُ، وَصَفَتْ لَهُ تِلْكَ الْبِلَادُ بِعَدْلِهِ وَعِلْمِهِ وَصَرَامَتِهِ، وَاتَّخَذَ لِلْمَالِ قَلْعَةً حَصِينَةً، فَكَانَتْ تُعْرَفُ بِقَلْعَةِ زِيَادٍ، ثُمَّ لَمَّا تَحَصَّنَ فِيهَا مَنْصُورٌ الْيَشْكُرِيُّ فِيمَا بَعْدَ ذَلِكَ، عُرِفَتْ بِهِ فَكَانَ يُقَالُ لَهَا: قَلْعَةُ مَنْصُورٍ. بَعَثَ عَلِيُّ بْنُ أَبِي طَالِبٍ عُبَيْدَ اللَّهِ بْنَ عَبَّاسٍ عَلَى الْمَوْسِمِ قَالَ الْوَاقِدِيُّ: وَفِي هَذِهِ السَّنَةِ بَعَثَ عَلِيُّ بْنُ أَبِي طَالِبٍ عُبَيْدَ اللَّهِ بْنَ عَبَّاسٍ عَلَى الْمَوْسِمِ، وَبَعَثَ مُعَاوِيَةُ يَزِيدَ بْنَ شَجَرَةَ الرَّهَاوِيَّ لِيُقِيمَ لِلنَّاسِ الْحَجَّ، فَلَمَّا اجْتَمَعَا بِمَكَّةَ تَنَازَعَا، وَأَبَى كُلُّ وَاحِدٍ مِنْهُمَا أَنْ يُسَلِّمَ لِصَاحِبِهِ، فَاصْطَلَحَا عَلَى شَيْبَةَ بْنِ عُثْمَانَ بْنِ أَبِي طَلْحَةَ الْحَجَبِيِّ، فَحَجَّ بِالنَّاسِ، وَصَلَّى بِهِمْ فِي أَيَّامِ الْمَوْسِمِ. قَالَ أَبُو الْحَسَنِ الْمَدَائِنِيُّ: لَمْ يَشْهَدْ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ الْمَوْسِمَ فِي أَيَّامِ عَلِيٍّ حَتَّى قُتِلَ، وَالَّذِي نَازَعَهُ يَزِيدُ بْنُ شَجَرَةَ إِنَّمَا هُوَ قُثَمُ بْنُ الْعَبَّاسِ، حَتَّى اصْطَلَحَا عَلَى شَيْبَةَ بْنِ عُثْمَانَ. عُمَّالُ عَلِيٍّ عَلَى الْأَمْصَارِ في هذه السنة قَالَ ابْنُ جَرِيرٍ: وَأَمَّا عُمَّالُ عَلِيٍّ عَلَى الْأَمْصَارِ فَهُمُ الَّذِينَ ذَكَرْنَا فِي السَّنَةِ الْمَاضِيَةِ، غَيْرَ أَنَّ ابْنَ عَبَّاسٍ كَانَ قَدْ سَارَ مِنَ الْبَصْرَةِ إِلَى الْكُوفَةِ، وَاسْتَخْلَفَ عَلَى الْبَصْرَةِ زِيَادَ بْنَ أَبِيهِ، ثُمَّ سَارَ زِيَادٌ فِي هَذِهِ السَّنَةِ إِلَى فَارِسَ وَكَرْمَانَ كَمَا ذَكَرْنَا. ذكر غَارَةِ أَهْلِ الشَّامِ عَلَى أَهْلِ الْجَزِيرَةِ   وَفِيهَا سَيَّرَ مُعَاوِيَةُ عَبْدَ الرَّحْمَنِ بْنَ قَبَاثِ بْنِ أَشْيَمَ إِلَى بِلَادِ الْجَزِيرَةِ، وَفِيهَا شَبِيبُ بْنُ عَامِرٍ جَدُّ الْكِرْمَانِيِّ الَّذِي كَانَ بِخُرَاسَانَ، وَكَانَ شَبِيبٌ بِنَصِيبِينَ، فَكَتَبَ إِلَى كُمَيْلِ بْنِ زِيَادٍ، وَهُوَ بِهِيتَ، يُعْلِمْهُ الْخَبَرَ، فَسَارَ كُمَيْلٌ إِلَيْهِ نَجْدَةً لَهُ فِي سِتِّمِائَةِ فَارِسٍ، فَأَدْرَكُوا عَبْدَ الرَّحْمَنِ وَمَعَهُ مَعْنُ بْنُ يَزِيدَ السُّلَمِيُّ، فَقَاتَلَهُمَا كُمَيْلٌ وَهَزَمَهُمَا، فَغَلَبَ عَلَى عَسْكَرِهِمَا وَأَكْثَرَ الْقَتْلَ فِي أَهْلِ الشَّامِ، وَأَمَرَ أَنْ لَا يُتْبَعَ مُدْبِرٌ وَلَا يُجْهَزَ عَلَى جَرِيحٍ، وَقُتِلَ مِنْ أَصْحَابِ كُمَيْلٍ رَجُلَانِ، وَكَتَبَ إِلَى عَلِيٍّ بِالْفَتْحِ فَجَزَاهُ خَيْرًا، وَأَجَابَهُ جَوَابًا حَسَنًا ؓ. وَأَقْبَلَ شَبِيبُ بْنُ عَامِرٍ مِنْ نَصِيبِينَ، فَرَأَى كُمَيْلًا قَدْ أَوْقَعَ بِالْقَوْمِ، فَهَنَّأَهُ بِالظَّفَرِ، وَاتَّبَعَ الشَّامِيِّينَ، فَلَمْ يَلْحَقْهُمْ، فَعَبَرَ الْفُرَاتَ، وَبَثَّ خَيْلَهُ فَأَغَارَتْ عَلَى أَهْلِ الشَّامِ حَتَّى بَلَغَ بَعْلَبَكَّ، فَوَجَّهَ مُعَاوِيَةُ إِلَيْهِ حَبِيبَ بْنَ مَسْلَمَةَ فَلَمْ يُدْرِكْهُ، وَرَجَعَ شَبِيبٌ فَأَغَارَ عَلَى نَوَاحِي الرَّقَّةِ فَلَمْ يَدَعْ لِلْعُثْمَانِيَّةِ بِهَا مَاشِيَةً إِلَّا اسْتَاقَهَا، وَلَا خَيْلًا وَلَا سِلَاحًا إِلَّا أَخَذَهُ، وَعَادَ إِلَى نَصِيبِينَ، وَكَتَبَ إِلَى عَلِيٍّ، فَكَتَبَ إِلَيْهِ عَلِيٌّ يَنْهَاهُ عَنْ أَخْذِ أَمْوَالِ النَّاسِ إِلَّا الْخَيْلَ وَالسِّلَاحَ الَّذِي يُقَاتِلُونَ بِهِ، وَقَالَ: رَحِمَ اللَّهُ شَبِيبًا، لَقَدْ أَبْعَدَ الْغَارَةَ وَعَجَّلَ الِانْتِصَارَ. ذكر غَارَةِ الْحَارِثِ بْنِ نِمْرٍ التَّنُوخِيِّ   وَلَمَّا قَدِمَ يَزِيدُ بْنُ شَجَرَةَ عَلَى مُعَاوِيَةَ وَجَّهَ الْحَارِثَ بْنَ نِمْرٍ التَّنُوخِيَّ إِلَى الْجَزِيرَةِ لِيَأْتِيَهُ بِمَنْ كَانَ فِي طَاعَةِ عَلِيٍّ، فَأَخَذَ مِنْ أَهْلِ دَارَا سَبْعَةَ نَفَرٍ مِنْ بَنِي تَغْلِبَ، وَكَانَ جَمَاعَةٌ مِنْ بَنِي تَغْلِبَ قَدْ فَارَقُوا عَلِيًّا إِلَى مُعَاوِيَةَ، فَسَأَلُوهُ فِي إِطْلَاقِ أَصْحَابِهِمْ فَلَمْ يَفْعَلْ، فَاعْتَزَلُوهُ أَيْضًا. وَكَتَبَ مُعَاوِيَةُ إِلَى عَلِيٍّ لِيُفَادِيَهُ بِمَنْ أَسَرَ مَعْقِلُ بْنُ قَيْسٍ مِنْ أَصْحَابِ يَزِيدَ بْنِ شَجَرَةَ، فَسَيَّرَهُمْ عَلِيٌّ إِلَى مُعَاوِيَةَ، وَأَطْلَقَ مُعَاوِيَةُ هَؤُلَاءِ، وَبَعَثَ عَلِيٌّ رَجُلًا مِنْ خَثْعَمَ يُقَالُ لَهُ عَبْدُ الرَّحْمَنِ إِلَى نَاحِيَةِ الْمَوْصِلِ لِيُسَكِّنَ النَّاسَ، فَلَقِيَهُ أُولَئِكَ التَّغْلِبِيُّونَ الَّذِينَ اعْتَزَلُوا مُعَاوِيَةَ، وَعَلَيْهِمْ قُرَيْعُ بْنُ الْحَارِثِ التَّغْلِبِيُّ، فَتَشَاتَمُوا ثُمَّ اقْتَتَلُوا فَقَتَلُوهُ، فَأَرَادَ عَلِيٌّ أَنْ يُوَجِّهَ إِلَيْهِمْ جَيْشًا، فَكَلَّمَتْهُ رَبِيعَةُ وَقَالُوا: هُمْ مُعْتَزِلُونَ لِعَدُوِّكَ دَاخِلُونَ فِي طَاعَتِكَ، وَإِنَّمَا قَتَلُوهُ خَطَأً. فَأَمْسَكَ عَنْهُمْ. ذِكْرُ أَمْرِ ابْنِ الْعُشْبَةِ بَعَثَ مُعَاوِيَةُ زُهَيْرَ بْنَ مَكْحُولٍ الْعَامِرِيَّ - مِنْ عَامِرِ الْأَجْدَارِ - إِلَى السَّمَاوَةِ  وَأَمَرَهُ أَنْ يَأْخُذَ صَدَقَاتِ النَّاسِ، وَبَلَغَ ذَلِكَ عَلِيًّا فَبَعَثَ ثَلَاثَةَ نَفَرٍ: جَعْفَرَ بْنَ عَبْدِ اللَّهِ الْأَشْجَعِيَّ، وَعُرْوَةَ بْنَ الْعُشْبَةِ، وَالْجُلَاسَ بْنَ عُمَيْرٍ الْكَلْبِيَّيْنِ، لِيُصَدِّقُوا مَنْ فِي طَاعَتِهِ مِنْ كَلْبٍ وَبَكْرِ بْنِ وَائِلٍ، فَوَافَوْا زُهَيْرًا فَاقْتَتَلُوا، فَانْهَزَمَ أَصْحَابُ عَلِيٍّ وَقُتِلَ جَعْفَرُ بْنُ عَبْدِ اللَّهِ، وَلَحِقَ ابْنُ الْعُشْبَةِ بِعَلِيٍّ، فَعَنَّفَهُ وَعَلَاهُ بِالدِّرَّةِ، فَغَضِبَ وَلَحِقَ بِمُعَاوِيَةَ، وَكَانَ زُهَيْرٌ قَدْ حَمَلَ ابْنَ الْعُشْبَةِ عَلَى فَرَسٍ، فَلِذَلِكَ اتَّهَمَهُ. وَأَمَّا الْجُلَاسُ فَإِنَّهُ مَرَّ بِرَاعٍ، فَأَخَذَ جُبَّتَهُ، وَأَعْطَاهُ جُبَّةَ خَزٍّ، فَأَدْرَكَتْهُ الْخَيْلُ، فَقَالُوا: أَيْنَ أَخَذَ هَؤُلَاءِ التُّرَابِيُّونَ ؟ فَأَشَارَ إِلَيْهِمْ: أَخَذُوا هَاهُنَا، ثُمَّ أَقْبَلَ إِلَى الْكُوفَةِ ذكر أَمْرِ مُسْلِمِ بْنِ عُقْبَةَ بِدُومَةِ الْجَنْدَلِ   وَبَعْثَ مُعَاوِيَةُ مُسْلِمَ بْنَ عُقْبَةَ الْمُرِّيَّ إِلَى دُومَةِ الْجَنْدَلِ، وَكَانَ أَهْلُهَا قَدِ امْتَنَعُوا مِنْ بَيْعَةِ عَلِيٍّ وَمُعَاوِيَةَ جَمِيعًا، فَدَعَاهُمْ إِلَى طَاعَةِ مُعَاوِيَةَ وَبَيْعَتِهِ، فَامْتَنَعُوا، وَبَلَغَ ذَلِكَ عَلِيًّا فَسَيَّرَ مَالِكَ بْنَ كَعْبٍ الْهَمْدَانِيَّ فِي جَمْعٍ إِلَى دُومَةِ الْجَنْدَلِ، فَلَمْ يَشْعُرْ مُسْلِمٌ إِلَّا وَقَدْ وَافَاهُ مَالِكٌ، فَاقْتَتَلُوا يَوْمًا ثُمَّ انْصَرَفَ مُسْلِمٌ مُنْهَزِمًا، وَأَقَامَ مَالِكٌ أَيَّامًا يَدْعُو أَهْلَ دُومَةِ الْجَنْدَلِ إِلَى الْبَيْعَةِ لِعَلِيٍّ فَلَمْ يَفْعَلُوا، وَقَالُوا: لَا نُبَايِعُ حَتَّى يَجْتَمِعَ النَّاسُ عَلَى إِمَامٍ، فَانْصَرَفَ وَتَرَكَهُمْ. وَفِيهَا تَوَجَّهَ الْحَارِثُ بْنُ مُرَّةَ الْعَبْدِيُّ إِلَى بِلَادِ السِّنْدِ ( غَازِيًا مُتَطَوِّعًا بِأَمْرِ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ، فَغَنِمَ وَأَصَابَ غَنَائِمَ وَسَبْيًا كَثِيرًا، وَقَسَّمَ فِي يَوْمٍ وَاحِدٍ أَلْفَ رَأْسٍ وَبَقِيَ غَازِيًا ) إِلَى أَنْ قُتِلَ بِأَرْضِ الْقِيقَانِ هُوَ وَمَنْ مَعَهُ، إِلَّا قَلِيلًا سَنَةَ اثْنَتَيْنِ وَأَرْبَعِينَ أَيَّامَ مُعَاوِيَةَ.

     ✧ The dispatch by Muʿāwiyah b. Abī Sufyān of numerous armies into the borderlands of ʿAlī b. Abī Ṭālib’s domains Then the year thirty-nine began. In it, Muʿāwiyah b. Abī Sufyān dispatched numerous armies into the borderlands of ʿAlī b. Abī Ṭālib’s domains. That was because Muʿāwiyah, after ʿAmr b. al-ʿĀṣ had invested him with the caliphate following the agreement between him and Abū Mūsā to depose ʿAlī and remove him from authority, held that his own investiture was valid and had taken effect, and that he was the one whose obedience was obligatory according to his belief. Moreover, the people of Iraq had opposed ʿAlī and would not obey him or follow his command, so the intended purpose of governance and rule could not be achieved through his exercise of office under these circumstances. Thus, I am more entitled to it than he, since the word of the people of Syria and Egypt is united upon me, they are obedient to me, they follow my command, and my word is effective among them. Thereupon he equipped armies toward the borderlands of ʿAlī’s realm. Among those he sent in this year was al-Nuʿmān b. Bashīr with two thousand horsemen to ʿAyn al-Tamr, where Mālik b. Kaʿb was stationed with a thousand horsemen as a garrison for ʿAlī. When they heard of the Syrians’ approach, they scattered from him, and only a hundred men remained with Mālik. He then wrote to ʿAlī, informing him of al-Nuʿmān’s advance. ʿAlī called upon the people to relieve Mālik b. Kaʿb, but they were sluggish and held back, and did not respond to going out. ʿAlī then addressed them in a sermon, saying: “O people of Kufa, whenever you hear of a raiding party of the Syrians overshadowing you, each man of you shrinks into his house and bolts his door, like the lizard shrinks into its burrow and the hyena into its den. By God, deluded is he whom you have deluded, and whoever wins by means of you wins the most losing of arrows. You are neither free men when called, nor trustworthy brothers in time of distress. Verily we belong to God and to Him we return. What have I been afflicted with in you? Blind, you do not see; dumb, you do not speak; deaf, you do not hear. Verily we belong to God and to Him we return.” Al-Nuʿmān b. Bashīr descended upon them with two thousand fighters, while with Mālik b. Kaʿb there were only a hundred men who had broken the scabbards of their swords and sought death. They fought a fierce battle. While they were thus engaged, a relief force came from the direction of Mikhnaf b. Sulaym, led by his son ʿAbd al-Raḥmān b. Mikhnaf, with fifty men. When the Syrians saw them, they thought it was a great reinforcement and fled headlong. Mālik b. Kaʿb pursued them and killed three of them. The rest departed without turning to anyone until they reached Syria, and what they had hoped for from this direction did not materialize. Muʿāwiyah sends Sufyān b. ʿAwf to Hīt and al-Anbār In it, Muʿāwiyah sent Sufyān b. ʿAwf with six thousand men to Hīt, to raid it, then to proceed to al-Anbār and al-Madāʾin. He marched until he reached Hīt and found no one there. Then he came to al-Anbār, where ʿAlī had a garrison of about five hundred. They dispersed, and only a hundred men remained. They fought despite their small number and held out until their commander, Ashras b. Ḥassān al-Bakrī, was killed along with thirty of his companions. The Syrians carried off what wealth was in al-Anbār and returned to Syria. When news of what had befallen the people of al-Anbār reached ʿAlī, he rode out himself and encamped at al-Nukhaylah. The people said to him, “We will suffice you in that, O Commander of the Faithful.” He said, “By God, you suffice neither me nor yourselves.” He dispatched Saʿīd b. Qays in pursuit of the enemy. He rode after them until he reached Hīt but did not catch up with them, and so returned. Muʿāwiyah sends ʿAbd Allāh b. Masʿadah al-Fazārī to Taymāʾ In it, Muʿāwiyah sent ʿAbd Allāh b. Masʿadah al-Fazārī with one thousand seven hundred men to Taymāʾ, and commanded him to collect the zakāt from the Bedouin, and whoever refused to give it, to kill him, then to proceed to Medina, Makkah, and the Hijaz. He marched to Taymāʾ, and a great many people gathered around him. When news of him reached ʿAlī, he sent al-Musayyab b. Najabah al-Fazārī with two thousand men. They met at Taymāʾ and fought a fierce battle at the sun’s decline. Al-Musayyab b. Najabah attacked Ibn Masʿadah and struck him three blows, not intending to kill him but saying to him, “Flee! Flee!” Ibn Masʿadah withdrew with a group of his men into a fortress there and took refuge in it, while the rest fled to Syria. The Bedouin plundered the camels of the zakāt that Ibn Masʿadah had collected. Al-Musayyab besieged them for three days, then he piled firewood against the gate and set it ablaze. When they sensed destruction, they looked out from the fortress and pleaded with him that they were of his own tribe. He took pity on them and extinguished the fire. When night fell, he opened the gate of the fortress, and they went out fleeing to Syria. ʿAbd al-Raḥmān b. Shabīb said to al-Musayyab b. Najabah, “Send me to catch up with them.” He said, “No.” He said, “You have betrayed the Commander of the Faithful and been lenient in their affair.” Muʿāwiyah directs al-Ḍaḥḥāk b. Qays to raid the fringes of ʿAlī’s army In it, Muʿāwiyah directed al-Ḍaḥḥāk b. Qays with three thousand men, and ordered him to raid the fringes of ʿAlī’s army. ʿAlī sent against him Ḥujr b. ʿAdī with four thousand men, and gave each of them fifty dirhams, fifty dirhams. They met at Tadmur, and Ḥujr killed nineteen of al-Ḍaḥḥāk’s men, while two of Ḥujr’s men were killed. Nightfall came upon them, and they dispersed. Al-Ḍaḥḥāk withdrew with his men, fleeing to Syria. Muʿāwiyah’s expedition to the Tigris and his return from it In it, Muʿāwiyah marched in person with a dense army until he reached the Tigris, then turned back. This was mentioned by Muḥammad b. Saʿd, from al-Wāqidī with his chain of narrators, and Abū Maʿshar also with him. ʿAlī b. Abī Ṭālib appoints Ziyād b. Abīhi over the land of Fārs In it, ʿAlī b. Abī Ṭālib appointed Ziyād b. Abīhi over the land of Fārs, for they had withheld the land tax and obedience. The reason for that was the previous killing of al-ʿAlāʾ b. al-Ḥaḍramī and his companions by fire, when Jāriyah b. Qudāmah burned them. When this act became widely known in the lands, it disturbed the hearts of many people, and they denounced it severely. They became divided against ʿAlī, and most of the people of those districts withheld the land tax, especially the people of Fārs, who rebelled and expelled their governor Sahl b. Ḥunayf. ʿAlī consulted the people about whom to appoint over them. Ibn ʿAbbās and Jāriyah b. Qudāmah advised him to appoint Ziyād b. Abīhi, for he was of sound judgment and knowledgeable in governance. ʿAlī said, “He is suited for it.” So he appointed him over Fārs and Kirmān, and equipped him for it with four thousand horsemen. He marched there in this year, subjugated its people, and subdued them until they became upright, paid the land tax, and returned to obedience. He dealt with them with justice and trustworthiness, so much so that the people of those lands used to say, “We have never seen conduct more like the conduct of Kisrā Anūshirwān than the conduct of this Arab in gentleness, tact, and knowledge of what to do and what to avoid.” Those lands were made pure for him by his justice, knowledge, and firmness. He built for the treasury a strong fortress known as Ziyād’s Fortress. Later, when Manṣūr al-Yashkurī fortified himself in it, it became known by his name and was called Manṣūr’s Fortress. ʿAlī b. Abī Ṭālib sends ʿUbayd Allāh b. ʿAbbās over the pilgrimage season Al-Wāqidī said: In this year, ʿAlī b. Abī Ṭālib sent ʿUbayd Allāh b. ʿAbbās over the pilgrimage season, and Muʿāwiyah sent Yazīd b. Shajarah al-Rahāwī to lead the people in the Hajj. When they met in Makkah, they disputed, and neither was willing to yield to the other. They agreed upon Shaybah b. ʿUthmān b. Abī Ṭalḥah al-Ḥajabī, so he led the people in the Hajj and prayed with them during the days of the pilgrimage. Abū al-Ḥasan al-Madāʾinī said: ʿAbd Allāh b. ʿAbbās did not attend the pilgrimage season during ʿAlī’s days until ʿAlī was killed. The one with whom Yazīd b. Shajarah disputed was Qutham b. al-ʿAbbās, until they agreed upon Shaybah b. ʿUthmān. ʿAlī’s governors over the garrison cities in this year Ibn Jarīr said: As for ʿAlī’s governors over the garrison cities, they were those we mentioned in the previous year, except that Ibn ʿAbbās had moved from Basra to Kufa, leaving Ziyād b. Abīhi as his deputy over Basra. Then Ziyād went in this year to Fārs and Kirmān, as we have mentioned. Account of the Syrian raid upon the people of the Jazīrah In it, Muʿāwiyah sent ʿAbd al-Raḥmān b. Qabāth b. Ashyam to the land of the Jazīrah. There, Shabīb b. ʿĀmir, grandfather of al-Kirmānī who was in Khurasan, was in Naṣībīn. He wrote to Kumayl b. Ziyād, who was at Hīt, informing him of the news. Kumayl marched to his aid with six hundred horsemen. They overtook ʿAbd al-Raḥmān, who had with him Maʿn b. Yazīd al-Sulamī. Kumayl fought them and defeated them, seizing their camp and inflicting great slaughter on the Syrians. He ordered that no fugitive be pursued and no wounded man be finished off. Two of Kumayl’s men were killed. He wrote to ʿAlī of the victory, and ʿAlī rewarded him well and answered him with a fine response ؓ. Shabīb b. ʿĀmir came from Naṣībīn and saw that Kumayl had inflicted a defeat upon the enemy, so he congratulated him on the victory. He pursued the Syrians but did not catch them. He crossed the Euphrates, spread out his cavalry, and they raided the people of Syria until he reached Baʿlabakk. Muʿāwiyah sent Ḥabīb b. Maslamah against him, but he did not catch him. Shabīb returned and raided the districts of al-Raqqah, leaving no livestock belonging to the ʿUthmāniyyah there but he drove it off, and no horses or weapons but he seized them. He returned to Naṣībīn and wrote to ʿAlī. ʿAlī wrote to him forbidding him from taking people’s property except the horses and weapons with which they fight. He said, “May God have mercy on Shabīb, he has gone far in raiding and hastened victory.” Account of the raid of al-Ḥārith b. Nimr al-Tanūkhī When Yazīd b. Shajarah came to Muʿāwiyah, he dispatched al-Ḥārith b. Nimr al-Tanūkhī to the Jazīrah to bring him those who were in obedience to ʿAlī. He seized seven men of the Banū Taghlib from the people of Dārā. A group of the Banū Taghlib had already left ʿAlī for Muʿāwiyah, and they asked him to release their companions, but he did not. So they also withdrew from him. Muʿāwiyah wrote to ʿAlī to ransom them for those whom Maʿqil b. Qays had captured from the companions of Yazīd b. Shajarah. ʿAlī sent them to Muʿāwiyah, and Muʿāwiyah released these men. ʿAlī sent a man of Khathʿam called ʿAbd al-Raḥmān to the region of Mosul to pacify the people. Those Taghlibīs who had withdrawn from Muʿāwiyah met him, led by Qurayʿ b. al-Ḥārith al-Taghlibī. They exchanged insults, then fought and killed him. ʿAlī wanted to send an army against them, but Rabīʿah spoke to him, saying, “They are withdrawn from your enemy and included in your obedience; they killed him by mistake.” So he held back from them. Account of the affair of Ibn al-ʿUshbah Muʿāwiyah sent Zuhayr b. Makḥūl al-ʿĀmirī—of ʿĀmir al-Ajdār—to al-Samāwah, and ordered him to collect the people’s zakāt. This reached ʿAlī, so he sent three men: Jaʿfar b. ʿAbd Allāh al-Ashjaʿī, ʿUrwah b. al-ʿUshbah, and al-Julās b. ʿUmayr, both Kalbīs, to collect zakāt from those in his obedience among Kalb and Bakr b. Wāʾil. They encountered Zuhayr and fought. ʿAlī’s companions were defeated, Jaʿfar b. ʿAbd Allāh was killed, and Ibn al-ʿUshbah fled to ʿAlī. ʿAlī rebuked him and struck him with the whip. He became angry and joined Muʿāwiyah. Zuhayr had mounted Ibn al-ʿUshbah on a horse, and for that reason he was suspected. As for al-Julās, he passed by a shepherd and took his cloak, giving him a silk cloak in return. The horsemen caught up with him and said, “Where did those Turābīs go?” He pointed to them, “They went this way.” Then he came to Kufa. Account of the affair of Muslim b. ʿUqbah at Dūmat al-Jandal Muʿāwiyah sent Muslim b. ʿUqbah al-Murrī to Dūmat al-Jandal. Its people had refrained from pledging allegiance to both ʿAlī and Muʿāwiyah. He called them to the obedience and allegiance of Muʿāwiyah, but they refused. This reached ʿAlī, so he sent Mālik b. Kaʿb al-Hamdānī with a force to Dūmat al-Jandal. Muslim was unaware until Mālik came upon him. They fought for a day, then Muslim departed defeated. Mālik remained for some days calling the people of Dūmat al-Jandal to pledge allegiance to ʿAlī, but they did not. They said, “We will not pledge allegiance until the people unite upon an imam.” So he departed and left them. In it, al-Ḥārith b. Murrah al-ʿAbdī set out for the land of al-Sind as a volunteer raider under the command of the Commander of the Faithful ʿAlī. He gained booty and took much spoil and captives, and in a single day he distributed a thousand heads, and he remained raiding until he was killed in the land of al-Qīqān, he and those with him, except a few, in the year forty-two during the days of Muʿāwiyah.

284. Tarikh (al-Tabari) 2081No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ سَعْدُ الْقَرَظِ سَعْدُ الْقَرَظِ مُؤَذِّنُ مَسْجِدِ قُبَاءٍ  فِي زَمَانِ رَسُولِ اللَّهِ، ﷺ، فَلَمَّا وَلِيَ عُمَرُ الْخِلَافَةَ وَلَّاهُ أَذَانَ الْمَسْجِدِ النَّبَوِيِّ، وَكَانَ أَصْلُهُ مَوْلًى لِعَمَّارِ بْنِ يَاسِرٍ، وَهُوَ الَّذِي كَانَ يَحْمِلُ الْعَنَزَةَ بَيْنَ يَدِيْ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ إِلَى الْمُصَلَّى يَوْمَ الْعِيدِ، وَبَقِيَ الْأَذَانُ فِي ذُرِّيَّتِهِ مُدَّةً طَوِيلَةً. أَبُو مَسْعُودٍ الْبَدْرِيُّ عُقْبَةُ بْنُ عَمْرِو بْنِ ثَعْلَبَةَ، أَبُو مَسْعُودٍ الْبَدْرِيُّ  ، سَكَنَ مَاءَ بَدْرٍ فَنُسِبَ إِلَيْهِ، وَلَمْ يَشْهَدِ الْوَقْعَةَ بِبَدْرٍ عَلَى الصَّحِيحِ، وَقَدْ شَهِدَ الْعَقَبَةَ، وَهُوَ مِنْ سَادَاتِ الصَّحَابَةِ، وَكَانَ يَنُوبُ لِعَلِيٍّ بِالْكُوفَةِ إِذَا خَرَجَ مِنْهَا إِلَى الْقِتَالِ.

     ✧ Mention of the notables who died in it Saʿd al-Qaraẓ Saʿd al-Qaraẓ was the muezzin of the mosque of Qubāʾ in the time of the Messenger of Allah ﷺ. When ʿUmar assumed the caliphate, he appointed him to the call to prayer of the Prophet's mosque. He was originally a client of ʿAmmār b. Yāsir. He was the one who carried the short spear before Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī to the prayer place on the day of the festival. The call to prayer remained with his descendants for a long time. Abū Masʿūd al-Badrī ʿUqbah b. ʿAmr b. Thaʿlabah, Abū Masʿūd al-Badrī. He dwelt at the water of Badr and was thus attributed to it, but he did not witness the battle of Badr according to the sound view. He did witness the ʿAqabah, and he was among the leading Companions. He used to act as ʿAlī's deputy in Kufa whenever he left it for battle.

285. Tarikh (al-Tabari) 2082No grade recorded

     ذِكْرُ مَقْتَلِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ،   ؓ وَمَا وَرَدَ فِي ذَلِكَ تنبؤ علي ؓ بمصيره كَانَ أَمِيرُ الْمُؤْمِنِينَ، ؓ، قَدِ انْتَقَضَتْ عَلَيْهِ الْأُمُورُ، وَاضْطَرَبَتْ عَلَيْهِ الْأَحْوَالُ، وَخَالَفَهُ جَيْشُهُ مَنْ أَهْلِ الْعِرَاقِ وَغَيْرِهِمْ، وَنَكَلُوا عَنِ الْقِيَامِ مَعَهُ، وَاسْتَفْحَلَ أَمْرُ أَهْلِ الشَّامِ وَصَالُوا وَجَالُوا يَمِينًا وَشِمَالًا زَاعِمِينَ أَنَّ الْأَمْرَ لِمُعَاوِيَةَ ; بِمُقْتَضَى حُكْمِ الْحَكَمَيْنِ فِي خَلْعِهِمَا عَلِيًّا وَتَوْلِيَةِ عَمْرِو بْنِ الْعَاصِ مُعَاوِيَةَ عِنْدَ خُلُوِّ الْإِمْرَةِ عَنْ أَحَدٍ، وَقَدْ كَانَ أَهْلُ الشَّامِ بَعْدَ التَّحْكِيمِ يُسَمُّونَ مُعَاوِيَةَ الْأَمِيرَ، وَكُلَّمَا ازْدَادَ أَهْلُ الشَّامِ قُوَّةً ضَعُفَ جَأْشُ أَهْلِ الْعِرَاقِ وَوَهَنُوا، هَذَا وَأَمِيرُهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ خَيْرُ أَهْلِ الْأَرْضِ فِي ذَلِكَ الزَّمَانِ، فَهُوَ أَعْبَدُهُمْ وَأَزْهَدُهُمْ، وَأَعْلَمُهُمْ وَأَخْشَاهُمْ لِلَّهِ، عَزَّ وَجَلَّ، وَمَعَ هَذَا كُلِّهِ خَذَلُوهُ وَتَخَلَّوْا عَنْهُ، وَقَدْ كَانَ يُعْطِيهِمُ الْعَطَاءَ الْكَثِيرَ وَالْمَالَ الْجَزِيلَ، فَلَا زَالَ هَذَا دَأْبَهُمْ مَعَهُ حَتَّى كَرِهَ الْحَيَاةَ وَتَمَنَّى الْمَوْتَ ; وَذَلِكَ لِكَثْرَةِ الْفِتَنِ وَظُهُورِ الْمِحَنِ، فَكَانَ يُكْثِرُ أَنْ يَقُولَ: مَاذَا يَحْبِسُ أَشْقَاهَا - أَيْ مَا يَنْتَظِرُ - مَا لَهُ لَا يَقْتُلُ ؟ ثُمَّ يَقُولُ: وَاللَّهِ لَتُخَضَّبَنَّ هَذِهِ - وَيُشِيرُ إِلَى لِحْيَتِهِ - مِنْ هَذِهِ. وَيُشِيرُ إِلَى هَامَتِهِ. عَنْ ثَعْلَبَةَ بْنِ يَزِيدَ قَالَ: قَالَ عَلِيٌّ: وَالَّذِي فَلَقَ الْحَبَّةَ وَبَرَأَ النَّسَمَةَ لَتُخَضَّبَنَّ هَذِهِ مِنْ هَذِهِ - لِلِحْيَتِهِ مِنْ رَأْسِهِ - فَمَا يَحْبِسُ أَشْقَاهَا ؟ فَقَالَ عَبْدُ اللَّهِ بْنُ سَبُعٍ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَنَّ رَجُلَا فَعَلَ ذَلِكَ لَأَبَرْنَا عِتْرَتَهُ. فَقَالَ: أَنْشُدُكُمْ بِاللَّهِ أَنْ يُقْتَلَ بِي غَيْرُ قَاتِلِي. فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ، أَلَا تَسْتَخْلِفُ ؟ فَقَالَ: لَا وَلَكِنِّي أَتْرُكُكُمْ كَمَا تَرَكَكُمْ رَسُولُ اللَّهِ ﷺ. قَالُوا: فَمَا تَقُولُ لِرَبِّكَ إِذَا لَقِيتَهُ وَقَدْ تَرَكْتَنَا هَمَلًا ؟ قَالَ: أَقُولُ: اللَّهُمَّ اسْتَخْلَفْتَنِي فِيهِمْ مَا بَدَا لَكَ، ثُمَّ قَبَضْتَنِي وَتَرَكْتُكَ فِيهِمْ، فَإِنْ شِئْتَ أَصْلَحْتَهُمْ، وَإِنْ شِئْتَ أَفْسَدْتَهُمْ. فِيهِ ضَعْفٌ فِي بَعْضِ أَلْفَاظِهِ.

     ✧ Mention of the killing of the Commander of the Faithful ʿAlī b. Abī Ṭālib ؓ and what has been reported concerning that ʿAlī's ؓ foretelling of his fate The affairs had turned against the Commander of the Faithful ؓ, and circumstances had become disordered for him, and his army from the people of Iraq and others had opposed him and had held back from rising with him, and the affair of the people of Syria had grown formidable, and they had gone about right and left, claiming that the matter belonged to Muʿāwiyah, by virtue of the judgment of the two arbitrators in their deposing ʿAlī and ʿAmr b. al-ʿĀṣ's appointing Muʿāwiyah when the imamate was vacant of anyone. After the arbitration, the people of Syria used to call Muʿāwiyah 'the commander,' and whenever the people of Syria grew in strength, the courage of the people of Iraq weakened and they became feeble, while their commander, ʿAlī b. Abī Ṭālib, was the best of the people of the earth in that time: he was the most worshipful of them and the most ascetic, the most learned of them and the most fearful of God, mighty and majestic, yet despite all that they forsook him and abandoned him. He used to give them abundant gifts and ample wealth, but this remained their habit with him until he came to dislike life and wish for death, because of the many trials and the appearance of tribulations. He would often say: 'What keeps the most wretched one of it—that is, what is he waiting for—what is the matter with him that he does not kill?' Then he would say: 'By God, this shall surely be dyed'—and he would point to his beard—'from this'—and he would point to his head. From Thaʿlabah b. Yazīd, who said: ʿAlī said: 'By the One who split the grain and created the soul, this shall surely be dyed from this'—for his beard from his head—'so what keeps the most wretched one of it?' ʿAbd Allāh b. Sabuʿ said: 'By God, O Commander of the Faithful, if a man did that, we would exterminate his kindred.' He said: 'I adjure you by God that none be killed because of me except my killer.' They said: 'O Commander of the Faithful, will you not appoint a successor?' He said: 'No, but I shall leave you as the Messenger of God ﷺ left you.' They said: 'What will you say to your Lord when you meet Him, having left us without a shepherd?' He said: 'I shall say: O God, You made me a successor over them for as long as You willed, then You took me and left You among them; if You will, You set them aright, and if You will, You corrupt them.' In it there is weakness in some of its wording.

286. Tarikh (al-Tabari) 2083No grade recorded

     صِفَةُ مَقْتَلِهِ  ، ؓ اتفاق ثلاثة من الخوارج على قتل علي ومعاوية وعمرو بن العاص ذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ التَّارِيخِ وَالسِّيَرِ وَأَيَّامِ النَّاسِ، أَنَّ ثَلَاثَةً مِنِ الْخَوَارِجِ ; وَهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو الْمَعْرُوفُ بِابْنِ مُلْجَمٍ الْحِمْيَرِيُّ ثُمَّ الْكِنْدِيُّ حَلِيفُ بَنِي جَبَلَةَ مِنْ كِنْدَةَ، الْمِصْرِيُّ، وَكَانَ أَسْمَرَ حَسَنَ الْوَجْهِ أَبْلَجَ، شَعْرُهُ مَعَ شَحْمَةِ أُذُنَيْهِ، وَفِي جَبْهَتِهِ أَثَرُ السُّجُودِ. وَالْبُرَكُ بْنُ عَبْدِ اللَّهِ التَّمِيمِيُّ. وَعَمْرُو بْنُ بَكْرٍ التَّمِيمِيُّ أَيْضًا، اجْتَمَعُوا فَتَذَاكَرُوا قَتْلَ عَلِيٍّ إِخْوَانَهُمْ مِنْ أَهْلِ النَّهْرَوَانِ فَتَرَحَّمُوا عَلَيْهِمْ وَقَالُوا: مَاذَا نَصْنَعُ بِالْبَقَاءِ بَعْدَهُمْ ؟! كَانُوا مِنْ خَيْرِ النَّاسِ وَأَكْثَرَهُمْ صَلَاةً، وَكَانُوا دُعَاةَ النَّاسِ إِلَى رَبِّهِمْ، لَا يَخَافُونَ فِي اللَّهِ لَوْمَةَ لَائِمٍ، فَلَوْ شَرَيْنَا أَنْفُسَنَا فَأَتَيْنَا أَئِمَّةَ الضَّلَالَةِ فَقَتَلْنَاهُمْ فَأَرَحْنَا مِنْهُمُ الْبِلَادَ وَأَخَذْنَا مِنْهُمْ ثَأْرَ إِخْوَانِنَا. فَقَالَ ابْنُ مُلْجَمٍ أَنَا أَكْفِيكُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ. وَقَالَ الْبُرَكُ بْنُ عَبْدِ اللَّهِ: أَنَا أَكْفِيكُمْ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ. وَقَالَ عَمْرُو بْنُ بَكْرٍ: أَنَا أَكْفِيكُمْ عَمْرَو بْنَ الْعَاصِ فَتَعَاهَدُوا وَتَوَاثَقُوا أَنْ لَا يَنْكِصَ رَجُلٌ مِنْهُمْ عَنْ صَاحِبِهِ حَتَّى يَقْتُلَهُ أَوْ يَمُوتَ دُونَهُ، فَأَخَذُوا أَسْيَافَهُمْ فَسَمُّوهَا، وَاتَّعَدُوا لِسَبْعَ عَشْرَةَ مِنْ رَمَضَانَ أَنْ يُبَيِّتَ كُلُّ وَاحِدٍ مِنْهُمْ صَاحِبَهُ فِي بَلَدِهِ الَّذِي هُوَ فِيهِ. فَأَمَّا ابْنُ مُلْجَمٍ فَسَارَ إِلَى الْكُوفَةِ فَدَخَلَهَا، وَكَتَمَ أَمْرَهُ حَتَّى عَنْ أَصْحَابِهِ مِنَ الْخَوَارِجِ الَّذِينَ هُمْ بِهَا، فَبَيْنَمَا هُوَ جَالِسٌ فِي قَوْمٍ مِنْ بَنِي تَيْمِ الرَّبَابِ وَهُمْ يَتَذَاكَرُونَ قَتْلَاهُمْ يَوْمَ النَّهْرَوَانِ إِذْ أَقْبَلَتِ امْرَأَةٌ مِنْهُمْ يُقَالُ لَهَا: قَطَامِ بِنْتُ الشِّجْنَةِ. قَدْ قَتَلَ عَلِيٌّ يَوْمَ النَّهْرَوَانِ أَبَاهَا وَأَخَاهَا، وَكَانَتْ فَائِقَةَ الْجَمَالِ مَشْهُورَةً بِهِ، وَكَانَتْ قَدِ انْقَطَعَتْ فِي الْمَسْجِدِ الْجَامِعِ تَتَعَبَّدُ فِيهِ، فَلَمَّا رَآهَا ابْنُ مُلْجَمٍ سَلَبَتْ عَقْلَهُ، وَنَسِيَ حَاجَتَهُ الَّتِي جَاءَ لَهَا، وَخَطَبَهَا إِلَى نَفْسِهَا، فَاشْتَرَطَتْ عَلَيْهِ ثَلَاثَةَ آلَافِ دِرْهَمٍ وَخَادِمًا وَقَيْنَةً، وَأَنْ يَقْتُلَ لَهَا عَلِيَّ بْنَ أَبِي طَالِبٍ قَالَ: فَهُوَ لَكِ، وَوَاللَّهِ مَا جَاءَ بِي إِلَى هَذِهِ الْبَلْدَةِ إِلَّا قَتْلُ عَلِيٍّ. فَتَزَوَّجَهَا وَدَخَلَ بِهَا، ثُمَّ شَرَعَتْ تُحَرِّضُهُ عَلَى ذَلِكَ، وَنَدَبَتْ لَهُ رَجُلًا مِنْ قَوْمِهَا مِنْ تَيْمِ الرَّبَابِ يُقَالُ لَهُ: وَرْدَانُ. لِيَكُونَ مَعَهُ رِدْءًا، وَاسْتَمَالَ ابْنُ مُلْجَمٍ رَجُلًا آخَرَ يُقَالُ لَهُ: شَبِيبُ بْنُ بَجَرَةَ الْأَشْجَعِيُّ الْحَرُورِيُّ. قَالَ لَهُ ابْنُ مُلْجَمٍ هَلْ لَكَ فِي شَرَفِ الدُّنْيَا وَالْآخِرَةِ ؟ فَقَالَ: وَمَا ذَاكَ ؟ قَالَ: قَتْلُ عَلِيٍّ. فَقَالَ: ثَكِلَتْكَ أُمُّكَ ! لَقَدْ جِئْتَ شَيْئًا إِدًّا، كَيْفَ تَقْدِرُ عَلَيْهِ ؟ قَالَ: أَكْمُنُ لَهُ فِي الْمَسْجِدِ، فَإِذَا خَرَجَ لِصَلَاةِ الْغَدَاةِ شَدَدْنَا عَلَيْهِ فَقَتَلْنَاهُ، فَإِنْ نَجَوْنَا شَفَيْنَا أَنْفُسَنَا وَأَدْرَكْنَا ثَأْرَنَا، وَإِنْ قُتِلْنَا فَمَا عِنْدَ اللَّهِ خَيْرٌ مِنَ الدُّنْيَا. فَقَالَ: وَيْحَكَ لَوْ غَيْرَ عَلِيٍّ لَكَانَ أَهْوَنَ عَلَيَّ، قَدْ عَرَفْتُ سَابِقَتَهُ فِي الْإِسْلَامِ وَقَرَابَتَهُ مِنْ رَسُولِ اللَّهِ ﷺ، فَمَا أَجِدُنِي أَنْشَرِحُ صَدْرًا لِقَتْلِهِ. فَقَالَ: أَمَا تَعْلَمُ أَنَّهُ قَتَلَ أَهْلَ النَّهْرَوَانِ ؟ فَقَالَ: بَلَى قَالَ: فَنَقْتُلُهُ بِمَنْ قَتَلَ مِنْ إِخْوَانِنَا. فَأَجَابَهُ إِلَى ذَلِكَ بَعْدَ لَأْيٍ. وَدَخَلَ شَهْرُ رَمَضَانَ، فَوَاعَدَهُمُ ابْنُ مُلْجَمٍ لَيْلَةَ الْجُمُعَةِ لِسَبْعَ عَشْرَةَ لَيْلَةً خَلَتْ، وَقَالَ: هَذِهِ اللَّيْلَةُ الَّتِي وَاعَدْتُ أَصْحَابِي يَقْتُلُ كُلُّ وَاحِدٍ مِنَّا فِيهَا صَاحِبَهُ الَّذِي ذَهَبَ إِلَيْهِ. مقتل علي ؓ ثُمَّ جَاءُوا إِلَى قَطَامِ، وَهِيَ امْرَأَةُ ابْنِ مُلْجَمٍ، فَدَعَتْ لَهُمْ بِعِصَبِ الْحَرِيرِ فَعَصَبَتْهُمْ بِهَا، وَكَانَتْ فِي الْمَسْجِدِ، فَجَاءَ هَؤُلَاءِ الثَّلَاثَةُ ; وَهُمُ ابْنُ مُلْجَمٍ وَوَرْدَانُ وَشَبِيبٌ، وَهُمْ مُشْتَمِلُونَ عَلَى سُيُوفِهِمْ، فَجَلَسُوا مُقَابِلَ السُّدَّةِ الَّتِي يَخْرُجُ مِنْهَا عَلِيٌّ، فَلَمَّا خَرَجَ جَعَلَ يُنْهِضُ النَّاسَ مِنَ النَّوْمِ إِلَى الصَّلَاةِ وَيَقُولُ: الصَّلَاةَ الصَّلَاةَ. فَثَارَ إِلَيْهِ شَبِيبٌ بِالسَّيْفِ فَضَرَبَهُ فَوَقَعَ فِي الطَّاقِ، فَضَرَبَهُ ابْنُ مُلْجَمٍ بِالسَّيْفِ عَلَى قَرْنِهِ، فَسَالَ دَمُهُ عَلَى لِحْيَتِهِ، ؓ، وَلَمَّا ضَرَبَهُ ابْنُ مُلْجَمٍ قَالَ: لَا حُكْمَ إِلَّا لِلَّهِ، لَيْسَ لَكَ يَا عَلِيُّ وَلَا لِأَصْحَابِكَ. وَجَعَلَ يَتْلُو قَوْلُهُ تَعَالَى وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاةِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ [ الْبَقَرَةِ: 207 ] وَنَادَى عَلِيٌّ: عَلَيْكُمْ بِهِ. وَهَرَبَ وَرْدَانُ، فَأَدْرَكَهُ رَجُلٌ مِنْ حَضْرَمَوْتَ فَقَتَلَهُ، وَذَهَبَ شَبِيبٌ فَنَجَا بِنَفْسِهِ وَفَاتَ النَّاسَ، وَمُسِكَ ابْنُ مُلْجَمٍ، وَقَدَّمَ عَلِيٌّ جَعْدَةَ بْنَ هُبَيْرَةَ بْنِ أَبِي وَهْبٍ فَصَلَّى بِالنَّاسِ صَلَاةَ الْفَجْرِ، وَحُمِلَ عَلِيٌّ إِلَى مَنْزِلِهِ، وَحُمِلَ إِلَيْهِ ابْنُ مُلْجَمٍ، فَأُوقِفَ بَيْنَ يَدَيْهِ وَهُوَ مَكْتُوفٌ، قَبَّحَهُ اللَّهُ، فَقَالَ لَهُ: أَيْ عَدُوَّ اللَّهِ، أَلَمْ أُحْسِنْ إِلَيْكَ ؟ قَالَ: بَلَى. قَالَ: فَمَا حَمَلَكَ عَلَى هَذَا ؟ قَالَ: شَحَذْتُهُ أَرْبَعِينَ صَبَاحًا، وَسَأَلْتُ اللَّهَ أَنْ يَقْتُلَ بِهِ شَرَّ خَلْقِهِ. فَقَالَ لَهُ عَلِيُّ: لَا أُرَاكَ إِلَّا مَقْتُولًا بِهِ، وَلَا أُرَاكَ إِلَّا مِنْ شَرِّ خَلْقِهِ. ثُمَّ قَالَ: إِنْ مِتُّ فَاقْتُلُوهُ، وَإِنْ عِشْتُ فَأَنَا أَعْلَمُ كَيْفَ أَصْنَعُ بِهِ. وَعَنْ أَبِي تِحْيَى قَالَ: لَمَّا ضَرَبَ ابْنُ مُلْجَمٍ عَلِيًّا قَالَ لَهُمُ: افْعَلُوا بِهِ كَمَا أَرَادَ رَسُولُ اللَّهِ ﷺ أَنْ يَفْعَلَ بِرَجُلٍ أَرَادَ قَتْلَهُ فَقَالَ " اقْتُلُوهُ ثُمَّ حَرِّقُوهُ ". وَقَدْ رُوِيَ أَنَّ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ قَالَتْ لِابْنِ مُلْجَمٍ وَهُوَ وَاقِفٌ: وَيْحَكَ ! لِمَ ضَرَبْتَ أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: إِنَّمَا ضَرَبْتُ أَبَاكِ. فَقَالَتْ: إِنَّهُ لَا بَأْسَ عَلَيْهِ. فَقَالَ: فَلِمَ تَبْكِينَ ؟ وَاللَّهِ لَقَدْ ضَرَبْتُهُ ضَرْبَةً لَوْ أَصَابَتْ أَهْلَ الْمِصْرِ لَمَاتُوا أَجْمَعِينَ، وَاللَّهِ لَقَدْ سَمَمْتُ هَذَا السَّيْفَ شَهْرًا، وَلَقَدِ اشْتَرَيْتُهُ بِأَلْفٍ وَسَمَمْتُهُ بِأَلْفٍ. فَقَالَ جُنْدَبُ بْنُ عَبْدِ اللَّهِ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ مِتَّ نُبَايِعُ الْحَسَنَ ؟ فَقَالَ: لَا آمُرُكُمْ وَلَا أَنْهَاكُمْ، أَنْتُمْ أَبْصَرُ. احتضار علي ؓ وَلَمَّا احْتُضِرَ عَلِيٌّ جَعْلَ يُكْثِرُ مِنْ قَوْلِ لَا إِلَهَ إِلَّا اللَّهُ، لَا يَنْطِقُ بِغَيْرِهَا - وَقَدْ قِيلَ: إِنَّ آخِرَ مَا تَكَلَّمَ بِهِ: فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ [ الزَّلْزَلَةِ: 7، 8 ] - وصية علي ؓ لولديه الحسن والحسين وَقَدْ أَوْصَى وَلَدَيْهِ الْحَسَنَ وَالْحُسَيْنَ بِتَقْوَى اللَّهِ وَالصَّلَاةِ وَالزَّكَاةِ، وَغَفْرِ الذَّنْبَ، وَكَظْمِ الْغَيْظِ، وَصِلَةِ الرَّحِمِ، وَالْحِلْمِ عَنِ الْجَاهِلِ، وَالتَّفَقُّهِ فِي الدِّينِ، وَالتَّثَبُّتِ فِي الْأَمْرِ، وَالتَّعَاهُدِ لِلْقُرْآنِ، وَحُسْنِ الْجِوَارِ، وَالْأَمْرِ بِالْمَعْرُوفِ، وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَاجْتِنَابِ الْفَوَاحِشِ، وَوَصَّاهُمَا بِأَخِيهِمَا مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، وَوَصَّاهُ بِمَا وَصَّاهُمَا بِهِ، وَأَنْ يُعَظِّمَهُمَا وَلَا يَقْطَعَ أَمْرًا دُونَهُمَا، وَكَتَبَ ذَلِكَ كُلَّهُ فِي كِتَابِ وَصِيَّتِهِ، ؓ وَأَرْضَاهُ. محاولة قتل معاوية وعمرو بن العاص ؓ أَمَّا الْبُرَكُ بْنُ عَبْدِ اللَّهِ، فَإِنَّهُ قَعَدَ لِمُعَاوِيَةَ فِي تِلْكَ اللَّيْلَةِ الَّتِي ضُرِبَ فِيهَا عَلِيٌّ، فَلَمَّا خَرَجَ مُعَاوِيَةُ لِيُصَلِّيَ الْغَدَاةَ، شَدَّ عَلَيْهِ بِالسَّيْفِ، فَوَقَعَ السَّيْفُ فِي أَلْيَتِهِ، فَأُخِذَ، فَقَالَ: إِنْ عِنْدِي خَبَرًا أُسِرُّكَ بِهِ، فَإِنْ أَخْبَرْتُكَ فَنَافِعِي ذَلِكَ [ عِنْدَكَ ] ؟ قَالَ: نَعَمْ. قَالَ: إِنَّ أَخًا لِي قَتَلَ عَلِيًّا هَذِهِ اللَّيْلَةَ. قَالَ: فَلَعَلَّهُ لَمْ يَقْدِرْ عَلَى ذَلِكَ. قَالَ: بَلَى، إِنَّ عَلِيًّا لَيْسَ مَعَهُ أَحَدٌ يَحْرُسُهُ. فَأَمَرَ بِهِ مُعَاوِيَةُ فَقُتِلَ. وَبَعَثَ مُعَاوِيَةُ إِلَى السَّاعِدِيِّ، وَكَانَ طَبِيبًا، فَلَمَّا نَظَرَ إِلَيْهِ قَالَ: اخْتَرْ إِمَّا أَنْ أُحْمِيَ حَدِيدَةً فَأَضَعُهَا مَوْضِعَ السَّيْفِ، وَإِمَّا أَنْ أَسْقِيَكَ شَرْبَةً تَقْطَعُ مِنْكَ الْوَلَدَ وَتَبْرَأُ مِنْهَا، فَإِنَّ ضَرْبَتَكَ مَسْمُومَةٌ. فَقَالَ مُعَاوِيَةُ: أَمَّا النَّارُ فَلَا صَبْرَ لِي عَلَيْهَا، وَأَمَّا الْوَلَدُ فَإِنَّ يَزِيدَ وَعَبْدَ اللَّهِ مَا تَقَرُّ بِهِ عَيْنِي. فَسَقَاهُ شَرْبَةً فَبَرَأَ وَلَمْ يُولَدْ لَهُ بَعْدَهَا. وَأَمَرَ مُعَاوِيَةُ عِنْدَ ذَلِكَ بِالْمَقْصُوَرَاتِ، وَحَرَسِ اللَّيْلِ، وَقِيَامِ الشُّرَطِ عَلَى رَأْسِهِ إِذَا سَجَدَ، وَهُوَ أَوَّلُ مَنْ عَمِلَهَا فِي الْإِسْلَامِ. وَقِيلَ: إِنَّ مُعَاوِيَةَ لَمْ يَقْتُلِ الْبُرَكَ، وَإِنَّمَا أَمَرَ فَقُطِعَتْ يَدُهُ وَرِجْلُهُ، وَبَقِيَ إِلَى أَنْ وَلِي زِيَادٌ الْبَصْرَةَ، وَكَانَ الْبُرَكُ قَدْ صَارَ إِلَيْهَا وَوُلِدَ لَهُ، فَقَالَ لَهُ زِيَادٌ: يُولَدُ لَكَ، وَتَرَكْتَ أَمِيرَ الْمُؤْمِنِينَ لَا يُولَدُ لَهُ ؟ فَقَتَلَهُ وَصَلَبَهُ. وَأَمَّا عَمْرُو بْنُ بَكْرٍ، فَإِنَّهُ جَلَسَ لِعَمْرِو بْنِ الْعَاصِ تِلْكَ اللَّيْلَةَ، فَلَمْ يَخْرُجْ، وَكَانَ اشْتَكَى بَطْنَهُ، فَأَمَرَ خَارِجَةَ بْنَ أَبِي حَبِيبَةَ - وَكَانَ صَاحِبَ شُرْطَتِهِ، وَهُوَ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ، - فَخَرَجَ لِيُصَلِّيَ بِالنَّاسِ، فَشَدَّ عَلَيْهِ وَهُوَ يَرَى أَنَّهُ عَمْرُو بْنُ الْعَاصِ، فَضَرَبَهُ فَقَتَلَهُ، فَأَخَذَهُ النَّاسُ إِلَى عَمْرٍو فَسَلَّمُوا عَلَيْهِ بِالْإِمْرَةِ. فَقَالَ: مَنْ هَذَا ؟ قَالُوا: عَمْرٌو. قَالَ: فَمَنْ قَتَلْتُ ؟ قَالُوا: خَارِجَةَ. قَالَ: أَمَا وَاللَّهِ يَا فَاسِقُ مَا ظَنَنْتُهُ غَيْرَكَ ! فَقَالَ عَمْرٌو: أَرَدْتَنِي وَأَرَادَ اللَّهُ خَارِجَةَ. فَقَدَّمَهُ عَمْرٌو فَقَتَلَهُ.

     ✧ Description of his killing, ؓ The agreement of three Kharijites to kill ʿAlī, Muʿāwiyah, and ʿAmr b. al-ʿĀṣ Ibn Jarīr and more than one of the scholars of history, biography, and accounts of the people mentioned that three of the Kharijites—namely ʿAbd al-Raḥmān b. ʿAmr, known as Ibn Muljam al-Ḥimyarī then al-Kindī, an ally of Banū Jabalah of Kindah, the Egyptian. He was dark-skinned, handsome-faced, radiant, his hair reached the lobes of his ears, and on his forehead was the mark of prostration. And al-Burak b. ʿAbd Allāh al-Tamīmī. And ʿAmr b. Bakr al-Tamīmī as well—met together and discussed the killing of their brothers from the people of Nahrawān by ʿAlī. They invoked mercy upon them and said: What shall we do with remaining after them?! They were among the best of people and the most frequent in prayer. They were callers of the people to their Lord, not fearing in God the blame of any blamer. If only we sold our souls and came upon the imams of error and killed them, thereby relieving the lands of them and avenging our brothers. Ibn Muljam said: I will suffice you against ʿAlī b. Abī Ṭālib. Al-Burak b. ʿAbd Allāh said: I will suffice you against Muʿāwiyah b. Abī Sufyān. And ʿAmr b. Bakr said: I will suffice you against ʿAmr b. al-ʿĀṣ. They made a pact and bound themselves that none of them would turn back from his companion until he killed him or died in the attempt. They took their swords and poisoned them, and appointed the seventeenth of Ramaḍān for each of them to attack his companion by night in the land where he was. As for Ibn Muljam, he traveled to Kufa and entered it, concealing his affair even from his companions among the Kharijites who were there. While he was sitting among a group of Banū Taym al-Ribāb, they were discussing their slain on the day of Nahrawān, there came a woman of theirs called Qaṭāmī bt. al-Shijnah. ʿAlī had killed her father and brother on the day of Nahrawān. She was surpassingly beautiful and famous for it. She had secluded herself in the congregational mosque, worshipping therein. When Ibn Muljam saw her, she stole his reason, and he forgot the errand for which he had come. He proposed marriage to her. She stipulated for him three thousand dirhams, a servant, a singing-girl, and that he kill ʿAlī b. Abī Ṭālib for her. He said: That is yours. By God, nothing brought me to this town except the killing of ʿAlī. He married her and consummated the marriage. Then she began to urge him to that, and she enlisted for him a man of her people from Taym al-Ribāb called Wardān, to be a support with him. Ibn Muljam also won over another man called Shabīb b. Bajarah al-Ashjaʿī al-Ḥarūrī. Ibn Muljam said to him: Would you like the honor of this world and the next? He said: And what is that? He said: The killing of ʿAlī. He said: May your mother be bereaved of you! You have brought something terrible, how can you have power over him? He said: I will lie in wait for him in the mosque. When he comes out for the dawn prayer, we will attack him and kill him. If we escape, we shall heal ourselves and attain our revenge; if we are killed, then what is with God is better than this world. He said: Woe to you! If it were other than ʿAlī, it would be easier for me. I have known his precedence in Islam and his kinship to the Messenger of God ﷺ. I do not find my breast expanding to kill him. He said: Do you not know that he killed the people of Nahrawān? He said: Yes. He said: Then we will kill him for those of our brothers whom he killed. He agreed to that after reluctance. The month of Ramaḍān began. Ibn Muljam appointed them for the night of Friday, the seventeenth night after it had passed, and said: This is the night on which I appointed my companions, that each of us should kill his companion to whom he went. The killing of ʿAlī, ؓ Then they came to Qaṭāmī, the wife of Ibn Muljam. She called for strips of silk for them, and she bound them therewith. They were in the mosque. These three—Ibn Muljam, Wardān, and Shabīb—came, wrapping themselves in their swords. They sat opposite the gate from which ʿAlī would come out. When he came out, he began rousing the people from sleep to prayer, saying: Prayer, prayer. Shabīb sprang at him with the sword and struck him, and the blow fell on the arch. Then Ibn Muljam struck him with the sword on the top of his head, and his blood flowed over his beard, ؓ. When Ibn Muljam struck him, he said: No judgment but God's, not for you, O ʿAlī, nor for your companions. He began reciting His words, Exalted is He: "And of the people is he who sells his soul seeking the pleasure of God, and God is kind to His servants" [al-Baqarah: 207]. ʿAlī called out: Seize him. Wardān fled, and a man from Ḥaḍramawt caught him and killed him. Shabīb went and escaped with his life, eluding the people. Ibn Muljam was seized. ʿAlī brought forward Jaʿdah b. Hubayrah b. Abī Wahb, and he led the people in the dawn prayer. ʿAlī was carried to his house, and Ibn Muljam was brought to him. He was made to stand before him, bound, may God disfigure him. He said to him: O enemy of God, did I not treat you well? He said: Yes. He said: What drove you to this? He said: I sharpened it for forty mornings, and I asked God to kill with it the worst of His creation. ʿAlī said to him: I do not think you will be anything but killed by it, and I do not think you are anything but among the worst of His creation. Then he said: If I die, kill him; if I live, I know better how to deal with him. From Abū Tiḥyā: When Ibn Muljam struck ʿAlī, he said to them: Do with him as the Messenger of God ﷺ wanted to do with a man who intended to kill him, for he said: "Kill him, then burn him." It is related that Umm Kulthūm bt. ʿAlī said to Ibn Muljam while he stood: Woe to you! Why did you strike the Commander of the Faithful? He said: I only struck your father. She said: He is not seriously harmed. He said: Then why do you weep? By God, I struck him a blow that had it fallen on the people of Egypt, they would all have died. By God, I poisoned this sword for a month. I bought it for a thousand and poisoned it for a thousand. Jundub b. ʿAbd Allāh said: O Commander of the Faithful, if you die, shall we pledge allegiance to al-Ḥasan? He said: I neither command you nor forbid you; you know best. The deathbed of ʿAlī, ؓ When ʿAlī was dying, he kept repeating: There is no god but God, uttering nothing else. It was said that the last thing he spoke was: "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it" [al-Zalzalah: 7, 8]. The testament of ʿAlī, ؓ, to his two sons al-Ḥasan and al-Ḥusayn He enjoined his two sons al-Ḥasan and al-Ḥusayn to fear God, prayer, zakāt, forgiveness of sin, suppression of anger, maintaining kinship ties, forbearance toward the ignorant, understanding in religion, deliberateness in affairs, constant recitation of the Qurʾān, good neighborliness, commanding right, forbidding wrong, and avoiding indecencies. He enjoined them regarding their brother Muḥammad b. al-Ḥanafiyyah, and he enjoined him with what he enjoined them: to honor them and not decide any matter without them. He wrote all that in his testament, ؓ and make him content. The attempt to kill Muʿāwiyah and ʿAmr b. al-ʿĀṣ, ؓ As for al-Burak b. ʿAbd Allāh, he lay in wait for Muʿāwiyah on that night in which ʿAlī was struck. When Muʿāwiyah came out to pray the dawn prayer, he attacked him with the sword. The sword fell on his buttock. He was seized. He said: I have news that I will confide to you; if I tell you, will that benefit me with you? He said: Yes. He said: A brother of mine killed ʿAlī this night. He said: Perhaps he was not able to do that. He said: Indeed he was. ʿAlī had no one guarding him. Muʿāwiyah ordered him to be killed, and he was killed. Muʿāwiyah sent for al-Sāʿidī, who was a physician. When he examined him, he said: Choose either that I heat an iron and place it where the sword struck, or that I give you a draught that will cut off offspring from you and from which you will recover, for your wound is poisoned. Muʿāwiyah said: As for the fire, I have no endurance for it. As for offspring, then Yazīd and ʿAbd Allāh are enough to delight my eye. He gave him a draught, and he recovered, and no child was born to him after that. At that, Muʿāwiyah ordered the construction of private enclosures, night guards, and police standing at his head when he prostrated. He was the first to institute these in Islam. It is said that Muʿāwiyah did not kill al-Burak; rather, he ordered that his hand and foot be cut off. He remained until Ziyād governed Baṣrah. Al-Burak had gone there and had children born to him. Ziyād said to him: Children are born to you, while you left the Commander of the Faithful with no children born to him? He killed him and crucified him. As for ʿAmr b. Bakr, he sat waiting for ʿAmr b. al-ʿĀṣ that night, but he did not come out. He was suffering from a stomach ailment. He ordered Khārijah b. Abī Ḥabībah—who was his chief of police, of Banū ʿĀmir b. Luʾayy—to go out and lead the people in prayer. He attacked him, thinking he was ʿAmr b. al-ʿĀṣ, and struck him and killed him. The people brought him to ʿAmr and greeted him with the emirate. He said: Who is this? They said: ʿAmr. He said: Then whom did I kill? They said: Khārijah. He said: By God, O wicked one, I did not think it was anyone other than you! ʿAmr said: You intended me, and God intended Khārijah. ʿAmr brought him forward and killed him.

287. Tarikh (al-Tabari) 2084No grade recorded

     تغسيل ودفن علي ؓ والصلاة عليه وَلَمَّا مَاتَ عَلِيٌّ وَلِيَ غُسْلَهُ وَدَفْنَهُ أَهْلُهُ، وَصَلَّى عَلَيْهِ ابْنُهُ الْحَسَنُ فَكَبَّرَ أَرْبَعًا وَقِيلَ: أَكْثَرَ مِنْ ذَلِكَ. وَدُفِنَ عَلِيٌّ بِدَارِ الْخِلَافَةِ بِالْكُوفَةِ. وَقِيلَ: تُجَاهَ الْجَامِعِ مِنَ الْقِبْلَةِ، فِي حُجْرَةٍ مِنْ دُورِ آلِ جَعْدَةَ بْنِ هُبَيْرَةَ بِحِذَاءِ بَابِ الْوَرَّاقِينَ. وَقِيلَ: بِظَاهِرِ الْكُوفَةِ. وَقِيلَ: بِالْكُنَاسَةِ. وَقِيلَ: دُفِنَ بِالثَّوِيَّةِ. وَقَالَ شَرِيكٌ الْقَاضِي وَأَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ: نَقَلَهُ الْحَسَنُ بْنُ عَلِيٍّ بَعْدَ صُلْحِهِ مَعَ مُعَاوِيَةَ إِلَى الْمَدِينَةِ فَدَفَنَهُ بِالْبَقِيعِ إِلَى جَانِبِ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ. وَقَالَ عِيسَى بْنُ دَأْبٍ: بَلْ لَمَّا أَرَادُوا أَنْ يَحْمِلُوهُ إِلَى الْمَدِينَةِ لِيَدْفِنُوهُ بِهَا جَعَلُوهُ فِي صُنْدُوقٍ عَلَى بَعِيرٍ، فَلَمَّا مَرُّوا بِهِ بِبِلَادِ طَيِّئٍ أَضَلُّوا الْبَعِيرَ، فَأَخَذَتْ طَيِّئٌ ذَلِكَ الْبَعِيرَ بِمَا عَلَيْهِ يَحْسَبُونَهُ مَالًا، فَلَمَّا وَجَدُوا بِالصُّنْدُوقِ مَيِّتًا دَفَنُوهُ بِالصُّنْدُوقِ فِي بِلَادِهِمْ، فَلَا يُعْرَفُ قَبْرُهُ إِلَى الْآنَ. وَالْمَشْهُورُ أَنَّ قَبْرَهُ إِلَى الْآنَ بِالْكُوفَةِ كَمَا ذَكَرَ عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ أَنَّ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ نَائِبَ بَنِي أُمَيَّةَ فِي زَمَانِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، لَمَّا كَانَ أَمِيرًا عَلَى الْعِرَاقِ هَدَمَ دُورًا لِيَبْنِيَهَا دَارًا وَجَدَ قَبْرًا فِيهِ شَيْخٌ أَبْيَضُ الرَّأْسِ وَاللِّحْيَةِ، فَإِذَا هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ، فَأَرَادَ أَنْ يُحَرِّقَهُ بِالنَّارِ، فَقِيلَ لَهُ: أَيُّهَا الْأَمِيرُ، إِنَّ بَنَى أُمَيَّةَ لَا يُرِيدُونَ مِنْكَ هَذَا كُلَّهُ. فَلَفَّهُ فِي قَبَاطِيَّ وَدَفَنَهُ هُنَاكَ. قَالُوا: فَلَا يَقْدِرُ أَحَدٌ أَنْ يَسْكُنَ تِلْكَ الدَّارَ الَّتِي هُوَ فِيهَا إِلَّا ارْتَحَلَ مِنْهَا. كَذَا ذَكَرَهُ ابْنُ عَسَاكِرَ. ما فعل بابن ملجم بعد مقتل علي ؓ ثُمَّ إِنَّ الْحَسَنَ بْنَ عَلِيٍّ اسْتَحْضَرَ عَبْدَ الرَّحْمَنِ بْنَ مُلْجَمٍ مِنَ السِّجْنِ فَأَحْضَرَ النَّاسَ النِّفْطَ وَالْبَوَارِيَّ لِيُحَرِّقُوهُ، فَقَالَ لَهُمْ أَوْلَادُ عَلِيٍّ: دَعَوْنَا نَشْتَفِي مِنْهُ. فَقُطِعَتْ يَدَاهُ وَرِجْلَاهُ، فَلَمْ يَجْزَعْ وَلَا فَتَرَ عَنِ الذِّكْرِ، ثُمَّ كُحِلَتْ عَيْنَاهُ، وَهُوَ فِي ذَلِكَ يَذْكُرُ اللَّهَ وَقَرَأَ سُورَةَ: اقْرَأْ بِاسْمِ رَبِّكَ إِلَى آخِرِهَا، وَإِنَّ عَيْنَيْهِ لَتَسِيلَانِ عَلَى خَدَّيْهِ، ثُمَّ حَاوَلُوا لِسَانَهُ لِيَقْطَعُوهُ، فَجَزِعَ عِنْدَ ذَلِكَ جَزَعًا شَدِيدًا، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: إِنِّي أَخَافُ أَنْ أَمْكُثَ فِي الدُّنْيَا فَوَاقًا لَا أَذْكُرُ اللَّهَ فِيهِ. فَقُتِلَ عِنْدَ ذَلِكَ وَحُرِّقَ بِالنَّارِ، قَبَّحَهُ اللَّهُ. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ ابْنُ مُلْجَمٍ رَجُلًا أَسْمَرَ، حَسَنَ الْوَجْهِ، أَبْلَجَ، شَعْرُهُ مَعَ شَحْمَةِ أُذُنِهِ، فِي جَبْهَتِهِ أَثَرُ السُّجُودِ. قَالَ الْعُلَمَاءُ: وَلَمْ يُنْتَظَرْ بِقَتْلِهِ بُلُوغُ الْعَبَّاسِ بْنِ عَلِيٍّ ; فَإِنَّهُ كَانَ صَغِيرًا يَوْمَ قُتِلَ أَبُوهُ. قَالُوا: لِأَنَّهُ كَانَ قُتِلَ مُحَارَبَةً لَا قِصَاصًا. وَاللَّهُ أَعْلَمُ. متى طعن علي بن أبي طالب ؓ وَكَانَ طَعْنُ عَلِيٍّ  ، ؓ، يَوْمَ الْجُمْعَةَ السَّابِعَ عَشَرَ مِنْ رَمَضَانَ سَنَةَ أَرْبَعِينَ، بِلَا خِلَافٍ. فَقِيلَ: مَاتَ مِنْ يَوْمِهِ، وَقِيلَ: يَوْمَ الْأَحَدِ التَّاسِعَ عَشَرَ مِنْهُ. قَالَ الْفَلَّاسُ: وَقِيلَ: ضُرِبَ لَيْلَةَ إِحْدَى وَعِشْرِينَ، وَمَاتَ لَيْلَةَ أَرْبَعٍ وَعِشْرِينَ عَنْ تِسْعٍ أَوْ سَبْعٍ أَوْ ثَمَانٍ وَخَمْسِينَ سَنَةً. وَقِيلَ: عَنْ ثَلَاثٍ وَسِتِّينَ سَنَةً. وَهُوَ الْمَشْهُورُ. قَالَهُ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ، وَأَبُو جَعْفَرٍ الْبَاقِرُ، وَأَبُو إِسْحَاقَ السَّبِيعِيُّ، وَأَبُو بَكْرِ بْنُ عَيَّاشٍ. وَقَالَ بَعْضُهُمْ: عَنْ ثَلَاثٍ أَوْ أَرْبَعٍ وَسِتِّينَ سَنَةً. وَعَنْ أَبِي جَعْفَرٍ الْبَاقِرِ: خَمْسٍ وَسِتِّينَ سَنَةً. وَكَانَتْ خِلَافَتُهُ خَمْسَ سِنِينَ إِلَّا ثَلَاثَةَ أَشْهُرٍ، وَقِيلَ: أَرْبَعَ سِنِينَ وَتِسْعَةَ أَشْهُرٍ وَثَلَاثَةَ أَيَّامٍ، وَقِيلَ: وَسِتَّةَ أَيَّامٍ. وَقِيلَ: وَأَرْبَعَةَ عَشَرَ يَوْمًا. وَقِيلَ: أَرْبَعَ سِنِينَ وَثَمَانِيَةَ أَشْهُرٍ وَثَلَاثَةً وَعِشْرِينَ يَوْمًا. ؓ. وَقَالَ جَرِيرٌ عَنْ مُغِيرَةَ قَالَ: لَمَّا جَاءَ نَعْيُ عَلِيِّ بْنِ أَبِي طَالِبٍ إِلَى مُعَاوِيَةَ، وَكَانَ ذَلِكَ فِي وَقْتِ الْقَائِلَةِ، وَكَانَ نَائِمًا مَعَ امْرَأَتِهِ فَاخِتَةَ بِنْتِ قَرَظَةَ فِي يَوْمٍ صَائِفٍ، جَلَسَ وَهُوَ يَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَجَعَلَ يَبْكِي، فَقَالَتْ لَهُ فَاخِتَةُ: أَنْتَ بِالْأَمْسِ تَطْعَنُ عَلَيْهِ، وَالْيَوْمَ تُبْكِي عَلَيْهِ ! فَقَالَ: وَيْحَكَ ! إِنَّمَا أَبْكِي لِمَا فَقَدَ النَّاسُ مِنْ حِلْمِهِ وَعِلْمِهِ وَفَضْلِهِ وَسَوَابِقِهِ وَخَيْرِهِ. وَذَكَرَ ابْنُ أَبِي الدُّنْيَا فِي كِتَابِ " مَكَائِدِ الشَّيْطَانِ " أَنَّ رَجُلًا مِنَ أَهْلِ الشَّامِ مِنْ أُمَرَاءِ مُعَاوِيَةَ غَضِبَ ذَاتَ لَيْلَةٍ عَلَى ابْنِهِ، فَأَخْرَجَهُ مِنْ مَنْزِلِهِ، فَخَرَجَ الْغُلَامُ لَا يَدْرِي أَيْنَ يَذْهَبُ، فَجَلَسَ وَرَاءَ الْبَابِ مِنْ خَارِجٍ، فَنَامَ سَاعَةً ثُمَّ اسْتَيْقَظَ، فَإِذَا هُوَ بَهِرٍّ أَسْوَدَ بَرِيٍّ قَدْ جَاءَ إِلَى الْبَابِ الَّذِي لَهُمْ فَنَادَى: يَا سُوَيْدُ، يَا سُوَيْدُ. فَخَرَجَ إِلَيْهِ الْهِرُّ الَّذِي فِي مَنْزِلِهِمْ، فَقَالَ لَهُ الْبَرِيُّ: وَيْحَكَ ! افْتَحْ. فَقَالَ: لَا أَسْتَطِيعُ. فَقَالَ: وَيْحَكَ ! ائْتِنِي بِشَيْءٍ أَتَبَلَّغُ بِهِ فَإِنِّي جَائِعٌ وَتَعْبَانُ، هَذَا أَوَانُ مَجِيئِي مِنَ الْكُوفَةِ، وَقَدْ حَدَثَ اللَّيْلَةَ حَدَثٌ عَظِيمٌ، قُتِلَ عَلِيُّ بْنُ أَبِي طَالِبٍ. قَالَ: فَقَالَ لَهُ الْهِرُّ الْأَهْلِيُّ: وَاللَّهِ إِنَّهُ لَيْسَ هَاهُنَا شَيْءٌ إِلَّا وَقَدْ ذَكَرُوا اسْمَ اللَّهِ عَلَيْهِ غَيْرَ سَفُّودٍ كَانُوا يَشْوُونَ عَلَيْهِ اللَّحْمَ. فَقَالَ: ائْتِنِي بِهِ. فَجَاءَ بِهِ فَجَعَلَ يَلْحَسُهُ حَتَّى أَخَذَ حَاجَتَهُ وَانْصَرَفَ، وَذَلِكَ بِمَرْأَى مِنَ الْغُلَامِ وَمَسْمَعٍ، فَقَامَ إِلَى الْبَابِ فَطَرَقَهُ، فَخَرَجَ إِلَيْهِ أَبُوهُ فَقَالَ: مَنْ ؟ فَقَالَ لَهُ: افْتَحْ. فَقَالَ: وَيْحَكَ ! مَا لَكَ ؟ فَقَالَ: افْتَحْ. فَفَتَحَ، فَقَصَّ عَلَيْهِ خَبَرَ مَا رَأَى. فَقَالَ لَهُ: وَيْحَكَ ! أَمَنَامٌ هَذَا ؟ قَالَ: لَا وَاللَّهِ. قَالَ: وَيْحَكَ ! أَفَأَصَابَكَ جُنُونٌ بَعْدِي ؟ قَالَ: لَا وَاللَّهِ، وَلَكِنَّ الْأَمْرَ كَمَا وَصَفْتُ لَكَ، فَاذْهَبْ إِلَى مُعَاوِيَةَ الْآنَ فَاتَّخِذْ عِنْدَهُ يَدًا بِمَا قُلْتُ لَكَ. فَذَهَبَ الرَّجُلُ فَاسْتَأْذَنَ عَلَى مُعَاوِيَةَ، فَأَخْبَرُهُ الْخَبَرَ عَلَى مَا ذَكَرَ وَلَدُهُ، فَأَرَّخُوا ذَلِكَ عِنْدَهُمْ قَبْلَ مَجِيءِ الْبُرُدِ، وَلَمَّا جَاءَتِ الْبُرُدُ وَجَدُوا مَا أَخْبَرُوهُمْ بِهِ مُطَابِقًا لِمَا كَانَ أَخْبَرَ بِهِ أَبُو الْغُلَامِ. اعتقاد الروافض أن قبر علي ؓ بالنجف وَمَا يَعْتَقِدُهُ كَثِيرٌ مِنْ جَهَلَةِ الرَّوَافِضِ مِنْ أَنَّ قَبْرَهُ بِمَشْهَدِ النَّجَفِ،  فَلَا دَلِيلَ عَلَى ذَلِكَ وَلَا أَصْلَ لَهُ، وَيُقَالُ: إِنَّمَا ذَاكَ قَبْرُ الْمُغِيرَةِ بْنِ شُعْبَةَ حَكَاهُ الْخَطِيبُ الْبَغْدَادِيُّ عَنْ أَبِي نُعَيْمٍ الْحَافِظِ، عَنْ أَبِي بَكْرٍ الطَّلْحِيِّ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحَضْرَمِيِّ الْحَافِظِ، هُوَ مُطَيَّنٌ، أَنَّهُ قَالَ: لَوْ عَلِمَتِ الشِّيعَةُ قَبْرَ هَذَا الَّذِي يُعَظِّمُونَهُ بِالنَّجَفِ لَرَجَمُوهُ بِالْحِجَارَةِ، هَذَا قَبْرُ الْمُغِيرَةِ بْنِ شُعْبَةَ.

     ✧ The washing, burial of ʿAlī ؓ, and prayer over him When ʿAlī died, his family took charge of his washing and burial, and his son al-Ḥasan prayed over him, saying the takbīr four times; it was said: more than that. ʿAlī was buried in the abode of the caliphate in al-Kūfah. It was said: facing the congregational mosque from the qiblah, in a chamber among the dwellings of the family of Jaʿdah b. Hubayrah opposite the gate of the paper merchants. It was said: on the outskirts of al-Kūfah. It was said: at al-Kunāsah. It was said: he was buried at al-Thawiyyah. Sharīk al-Qāḍī and Abū Nuʿaym al-Faḍl b. Dukayn said: al-Ḥasan b. ʿAlī transferred him after his reconciliation with Muʿāwiyah to al-Madīnah and buried him in al-Baqīʿ beside Fāṭimah bt. Rasūl Allāh ﷺ. ʿĪsā b. Daʾb said: rather, when they wanted to carry him to al-Madīnah to bury him there, they placed him in a chest on a camel, and when they passed through the lands of Ṭayyiʾ they lost the camel, so Ṭayyiʾ took that camel with what was upon it, thinking it was wealth; when they found a dead man in the chest, they buried him with the chest in their lands, so his grave is unknown until now. The well-known view is that his grave is in al-Kūfah until now, as ʿAbd al-Malik b. ʿUmayr mentioned that Khālid b. ʿAbd Allāh al-Qasrī, the deputy of the Umayyads in the time of Hishām b. ʿAbd al-Malik, when he was governor of al-ʿIrāq, demolished dwellings to build a house and found a grave in which was an old man with white head and beard, and behold he was ʿAlī b. Abī Ṭālib. He wanted to burn him with fire, but it was said to him: O emir, the Umayyads do not want all this from you. So he wrapped him in fine Egyptian cloth and buried him there. They said: no one is able to dwell in that house where he is except that he departs from it. Thus Ibn ʿAsākir mentioned it. What was done with Ibn Muljam after the killing of ʿAlī ؓ Then al-Ḥasan b. ʿAlī summoned ʿAbd al-Raḥmān b. Muljam from prison and brought people naphtha and reed mats to burn him, but the sons of ʿAlī said to them: Leave us to exact retaliation from him. His hands and feet were cut off, and he did not show anguish or cease from remembrance. Then his eyes were anointed with kohl, and all the while he remembered Allāh and recited the surah: Iqraʾ bi-smi rabbika to its end, while his eyes flowed down his cheeks. Then they tried to cut out his tongue, and he showed severe anguish at that. It was said to him about that, and he said: I fear that I might remain in this world for a breath in which I do not remember Allāh. Then he was killed and burned with fire, may Allāh disfigure him. Muḥammad b. Saʿd said: Ibn Muljam was a brown-skinned man, handsome of face, bright, his hair reached his earlobe, and on his forehead was the mark of prostration. The scholars said: They did not await the coming of age of al-ʿAbbās b. ʿAlī, for he was young on the day his father was killed. They said: because he was killed as a combatant, not as retaliation. Allāh knows best. When ʿAlī b. Abī Ṭālib ؓ was stabbed ʿAlī ؓ was stabbed on Friday, the seventeenth of Ramaḍān, in the year forty, without disagreement. It was said: he died that same day, and it was said: on Sunday, the nineteenth of it. Al-Fallās said: it was said: he was struck on the night of the twenty-first and died on the night of the twenty-fourth at the age of fifty-nine, or fifty-seven, or fifty-eight. It was said: at the age of sixty-three, and that is the well-known view, as stated by Muḥammad b. al-Ḥanafiyyah, Abū Jaʿfar al-Bāqir, Abū Isḥāq al-Sabīʿī, and Abū Bakr b. ʿAyyāsh. Some said: at the age of sixty-three or sixty-four. From Abū Jaʿfar al-Bāqir: sixty-five. His caliphate lasted five years minus three months; it was said: four years, nine months, and three days; it was said: and six days; it was said: and fourteen days; it was said: four years, eight months, and twenty-three days. ؓ. Jarīr reported from Mughīrah who said: When news of ʿAlī b. Abī Ṭālib's death came to Muʿāwiyah, and that was at the time of the midday nap, and he was sleeping with his wife Fākhitah bt. Qaraẓah on a summer day, he sat up saying: Innā lillāhi wa innā ilayhi rājiʿūn, and began to weep. Fākhitah said to him: Only yesterday you were reviling him, and today you weep over him! He said: Woe to you! I weep only for what the people have lost of his forbearance, his knowledge, his virtue, his precedence, and his goodness. Ibn Abī al-Dunyā mentioned in his book Makāʾid al-Shayṭān that a man from the people of al-Shām, one of Muʿāwiyah's commanders, became angry one night with his son and expelled him from his dwelling. The boy went out not knowing where to go, sat behind the door from outside, slept a while, then woke, and behold a wild black cat came to the door of their house and called: O Suwayd, O Suwayd. The house cat came out to it, and the wild cat said to it: Woe to you! Open up. It said: I cannot. It said: Woe to you! Bring me something with which I can sustain myself, for I am hungry and tired. This is the time of my coming from al-Kūfah, and tonight a great event has occurred: ʿAlī b. Abī Ṭālib has been killed. He said: The house cat said to it: By Allāh, there is nothing here except that they have mentioned the name of Allāh over it, other than a skewer on which they used to roast meat. It said: Bring it to me. It brought it, and the wild cat began to lick it until it took what it needed and departed. That was within the sight and hearing of the boy. He arose to the door and knocked, and his father came out to him and said: Who is it? He said to him: Open up. He said: Woe to you! What is the matter with you? He said: Open up. He opened, and the boy recounted to him what he had seen. His father said to him: Woe to you! Is this a dream? He said: No, by Allāh. He said: Woe to you! Has madness afflicted you after me? He said: No, by Allāh, but the matter is as I described to you. Go to Muʿāwiyah now and gain favor with him by what I have told you. The man went and sought permission to see Muʿāwiyah, and informed him of the news as his son had mentioned. They recorded the date of that event before the arrival of the couriers, and when the couriers came they found what he had told them to correspond with what the boy's father had reported. The belief of the Rāfiḍah that the grave of ʿAlī ؓ is at al-Najaf And what many ignorant Rāfiḍah believe, that his grave is at the shrine of al-Najaf, there is no evidence for that and it has no basis. It is said: that is only the grave of al-Mughīrah b. Shuʿbah. Al-Khaṭīb al-Baghdādī reported from Abū Nuʿaym al-Ḥāfiẓ, from Abū Bakr al-Ṭalḥī, from Muḥammad b. ʿAbd Allāh al-Ḥaḍramī al-Ḥāfiẓ, who is Muṭayyan, that he said: If the Shīʿah knew the grave of this one whom they venerate at al-Najaf, they would stone him with rocks. This is the grave of al-Mughīrah b. Shuʿbah.

288. Tarikh (al-Tabari) 2085No grade recorded

     وَصُورَةُ الْوَصِيَّةِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا مَا أَوْصَى بِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ ;  أَنَّهُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، أَرْسَلَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ، ثُمَّ إِنَّ صِلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ، لَا شَرِيكَ لَهُ، وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ، أُوصِيكَ يَا حَسَنُ وَجَمِيعَ وَلَدِي وَأَهْلِي وَمَنْ بَلَغَهُ كِتَابِي بِتَقْوَى اللَّهِ رَبِّكُمْ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ، وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا، فَإِنِّي سَمِعْتُ أَبَا الْقَاسِمِ ﷺ يَقُولُ " إِنَّ صَلَاحَ ذَاتِ الْبَيْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَالصِّيَامِ ". انْظُرُوا إِلَى ذَوِي أَرْحَامِكُمْ فَصِلُوهُمْ يُهَوِّنِ اللَّهُ عَلَيْكُمُ الْحِسَابَ، اللَّهَ اللَّهَ فِي الْأَيْتَامِ ; فَلَا تُعْفُوا أَفَوَاهَهُمْ وَلَا يُضَيَّعُنَّ بِحَضْرَتِكُمْ، وَاللَّهَ اللَّهَ فِي جِيرَانِكُمْ ; فَإِنَّهُمْ وَصِيَّةُ نَبِيِّكُمْ ﷺ، مَا زَالَ يُوصِي بِهِمْ حَتَّى ظَنَنَّا أَنَّهُ سَيُورَثِّهُمْ، وَاللَّهَ اللَّهَ فِي الْقُرْآنِ ; فَلَا يَسْبِقَنَّكُمْ إِلَى الْعَمَلِ بِهِ غَيْرُكُمْ، وَاللَّهَ اللَّهَ فِي الصَّلَاةِ ; فَإِنَّهَا عَمُودُ دِينِكُمْ، وَاللَّهَ اللَّهَ فِي بَيْتِ رَبِّكُمْ، فَلَا يَخْلُوَنَّ مِنْكُمْ مَا بَقِيتُمْ ; فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا، وَاللَّهَ اللَّهَ فِي شَهْرِ رَمَضَانَ ; فَإِنَّ صِيَامَهُ جُنَّةٌ مِنَ النَّارِ، وَاللَّهَ اللَّهَ فِي الْجِهَادِ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ، وَاللَّهَ اللَّهَ فِي الزَّكَاةِ ; فَإِنَّهَا تُطْفِئُ غَضَبَ الرَّبِّ، وَاللَّهَ اللَّهَ فِي ذِمَّةِ نَبِيِّكُمْ ; لَا تُظْلَمَنَّ بَيْنَ ظَهْرَانَيْكُمْ، وَاللَّهَ اللَّهَ فِي أَصْحَابِ نَبِيِّكُمْ ; فَإِنَّ رَسُولَ اللَّهِ ﷺ أَوْصَى بِهِمْ، وَاللَّهَ اللَّهَ فِي الْفُقَرَاءِ وَالْمَسَاكِينِ فَأَشْرِكُوهُمْ فِي مَعَاشِكُمْ، وَاللَّهَ اللَّهَ فِيمَا مَلَكَتْ أَيْمَانُكُمْ، فَإِنَّ آخِرَ مَا تَكَلَّمَ بِهِ رَسُولُ اللَّهِ ﷺ أَنْ قَالَ: " أُوصِيكُمْ بِالضَّعِيفَيْنِ ; نِسَائِكُمْ وَمَا مَلَكَتْ أَيْمَانُكُمْ ". الصَّلَاةَ الصَّلَاةَ، لَا تَخَافُنَّ فِي اللَّهِ لَوْمَةَ لَائِمٍ يَكْفِكُمْ مَنْ أَرَادَكُمْ وَبَغَى عَلَيْكُمْ، وَقُولُوا لِلنَّاسِ حُسْنًا كَمَا أَمَرَكُمُ اللَّهُ، وَلَا تَتْرُكُوا الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ، فَيُوَلَّى الْأَمْرَ شِرَارُكُمْ ثُمَّ تَدْعُونَ فَلَا يُسْتَجَابُ لَكُمْ، وَعَلَيْكُمْ بِالتَّوَاصُلِ وَالتَّبَاذُلِ، وَإِيَّاكُمْ وَالتَّدَابُرَ وَالتَّقَاطُعَ وَالتَّفَرُّقَ، وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ، وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ حَفِظَكُمُ اللَّهُ مِنْ أَهْلِ بَيْتٍ، وَحَفِظَ فِيكُمْ نَبِيَّكُمْ، أَسْتَوْدِعُكُمُ اللَّهَ، وَأَقْرَأُ عَلَيْكُمُ السَّلَامَ وَرَحْمَةَ اللَّهِ. ثُمَّ لَمْ يَنْطِقْ إِلَّا بِلَا إِلَهَ إِلَّا اللَّهُ، حَتَّى قُبِضَ فِي شَهْرِ رَمَضَانَ.

     ✧ The form of the testament: In the name of Allah, the Most Gracious, the Most Merciful. This is what ʿAlī b. Abī Ṭālib has bequeathed: He bears witness that there is no god but Allah alone, without partner, and that Muḥammad is His servant and Messenger. He sent him with guidance and the religion of truth to make it prevail over all religion, even though the polytheists dislike it. Then, indeed my prayer, my rites of sacrifice, my living, and my dying are for Allah, Lord of the worlds, with no partner. And with this I have been commanded, and I am of the Muslims. I enjoin you, O Ḥasan, and all my children and my family and whoever my testament reaches, to fear Allah, your Lord, and do not die except as Muslims. And hold firmly to the rope of Allah all together and do not become divided. For I heard Abū al-Qāsim ﷺ say: "Indeed, reconciling between people is better than general prayer and fasting." Look to your kin, so maintain ties with them; Allah will make the reckoning easy for you. Fear Allah, fear Allah regarding the orphans: do not neglect their mouths (feeding them), and let them not be lost in your presence. Fear Allah, fear Allah regarding your neighbors, for they are the testament of your Prophet ﷺ; he kept enjoining concerning them until we thought he would make them heirs. Fear Allah, fear Allah regarding the Qurʾān, so let no one outdo you in acting upon it. Fear Allah, fear Allah regarding prayer, for it is the pillar of your religion. Fear Allah, fear Allah regarding the House of your Lord, so do not leave it empty as long as you remain; for if it is abandoned, you will not be granted respite. Fear Allah, fear Allah regarding the month of Ramaḍān, for its fasting is a shield from the Fire. Fear Allah, fear Allah regarding striving in the cause of Allah with your wealth and your lives. Fear Allah, fear Allah regarding zakāh, for it extinguishes the anger of the Lord. Fear Allah, fear Allah regarding the covenant of your Prophet; let no one be wronged among you. Fear Allah, fear Allah regarding the companions of your Prophet, for the Messenger of Allah ﷺ enjoined concerning them. Fear Allah, fear Allah regarding the poor and the needy, so include them in your sustenance. Fear Allah, fear Allah regarding those whom your right hands possess, for the last thing the Messenger of Allah ﷺ spoke was: "I enjoin you regarding the two weak ones: your women and those whom your right hands possess." Prayer, prayer. Do not fear the blame of any blamer concerning Allah; He will suffice you against those who wish you harm and transgress against you. And speak kindly to people as Allah has commanded you. Do not abandon enjoining good and forbidding evil, lest the wicked among you be given authority, and then you call upon Allah and are not answered. You must maintain mutual connection and mutual giving. Beware of turning away from one another, severing ties, and division. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. Fear Allah; indeed, Allah is severe in punishment. May Allah preserve you as a household and preserve your Prophet among you. I entrust you to Allah, and I bid you peace and the mercy of Allah. Then he did not utter anything except "there is no god but Allah" until he passed away in the month of Ramaḍān.

289. Tarikh (al-Tabari) 2086No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعِينَ ذكر سَرِيَّةِ بُسْرِ بْنِ أَبِي أَرْطَاةَ إِلَى الْحِجَازِ وَالْيَمَنِ   فِي هَذِهِ السَّنَةِ بَعَثَ مُعَاوِيَةُ بُسْرَ بْنَ أَبِي أَرْطَاةَ، وَهُوَ مِنْ عَامِرِ بْنِ لُؤَيٍّ، فِي ثَلَاثَةِ آلَافٍ، فَسَارَ حَتَّى قَدِمَ الْمَدِينَةَ، وَبِهَا أَبُو أَيُّوبَ الْأَنْصَارِيُّ عَامِلُ عَلِيٍّ عَلَيْهَا، فَهَرَبَ أَبُو أَيُّوبَ فَأَتَى عَلِيًّا بِالْكُوفَةِ، وَدَخَلَ بُسْرٌ الْمَدِينَةَ وَلَمْ يُقَاتِلْهُ أَحَدٌ، فَصَعِدَ مِنْبَرَهَا فَنَادَى عَلَيْهِ: يَا دِينَارُ، يَا نَجَّارُ، يَا زُرَيْقُ ! وَهَذِهِ بُطُونٌ مِنَ الْأَنْصَارِ، شَيْخِي شَيْخِي، عَهِدْتُهُ هَاهُنَا بِالْأَمْسِ، فَأَيْنَ هُوَ ؟ يَعْنِي عُثْمَانَ. ثُمَّ قَالَ: وَاللَّهِ لَوْلَا مَا عَهِدَ إِلَيَّ مُعَاوِيَةُ مَا تَرَكْتُ بِهَا مُحْتَلِمًا. فَأَرْسَلَ إِلَى بَنِي سَلِمَةَ فَقَالَ: وَاللَّهِ مَا لَكَمَ عِنْدِي أَمَانٌ حَتَّى تَأْتُونِي بِجَابِرِ بْنِ عَبْدِ اللَّهِ ! فَانْطَلَقَ جَابِرٌ إِلَى أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ فَقَالَ لَهَا: مَاذَا تَرَيْنَ ؟ إِنَّ هَذِهِ بَيْعَةُ ضَلَالَةٍ، وَقَدْ خَشِيتُ أَنْ أُقْتَلَ. قَالَتْ: أَرَى أَنْ تُبَايِعَ، فَإِنِّي قَدْ أَمَرْتُ ابْنِي عُمَرَ وَخَتَنِي ابْنَ زَمْعَةَ أَنْ يُبَايِعَا، وَكَانَتِ ابْنَتُهَا زَيْنَبُ تَحْتَ ابْنِ زَمْعَةَ، فَأَتَاهُ جَابِرٌ فَبَايَعَهُ. وَهَدَمَ بِالْمَدِينَةِ دُورًا ثُمَّ سَارَ إِلَى مَكَّةَ، فَخَافَ أَبُو مُوسَى الْأَشْعَرِيُّ أَنْ يَقْتُلَهُ، فَهَرَبَ مِنْهُ، وَأَكْرَهَ النَّاسَ عَلَى الْبَيْعَةِ. مقتل أولاد عبيد الله بن عباس على يد بسر بن أرطأة ثُمَّ سَارَ إِلَى الْيَمَنِ، وَكَانَ عَلَيْهَا عُبَيْدُ اللَّهِ بْنُ عَبَّاسٍ عَامِلًا لِعَلِيٍّ، فَهَرَبَ مِنْهُ إِلَى عَلِيٍّ بِالْكُوفَةِ. وَاسْتَخْلَفَ عَلِيٌّ [ عَلَى ] الْيَمَنِ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمُدَانِ الْحَارِثِيَّ، فَأَتَاهُ بُسْرٌ فَقَتَلَهُ، وَقَتَلَ ابْنَهُ، وَأَخَذَ ابْنَيْنِ لِعُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ صَغِيرَيْنِ هَمَا: عَبْدُ الرَّحْمَنِ وَقُثَمُ فَقَتَلَهُمَا، وَكَانَا عِنْدَ رَجُلٍ مِنْ كِنَانَةٍ بِالْبَادِيَةِ، فَلَمَّا أَرَادَ قَتْلَهُمَا قَالَ لَهُ الْكِنَانِيُّ: لِمَ تَقْتُلُ هَذَيْنِ وَلَا ذَنْبَ لَهُمَا ؟ فَإِنْ كُنْتَ قَاتِلَهُمَا فَاقْتُلْنِي مَعَهُمَا ! فَقَتَلَهُ وَقَتَلَهُمَا بَعْدَهُ. وَقِيلَ إِنَّ الْكِنَانِيَّ أَخَذَ سَيْفَهُ وَقَاتَلَ عَنِ الْغُلَامَيْنِ وَهُوَ يَقُولُ: اللَّيْثُ مَنْ يَمْنَعُ حَافَاتِ الدَّارِ وَلَا يَزَالُ مُصْلِتًا دُونَ الْجَارِ وَقَاتَلَ حَتَّى قُتِلَ. وَأَخَذَ الْغُلَامَيْنِ فَدَفَنَهُمَا. فَخَرَجَ نِسْوَةٌ مِنْ بَنِي كِنَانَةَ، فَقَالَتِ امْرَأَةٌ مِنْهُنَّ: يَا هَذَا ! قَتَلْتَ الرِّجَالَ فَعَلَامَ تَقْتُلُ هَذَيْنِ ؟ وَاللَّهِ مَا كَانُوا يُقْتَلُونَ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ ! وَاللَّهِ يَا ابْنَ أَبِي أَرْطَاةَ إِنَّ سُلْطَانًا لَا يَقُومُ إِلَّا بِقَتْلِ الصَّبِيِّ الصَّغِيرِ، وَالشَّيْخِ الْكَبِيرِ، وَنَزْعِ الرَّحْمَةِ، وَعُقُوقِ الْأَرْحَامِ لَسُلْطَانُ سُوءٍ ! وَقَتَلَ بُسْرٌ فِي مَسِيرِهِ ذَلِكَ جَمَاعَةً مِنْ شِيعَةِ عَلِيٍّ بِالْيَمَنِ، وَبَلَغَ عَلِيًّا الْخَبَرُ، فَأَرْسَلَ جَارِيَةَ بْنَ قُدَامَةَ السَّعْدِيَّ فِي أَلْفَيْنِ، وَوَهْبَ بْنَ مَسْعُودٍ فِي أَلْفَيْنِ، فَسَارَ جَارِيَةُ حَتَّى أَتَى نَجْرَانَ، فَقَتَلَ بِهَا نَاسًا مِنْ شِيعَةِ عُثْمَانَ، وَهَرَبَ بُسْرٌ وَأَصْحَابُهُ مِنْهُ، وَاتَّبَعَهُ جَارِيَةُ حَتَّى أَتَى مَكَّةَ فَقَالَ: بَايِعُوا أَمِيرَ الْمُؤْمِنِينَ. فَقَالُوا: قَدْ هَلَكَ فَلِمَنْ نُبَايِعُ ؟ قَالَ: لِمَنْ بَايَعَ لَهُ أَصْحَابُ عَلِيٍّ. فَبَايَعُوا خَوْفًا مِنْهُ. ثُمَّ سَارَ حَتَّى أَتَى الْمَدِينَةَ وَأَبُو هُرَيْرَةَ يُصَلِّي بِالنَّاسِ، فَهَرَبَ مِنْهُ، فَقَالَ جَارِيَةُ: لَوْ وَجَدْتُ أَبَا سِنَّوْرٍ لَقَتَلْتُهُ. ثُمَّ قَالَ لِأَهْلِ الْمَدِينَةِ: بَايِعُوا الْحَسَنَ بْنَ عَلِيٍّ فَبَايَعُوهُ، وَأَقَامَ يَوْمَهُ، ثُمَّ عَادَ إِلَى الْكُوفَةِ وَرَجَعَ أَبُو هُرَيْرَةَ يُصَلِّي بِهِمْ. دعاء علي ؓ على بسر بن أرطأة وَكَانَتْ أُمَّ ابْنَيْ عُبَيْدِ اللَّهِ أُمُّ الْحَكَمِ جُوَيْرِيَةُ بِنْتُ خُوَيْلِدِ بْنِ قَارِظٍ، ( وَقِيلَ: عَائِشَةُ بِنْتُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُدَانِ ). فَلَمَّا قُتِلَ وَلَدَاهَا وَلِهَتْ عَلَيْهِمَا، فَكَانَتْ لَا تَعْقِلْ وَلَا تُصْفِي، وَلَا تَزَالُ تَنْشُدُهُمَا فِي الْمَوَاسِمِ فَتَقُولُ: يَا مَنْ أَحَسَّ بُنَيَّيَّ اللَّذَيْنِ هُمَا     كَالدُّرَّتَيْنِ تَشَظَّى عَنْهُمَا الصَّدَفُ يَا مَنْ أَحَسَّ بُنَيَّيَّ اللَّذَيْنِ هُمَا     مُخُّ الْعِظَامِ فَمُخِّي الْيَوْمَ مُزْدَهَفُ يَا مَنْ أَحَسَّ بُنَيَّيَّ اللَّذَيْنِ هُمَا     قَلْبِي وَسَمْعِي فَقَلْبِي الْيَوْمَ مُخْتَطَفُ مِنْ ذُلِّ وَالِهَةٍ حَيْرَى مُدَلَّهَةٍ     عَلَى صَبِيَّيْنِ ذُلَّا إِذْ غَدَا السَّلَفُ نُبِّئْتُ بُسْرًا وَمَا صَدَّقْتُ مَا زَعَمُوا     مِنْ إِفْكِهِمْ وَمِنَ الْقَوْلِ الَّذِي اقْتَرَفُوا أَحَنَى عَلَى وَدِجَيْ إبْنَيَّ مُرْهَفَةً     مِنَ الشِّفَارِ، كَذَاكَ الْإِثْمُ يُقْتَرَفُ وَهِيَ أَبْيَاتٌ مَشْهُورَةٌ، فَلَمَّا سَمِعَ أَمِيرُ الْمُؤْمِنِينَ بِقَتْلِهِمَا جَزِعَ جَزَعًا شَدِيدًا وَدَعَا عَلَى بُسْرٍ فَقَالَ: اللَّهُمَّ اسْلُبْهُ دِينَهُ وَعَقْلَهُ ! فَأَصَابَهُ ذَلِكَ وَفَقَدَ عَقْلَهُ، فَكَانَ يَهْذِي بِالسَّيْفِ وَيَطْلُبُهُ فَيُؤْتَى بِسَيْفٍ مِنْ خَشَبٍ، وَيُجْعَلُ بَيْنَ يَدَيْهِ زِقٌّ مَنْفُوخٌ، فَلَا يَزَالُ يَضْرِبُهُ، وَلَمْ يَزَلْ كَذَلِكَ حَتَّى مَاتَ. اجتماع عبيد الله بن عباس مع بسر عند معاوية وَلَمَّا اسْتَقَرَّ الْأَمْرُ لِمُعَاوِيَةَ دَخَلَ عَلَيْهِ عُبَيْدُ اللَّهِ بْنُ عَبَّاسٍ، وَعِنْدَهُ بُسْرٌ، فَقَالَ لِبُسْرٍ: وَدِدْتُ أَنَّ الْأَرْضَ أَنْبَتَتْنِي عِنْدَكَ حِينَ قَتَلْتَ وَلَدَيَّ. فَقَالَ بُسْرٌ: هَاكَ سَيْفِي. فَأَهْوَى عُبَيْدُ اللَّهِ لِيَتَنَاوَلَهُ فَأَخَذَهُ مُعَاوِيَةُ وَقَالَ لِبُسْرٍ: أَخْزَاكَ اللَّهُ شَيْخًا قَدْ خَرِفْتَ ! وَاللَّهِ لَوْ تَمَكَّنَ مِنْهُ لَبَدَأَ بِي ! قَالَ عُبَيْدُ اللَّهِ: أَجَلْ، ثُمَّ ثَنَّيْتُ بِهِ. ( سَلِمَةُ: بِكَسْرِ اللَّامِ، بَطْنٌ مِنَ الْأَنْصَارِ ). وَقِيلَ: إِنَّ مَسِيرَ بُسْرٍ إِلَى الْحِجَازِ كَانَ سَنَةَ اثْنَتَيْنِ وَأَرْبَعِينَ، فَأَقَامَ بِالْمَدِينَةِ شَهْرًا يَسْتَعْرِضُ النَّاسَ، لَا يُقَالُ لَهُ عَنْ أَحَدٍ إِنَّهُ شَرِكَ فِي دَمِ عُثْمَانَ إِلَّا قَتَلَهُ. المهادنة بين معاوية وعلي ؓ وَفِي هَذِهِ السَّنَةِ جَرَتْ بَيْنَ عَلِيٍّ ؓ وَمُعَاوِيَةَ مُهَادَنَةٌ   بَعْدَ مُكَاتَبَاتٍ كَثِيرَةٍ عَلَى وَضْعِ الْحَرْبِ بَيْنَهُمَا، وَيَكُونُ لِعَلِيٍّ الْعِرَاقُ، وَلِمُعَاوِيَةَ الشَّامُ، وَلَا يَدْخُلُ أَحَدُهُمَا عَلَى صَاحِبِهِ فِي حَمْلَةٍ بِجَيْشٍ وَلَا غَارَةٍ. قَالَ ابْنُ إِسْحَاقَ: لَمَّا لَمْ يُعْطِ أَحَدُ الْفَرِيقَيْنِ صَاحِبَهُ الطَّاعَةَ، كَتَبَ مُعَاوِيَةُ إِلَى عَلِيٍّ ؓ: أَمَّا إِذَا شِئْتَ فَلَكَ الْعِرَاقُ وَلِي الشَّامُ، وَكُفَّ هَذَا السَّيْفَ عَنْ هَذِهِ الْأُمَّةِ وَلَا تُرِقْ دِمَاءَ الْمُسْلِمِينَ. فَفَعَلَ ذَلِكَ عَلِيٌّ ؓ، وَتَرَاضَوْا عَلَى ذَلِكَ. خروج عبد الله بن العباس من البصرة وَفِي هَذِهِ السَّنَةِ خَرَجَ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ مِنَ الْبَصْرَةِ وَلَحِقَ بِمَكَّةَ   وَذَلِكَ أَنَّهُ جَرَى بَيْنَهُ وَبَيْنَ أَبِي الْأَسْوَدِ كَلَامٌ، فَكَتَبَ أَبُو الْأَسْوَدِ إِلَى عَلِيٍّ ؓ: إِنَّ ابْنَ عَمِّكَ قَدْ أَكَلَ مَا تَحْتَ يَدِهِ بِغَيْرِ عِلْمِكَ، فَلَمْ يَسَعْنِي كِتْمَانُكَ ذَلِكَ، فَكَتَبَ إِلَى ابْنِ عَبَّاسٍ فِي ذَلِكَ، فَكَتَبَ ابْنُ عَبَّاسٍ: إِنَّ الَّذِي بَلَغَكَ بَاطِلٌ، فَكَتَبَ إِلَيْهِ: فَأَعْلِمْنِي مَا أَخَذْتَ؟ وَمِنْ أَيْنَ أَخَذْتَ؟ وَفِيمَ وَضَعْتَ؟ فَكَتَبَ ابْنُ عَبَّاسٍ: ابْعَثْ إِلَى عَمَلِكَ مَنْ أَحْبَبْتَ، فَإِنِّي ظَاعِنٌ [عَنْهُ]. وَرَحَلَ بِمَالٍ. قَالَ أَبُو عُبَيْدَةَ: كَانَتْ أَرْزَاقًا قَدِ اجْتَمَعَتْ. وَقَالَ أَبُو عُبَيْدَةَ فِي رِوَايَةٍ أُخْرَى: إِنَّ ابْنَ عَبَّاسٍ لَمْ يَبْرَحْ مِنَ الْبَصْرَةِ حَتَّى قُتِلَ عَلِيٌّ ؓ، فَشَخَصَ إِلَى الْحَسَنِ فَشَهِدَ الصُّلْحَ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ، ثُمَّ رَجَعَ إِلَى الْبَصْرَةِ وَثِقْلُهُ بِهَا فَحَمَلَهُ وَحَمَلَ مَالًا مِنْ بَيْتِ الْمَالِ قَلِيلًا، وَقَالَ: هِيَ أَرْزَاقِي. وَقَدْ أَنْكَرَ الْمَدَائِنِيُّ هَذَا وَقَالَ: إِنَّ عَلِيًّا قُتِلَ وَابْنُ عَبَّاسٍ بِمَكَّةَ، وَإِنَّ الَّذِي شَهِدَ الصُّلْحَ بَيْنَ الْحَسَنِ وَمُعَاوِيَةَ عُبَيْدُ اللَّهِ بْنُ الْعَبَّاسِ. من حج بالناس في هذه السنة وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ أَرْبَعِينَ - الْمُغِيرَةُ بْنُ شُعْبَةَ. مبايعة معاوية بإيلياء قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ بُويِعَ لِمُعَاوِيَةَ بِإِيلِيَاءَ. يَعْنِي لَمَّا مَاتَ عَلِيٌّ قَامَ أَهْلُ الشَّامِ فَبَايَعُوا مُعَاوِيَةَ عَلَى إِمْرَةِ الْمُؤْمِنِينَ ; لِأَنَّهُ لَمْ يَبْقَ لَهُ عِنْدَهُمْ مُنَازِعٌ، فَعِنْدَ ذَلِكَ أَقَامَ أَهْلُ الْعِرَاقِ الْحَسَنَ بْنَ عَلِيٍّ ؓ، لِيُمَانِعُوا بِهِ أَهْلَ الشَّامِ، فَلَمْ يُتِمَّ لَهُمْ مَا أَرَادُوهُ وَمَا حَاوَلُوهُ، وَإِنَّمَا كَانَ خِذْلَانُهُمْ مِنْ قِبَلِ تَدْبِيرِهِمُ السَّيِّئِ وَآرَائِهِمُ الْمُخْتَلِفَةِ الْمُخَالِفَةِ لِأُمَرَائِهِمْ، وَلَوْ كَانُوا يَعْلَمُونَ لَعَظَّمُوا مَا أَنْعَمَ اللَّهُ بِهِ عَلَيْهِمْ مِنْ مُبَايَعَتِهِمُ ابْنَ بِنْتِ رَسُولِ اللَّهِ ﷺ، وَسَيِّدَ الْمُسْلِمِينَ، وَأَحَدَ عُلَمَاءِ الصَّحَابَةِ وَحُلَمَائِهِمْ وَذَوَى آرَائِهِمْ. وَالدَّلِيلُ عَلَى أَنَّهُ أَحَدُ الْخُلَفَاءِ الرَّاشِدِينَ الْحَدِيثُ الَّذِي أَوْرَدْنَاهُ فِي دَلَائِلِ النُّبُوَّةِ مِنْ طُرُقٍ عَنْ سَفِينَةَ مَوْلَى رَسُولِ اللَّهِ ﷺ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " الْخِلَافَةُ بَعْدِي ثَلَاثُونَ سَنَةً  ، ثُمَّ تَكُونُ مُلْكًا ". وَإِنَّمَا كَمَلَتِ الثَّلَاثُونَ بِخِلَافَةِ الْحَسَنِ بْنِ عَلِيٍّ، ؓ، فَإِنَّهُ نَزَلَ عَنِ الْخِلَافَةِ لِمُعَاوِيَةَ فِي رَبِيعٍ الْأَوَّلِ مِنْ سَنَةِ إِحْدَى وَأَرْبَعِينَ، وَذَلِكَ كَمَالُ ثَلَاثِينَ سَنَةً مِنْ مَوْتِ رَسُولِ اللَّهِ ﷺ ; فَإِنَّهُ تُوُفِّيَ فِي رَبِيعٍ الْأَوَّلِ سَنَةَ إِحْدَى عَشْرَةَ مِنَ الْهِجْرَةِ، وَهَذَا مِنْ أَكْبَرِ دَلَائِلِ النُّبُوَّةِ، وَقَدْ مَدَحَهُ رَسُولُ اللَّهِ ﷺ عَلَى صَنِيعِهِ هَذَا، وَهُوَ تَرْكُهُ الدُّنْيَا الْفَانِيَةَ، وَرَغْبَتُهُ فِي الْآخِرَةِ الْبَاقِيَةِ، وَحَقْنُهُ دِمَاءَ هَذِهِ الْأُمَّةِ، فَنَزَلَ عَنِ الْخِلَافَةِ وَجَعَلَ الْمُلْكَ بِيَدِ مُعَاوِيَةَ، حَتَّى تَجْتَمِعَ الْكَلِمَةُ عَلَى أَمِيرٍ وَاحِدٍ، وَهَذَا الْمَدْحُ قَدْ ذَكَرْنَاهُ فِيمَا تَقَدَّمَ وَسَنُورِدُهُ فِي حَدِيثِ أَبِي بَكْرَةَ الثَّقَفِيِّ، أَنَّ رَسُولَ اللَّهِ ﷺ صَعِدَ الْمِنْبَرَ يَوْمًا، وَجَلَسَ الْحَسَنُ بْنُ عَلِيٍّ إِلَى جَانِبِهِ، فَجَعَلَ يَنْظُرُ إِلَى النَّاسِ مَرَّةً وَإِلَيْهِ أُخْرَى، ثُمَّ قَالَ: " أَيُّهَا النَّاسُ، إِنَّ ابْنِي هَذَا سَيِّدٌ، وَسَيُصْلِحُ اللَّهُ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِينَ ". وَفِي هَذِهِ السَّنَةِ قُتِلَ عَلِيٌّ ؓ. وَكَانَ عَامِلَهُ فِي هَذِهِ السَّنَةِ عَلَى مَكَّةَ وَالطَّائِفِ قُثَمُ بْنُ الْعَبَّاسِ، وَعَلَى الْمَدِينَةِ أَبُو أَيُّوبَ الْأَنْصَارِيُّ، وَقِيلَ سَهْلُ بْنُ حُنَيْفٍ حَتَّى كَانَ مِنْ أَمْرِ بُسْرِ بْنِ أَرْطَأَةَ مَا تَقَدَّمَ ذِكْرُهُ. وَكَانَ عَامِلَهُ عَلَى الْبَصْرَةِ عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ عَلَى خِلَافٍ قَدْ سَبَقَ ذِكْرُهُ.

     ✧ Then the year forty began. Mention of the expedition of Busr b. Abī Arṭāh to the Ḥijāz and Yemen In this year Muʿāwiyah sent Busr b. Abī Arṭāh—he was of ʿĀmir b. Luʾayy—with three thousand men. He marched until he reached al-Madīnah, where Abū Ayyūb al-Anṣārī was ʿAlī’s governor over it. Abū Ayyūb fled and came to ʿAlī in al-Kūfah. Busr entered al-Madīnah, and no one fought him. He ascended its pulpit and called out from it: “O Dīnār, O Najjār, O Zurayq!”—these are clans of the Anṣār—“my elder, my elder! I knew him here yesterday; where is he?”—meaning ʿUthmān. Then he said: “By God, were it not for what Muʿāwiyah had enjoined upon me, I would not have left in it any who had reached puberty.” He sent to the Banū Salimah and said: “By God, you have no assurance of safety from me until you bring me Jābir b. ʿAbd Allāh!” So Jābir went to Umm Salamah, the wife of the Prophet ﷺ, and said to her: “What do you think? This is an oath of allegiance of misguidance, and I fear that I shall be killed.” She said: “I think that you should pledge allegiance, for I have commanded my son ʿUmar and my son-in-law Ibn Zamʿah to pledge allegiance”—her daughter Zaynab was married to Ibn Zamʿah. So Jābir came to him and pledged allegiance to him. He demolished houses in al-Madīnah, then marched to Makkah. Abū Mūsā al-Ashʿarī feared that he would kill him, so he fled from him, and he compelled the people to pledge allegiance. The killing of the children of ʿUbayd Allāh b. ʿAbbās at the hands of Busr b. Arṭāh Then he marched to Yemen, over which ʿUbayd Allāh b. ʿAbbās was ʿAlī’s governor. He fled from him to ʿAlī in al-Kūfah. ʿAlī appointed over Yemen ʿAbd Allāh b. ʿAbd al-Mudān al-Ḥārithī. Busr came to him and killed him and killed his son. He seized two young sons of ʿUbayd Allāh b. ʿAbbās, namely ʿAbd al-Raḥmān and Qutham, and killed them. They had been with a man of Kinānah in the desert. When he intended to kill them, the Kinānī said to him: “Why do you kill these two, who have committed no offense? If you are going to kill them, then kill me along with them!” So he killed him, and killed them after him. It is said that the Kinānī took his sword and fought in defense of the two boys, saying: The lion is he who defends the skirts of the abode, and ceases not to stand with drawn sword in defense of the neighbor. He fought until he was killed. He took the two boys and buried them. Some women of Banū Kinānah came out, and one of them said: “You there! You have killed the men, so why do you kill these two? By God, they would not have been killed in the Jāhiliyyah or in Islam! By God, O son of Abī Arṭāh, a dominion that is established only by killing a small child and an aged elder, by removing mercy, and by severing kinship ties is an evil dominion!” Busr killed in that march of his a group of ʿAlī’s partisans in Yemen. The news reached ʿAlī, so he sent Jāriyah b. Qudāmah al-Saʿdī with two thousand and Wahb b. Masʿūd with two thousand. Jāriyah marched until he came to Najrān, where he killed people among the partisans of ʿUthmān. Busr and his companions fled from him, and Jāriyah pursued him until he reached Makkah. He said: “Pledge allegiance to the Commander of the Faithful.” They said: “He has perished, so to whom shall we pledge allegiance?” He said: “To the one to whom ʿAlī’s companions pledged allegiance.” So they pledged allegiance out of fear of him. Then he marched until he came to al-Madīnah, while Abū Hurayrah was leading the people in prayer. He fled from him. Jāriyah said: “Had I found Abū Sinnawr, I would have killed him.” Then he said to the people of al-Madīnah: “Pledge allegiance to al-Ḥasan b. ʿAlī.” So they pledged allegiance to him. He stayed for that day, then returned to al-Kūfah, and Abū Hurayrah returned to lead them in prayer. ʿAlī’s supplication ؓ against Busr b. Arṭāh The mother of the two sons of ʿUbayd Allāh was Umm al-Ḥakam Juwayriyah bt. Khuwaylid b. Qāriẓ (and it is said: ʿĀʾishah bt. ʿAbd Allāh b. ʿAbd al-Mudān). When her two sons were killed, she was bereft over them. She would not regain her reason nor recover, and she kept lamenting them at the pilgrimage seasons, saying: O you who have heard of my two little sons, who were like two pearls from which the shell has been shattered. O you who have heard of my two little sons, who were the marrow of my bones, and today my marrow is snatched away. O you who have heard of my two little sons, who were my heart and my hearing, and today my heart is snatched away. From the abasement of a bereft woman, bewildered and distracted, over two little boys abased when the company went forth. I was told of Busr, and I did not believe what they claimed of their falsehood and of the saying they had committed. He bent over the jugular veins of my two sons with sharp blades; thus sin is committed. These are well-known verses. When the Commander of the Faithful heard of their killing, he was deeply grieved and supplicated against Busr, saying: “O God, strip him of his religion and his reason!” That befell him, and he lost his reason. He would rave about the sword and demand it, and a wooden sword would be brought to him and an inflated waterskin placed before him, and he would keep striking it. He remained thus until he died. The meeting of ʿUbayd Allāh b. ʿAbbās with Busr in the presence of Muʿāwiyah When affairs became settled for Muʿāwiyah, ʿUbayd Allāh b. ʿAbbās entered upon him while Busr was with him. He said to Busr: “I wish the earth had swallowed me up before you killed my two sons.” Busr said: “Here, take my sword.” ʿUbayd Allāh reached out to take it, but Muʿāwiyah took it and said to Busr: “May God disgrace you, an old man who has become senile! By God, if he had gotten hold of it, he would have begun with me!” ʿUbayd Allāh said: “Yes, and then I would have followed with him.” (Salimah: with kasrah on the lām, a clan of the Anṣār). It is said that Busr’s march to the Ḥijāz was in the year forty-two. He stayed in al-Madīnah for a month, exposing the people; if anyone was said to have participated in the blood of ʿUthmān, he killed him. The truce between Muʿāwiyah and ʿAlī ؓ In this year a truce took place between ʿAlī ؓ and Muʿāwiyah, after many correspondences, to lay down war between them: ʿAlī would have Iraq and Muʿāwiyah would have Syria, and neither of them would enter upon the other with an army or a raid. Ibn Isḥāq said: When neither of the two parties gave obedience to the other, Muʿāwiyah wrote to ʿAlī ؓ: “Now then, if you wish, Iraq is yours and Syria is mine. Withhold this sword from this community and do not shed the blood of the Muslims.” ʿAlī ؓ did that, and they agreed upon it. The departure of ʿAbd Allāh b. al-ʿAbbās from al-Baṣrah In this year ʿAbd Allāh b. al-ʿAbbās left al-Baṣrah and joined Makkah. That was because words passed between him and Abū al-Aswad. Abū al-Aswad wrote to ʿAlī ؓ: “Your cousin has consumed what is under his authority without your knowledge, and I could not refrain from informing you of that.” So he wrote to Ibn ʿAbbās about that, and Ibn ʿAbbās wrote: “What has reached you is false.” He wrote to him: “Then inform me what you took, from where you took it, and on what you spent it.” Ibn ʿAbbās wrote: “Send to your province whom you will, for I am departing from it.” And he departed with wealth. Abū ʿUbaydah said: They were stipends that had accumulated. Abū ʿUbaydah said in another narration: Ibn ʿAbbās did not leave al-Baṣrah until ʿAlī ؓ was killed. Then he went to al-Ḥasan and witnessed the peace agreement between him and Muʿāwiyah. Then he returned to al-Baṣrah, while his heavy baggage was there, and he carried it off, and he carried a little wealth from the public treasury, saying: “It is my stipends.” Al-Madāʾinī rejected this and said: ʿAlī was killed while Ibn ʿAbbās was in Makkah, and the one who witnessed the peace agreement between al-Ḥasan and Muʿāwiyah was ʿUbayd Allāh b. al-ʿAbbās. Who led the people in the pilgrimage this year In this year—I mean the year forty—al-Mughīrah b. Shuʿbah led the people in the pilgrimage. The pledge of allegiance to Muʿāwiyah in Īliyāʾ Ibn Jarīr said: In this year allegiance was pledged to Muʿāwiyah in Īliyāʾ. That is, when ʿAlī died, the people of Syria arose and pledged allegiance to Muʿāwiyah as Commander of the Faithful, because no contender remained for him among them. At that point the people of Iraq set up al-Ḥasan b. ʿAlī ؓ to contend with the people of Syria, but what they wanted and attempted did not come to pass for them. Their failure came from their own bad management and their conflicting opinions that opposed their commanders. Had they known, they would have esteemed what God had bestowed upon them in their pledging allegiance to the son of the daughter of the Messenger of God ﷺ, the master of the Muslims, one of the learned men of the Companions and their forbearing ones and those of sound judgment. The proof that he was one of the rightly guided caliphs is the ḥadīth we cited in the Proofs of Prophethood through several paths from Safīnah, the freedman of the Messenger of God ﷺ, that the Messenger of God ﷺ said: “The caliphate after me is thirty years, then it becomes kingship.” The thirty years were completed only by the caliphate of al-Ḥasan b. ʿAlī ؓ, for he relinquished the caliphate to Muʿāwiyah in Rabīʿ al-Awwal of the year forty-one, which is the completion of thirty years from the death of the Messenger of God ﷺ; for he died in Rabīʿ al-Awwal of the year eleven of the Hijrah. This is one of the greatest proofs of prophethood. The Messenger of God ﷺ praised him for this action of his—his abandoning the fleeting world, his desire for the everlasting hereafter, and his sparing the blood of this community—so he relinquished the caliphate and placed the kingship in the hand of Muʿāwiyah, so that the word might unite under one commander. This praise we have mentioned previously, and we shall cite it in the ḥadīth of Abū Bakrah al-Thaqafī, that the Messenger of God ﷺ ascended the pulpit one day and al-Ḥasan b. ʿAlī sat beside him. He kept looking at the people once and at him another time, then said: “O people, this son of mine is a sayyid, and God will reconcile through him two great factions of the Muslims.” In this year ʿAlī ؓ was killed. His governor over Makkah and al-Ṭāʾif in this year was Qutham b. al-ʿAbbās, and over al-Madīnah Abū Ayyūb al-Anṣārī; it is said Sahl b. Ḥunayf until the affair of Busr b. Arṭāh occurred, as previously mentioned. His governor over al-Baṣrah was ʿAbd Allāh b. al-ʿAbbās, according to a dispute already mentioned.

290. Tarikh (al-Tabari) 2087No grade recorded

     [رِثَاءُ أَبِي الْأَسْوَدِ لِسَيِّدِنَا عَلِيٍّ ؓ ]   وَلِأَبِي الْأَسْوَدِ الدُّؤَلِيِّ يَرْثِي عَلِيًّا ؓ: أَلَا يَا عَيْنُ وَيْحَكِ أَسْعِدِينَا أَلَا تَبْكِي أَمِيرَ الْمُؤْمِنِينَا     أَتَبْكِي أُمُّ كُلْثُومٍ عَلَيْهِ بِعَبْرَتِهَا وَقَدْ رَأَتِ الْيَقِينَا     أَلَا قُلْ لِلْخَوَارِجِ حَيْثُ كَانُوا فَلَا قَرَّتْ عُيُونُ الْحَاسِدِينَا     أَفِي شَهْرِ الصِّيَامِ فَجَعْتُمُونَا بِخَيْرِ النَّاسِ طُرًّا أَجْمَعِينَا؟!     قَتَلْتُمْ خَيْرَ مَنْ رَكِبَ الْمَطَايَا وَذَلَّلَهَا وَمَنْ رَكِبَ السَّفِينَا     وَمَنْ لَبِسَ النِّعَالَ وَمَنْ حَذَاهَا وَمَنْ قَرَأَ الْمَثَانِيَ وَالْمُبِينَا     وَكُلُّ مَنَاقِبِ الْخَيْرَاتِ فِيهِ وَحِبُّ رَسُولِ رَبِّ الْعَالَمِينَا     لَقَدْ عَلِمَتْ قُرَيْشٌ حَيْثُ كَانَتْ بِأَنَّكَ خَيْرُهُمْ حَسَبًا وَدِينَا     إِذَا اسْتَقْبَلْتَ وَجْهَ أَبِي حُسَيْنٍ رَأَيْتَ الْبَدْرَ فَوْقَ النَّاظِرِينَا     وَكُنَّا قَبْلَ مَقْتَلِهِ بِخَيْرٍ نَرَى مَوْلَى رَسُولِ اللَّهِ فِينَا     يُقِيمُ الْحَقَّ لَا يَرْتَابُ فِيهِ وَيَعْدِلُ فِي الْعِدَى وَالْأَقْرَبِينَا     وَلَيْسَ بِكَاتِمٍ عِلْمًا لَدَيْهِ وَلَمْ يُخْلَقْ مِنَ الْمُتَكَبِّرِينَا     كَأَنَّ النَّاسَ إِذْ فَقَدُوا عَلِيًّا نَعَامٌ حَارَ فِي بَلَدٍ سِنِينَا     فَلَا تَشْمَتْ مُعَاوِيَةُ بْنُ صَخْرٍ فَإِنَّ بَقِيَّةَ الْخُلَفَاءِ فِينَا رثاء عائشة لعلي ؓ قَالَ: وَلَمَّا بَلَغَ عَائِشَةَ قَتْلُ عَلِيٍّ قَالَتْ: فَأَلْقَتْ عَصَاهَا وَاسْتَقَرَّتْ بِهَا النَّوَى     كَمَا قَرَّ عَيْنًا بِالْإِيَابِ الْمُسَافِرُ وَقَالَ بَكْرُ بْنُ حَمَّادٍ التَّاهَرْتِيُّ: قُلْ لِابْنِ مُلْجَمَ وَالْأَقْدَارُ غَالِبَةٌ     هَدَمْتَ لِلدِّينِ وَالْإِسْلَامِ أَرْكَانَا قَتَلْتَ أَفْضَلَ مَنْ يَمْشِي عَلَى قَدَمٍ     وَأَعْظَمَ النَّاسِ إِسْلَامًا وَإِيمَانَا وَأَعْلَمَ النَّاسِ بِالْقُرْآنِ ثُمَّ بِمَا     سَنَّ الرَّسُولُ لَنَا شَرْعًا وَتِبْيَانَا صِهْرَ النَّبِيِّ وَمَوْلَاهُ وَنَاصِرَهُ     أَضْحَتْ مَنَاقِبُهُ نُورًا وَبُرْهَانَا وَكَانَ مِنْهُ عَلَى رُغْمِ الْحَسُودِ لَهُ     مَكَانُ هَارُونَ مِنْ مُوسَى بْنِ عِمْرَانَا ذكرتُ قَاتِلَهُ وَالدَّمْعُ مُنْحَدِرٌ     فَقُلْتُ سُبْحَانَ رَبِّ الْعَرْشِ سُبْحَانَا إِنِّي لَأَحْسَبُهُ مَا كَانَ مِنْ أَنَسٍ     كَلَّا وَلَكِنَّهُ قَدْ كَانَ شَيْطَانَا قَدْ كَانَ يُخْبِرُهُمْ [ هَذَا ] بِمَقْتَلِهِ     قَبْلَ الْمَنِيَّةِ أَزْمَانًا فَأَزْمَانَا فَلَا عَفَا اللَّهُ عَنْهُ سُوءَ فَعْلَتِهِ     وَلَا سَقَى قَبْرَ عِمْرَانَ بْنِ حِطَّانَا يَا ضَرْبَةً مِنْ شَقِيٍّ مَا أَرَادَ بِهَا     إِلَّا لِيَبْلُغَ مِنْ ذِي الْعَرْشِ رِضْوَانَا بَلْ ضَرْبَةٌ مِنْ غَوِيٍّ أَوْرَدَتْهُ لَظًى     وَسَوْفَ يَلْقَى بِهَا الرَّحْمَنَ غَضْبَانَا كَأَنَّهُ لَمْ يُرِدْ قَصْدًا بِضَرْبَتِهِ     إِلَّا لِيَصْلَيَ عَذَابَ الْخُلْدِ نِيرَانَا )

     ✧ [The elegy of Abu al-Aswad for our master ʿAlī ؓ] Abu al-Aswad al-Duʾalī elegized ʿAlī ؓ: Alā yā ʿaynu wayḥaki asʿidīnā alā tabkī amīra al-muʾminīnā Will you weep, Umm Kulthūm, over him with her tears, having seen certainty Alā qul li-l-Khawārij ḥaythu kānū falā qarrat ʿuyūnu al-ḥāsidīnā In the month of fasting you bereaved us of the best of all people altogether?! You killed the best of those who rode mounts and tamed them, and those who rode ships and those who wore sandals and those who made them and those who recited the Mathānī and the Mubīn All the merits of good things are in him and the love of the Messenger of the Lord of the worlds Quraysh knew, wherever they were, that you were the best of them in lineage and religion When you faced the face of Abū Ḥusayn you saw the full moon above the onlookers Before his killing we were in good state we saw the mawlā of the Messenger of Allah among us He upheld truth, not doubting it, and was just toward enemies and kin He did not conceal knowledge he had and was not created among the arrogant It is as if the people, when they lost ʿAlī, were ostriches wandering in a barren land for years So let Muʿāwiyah b. Ṣakhr not gloat, for the remnant of the caliphs is among us [The elegy of ʿĀʾishah for ʿAlī ؓ] He said: When the killing of ʿAlī reached ʿĀʾishah, she said: She cast down her staff and settled with it, as the traveler's eye is cooled by returning Bakr b. Ḥammād al-Tāhartī said: Say to Ibn Muljam, while destinies prevail, you demolished the pillars of the religion and Islam You killed the best of those who walk on a foot and the greatest of people in submission and faith and the most knowledgeable of people in the Qurʾān, then in what the Messenger legislated for us as law and clarification The Prophet's in-law, his mawlā, and his supporter; his virtues became light and proof He had, despite the envier's dislike, the station of Hārūn from Mūsā b. ʿImrān I remembered his killer while tears flowed down, and I said: Glory be to the Lord of the Throne, glory be! I think he was not of the kind of Anas; no, but he was a devil He used to tell them [this] of his killing before death, time after time May Allah not forgive him his evil deed and may He not water the grave of ʿImrān b. Ḥiṭṭān O blow from a wretch who intended by it nothing but to attain the pleasure of the Lord of the Throne Rather, a blow from a misguided one that brought him to hellfire, and he will meet the Merciful angry because of it As if he intended by his blow nothing but to burn in the torment of eternity in fires )

291. Tarikh (al-Tabari) 2088No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ إِبْرَاهِيمُ الْقِبْطِيُّ إِبْرَاهِيمُ الْقِبْطِيُّ، مَوْلَى رَسُولِ اللَّهِ ﷺ، يُكَنَّى أَبَا رَافِعٍ  : شَهِدَ فَتْحَ مِصْرَ وَاخْتَطَّ بِهَا، وَرَوَى عَنْهُ مِنْ أَهْلِهَا عَلِيُّ بْنُ رَبَاحٍ، وَصَارَ أَبُو رَافِعٍ بَعْدَ ذَلِكَ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ، فَوَلَّاهُ بَيْتَ مَالِ الْكُوفَةِ. وَتُوُفِّيَ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ، ؓ. الْأَشْعَثُ بْنُ قَيْسِ بْنِ مَعْدِيكَرِبَ بْنِ مُعَاوِيَةَ بْنِ جَبَلَةَ بْنِ عَدِيِّ بْنِ رَبِيعَةَ الْأَشْعَثُ بْنُ قَيْسِ بْنِ مَعْدِيكَرِبَ بْنِ مُعَاوِيَةَ بْنِ جَبَلَةَ بْنِ عَدِيِّ بْنِ رَبِيعَةَ، أَبُو مُحَمَّدٍ  : قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ فِي وَفْدِ كِنْدَةَ، ثُمَّ رَجَعَ إِلَى الْيَمَنِ، فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ﷺ ارْتَدَّ فَأُخِذَ وَحُمِلَ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ ؓ مُقَيَّدًا، فَأَسْلَمَ وَمَنَّ عَلَيْهِ وَزَوَّجَهُ أُخْتَهُ. وَرَوَى عَنْ رَسُولِ اللَّهِ ﷺ، وَشَهِدَ مَعَ سَعْدٍ قِتَالَ الْفُرْسِ بِالْعِرَاقِ، وَكَانَ عَلَى رَايَةِ كِنْدَةَ بِصِفِّينَ مَعَ عَلِيٍّ ؓ، وَحَضَرَ قِتَالَ الْخَوَارِجِ بِالنَّهْرَوَانِ، وَوَرَدَ الْمَدَائِنَ ثُمَّ عَادَ إِلَى الْكُوفَةِ فَأَقَامَ بِهَا حَتَّى مَاتَ فِي الْوَقْتِ الَّذِي صَالَحَ فِيهِ الْحَسَنُ مُعَاوِيَةَ، وَتُوُفِّيَ ابْنَ ثَلَاثٍ وَسِتِّينَ سَنَةً. بَشِيرُ بْنُ عَبْدِ الْمُنْذِرِ بَشِيرُ بْنُ عَبْدِ الْمُنْذِرِ، أَوْ لُبَابَةُ  : رَدَّهُ رَسُولُ اللَّهِ ﷺ مِنَ الرَّوْحَاءِ حِينَ خَرَجَ إِلَى بَدْرٍ، وَاسْتَعْمَلَهُ عَلَى الْمَدِينَةِ وَضَرَبَ لَهُ بِسَهْمِهِ وَأَجْرِهِ، فَكَانَ كَمَنْ شَهِدَهَا، وَشَهِدَ أُحُدًا، وَاسْتَخْلَفَهُ عَلَى الْمَدِينَةِ حِينَ خَرَجَ إِلَى غَزَاةِ السَّوِيقِ، وَكَانَتْ مَعَهُ رَايَةُ بَنِي عَمْرِو بْنِ عَوْفٍ فِي غَزَاةِ الْفَتْحِ، وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ جَمِيعَ الْمَشَاهِدِ، وَلَمَّا اسْتَشَارُوهُ بِبَنِي قُرَيْظَةَ أَشَارَ إِلَيْهِمْ أَنَّهُ الذَّبْحُ، ثُمَّ نَدِمَ فَارْتَبَطَ إِلَى أُسْطُوَانَةٍ حَتَّى تَابَ اللَّهُ عَلَيْهِ. تَمِيمُ بْنُ أَوْسِ بْنِ خَارِجَةَ بْنِ سُوَيْدٍ الدَّارِيُّ تَمِيمُ بْنُ أَوْسِ بْنِ خَارِجَةَ بْنِ سُوَيْدٍ الدَّارِيُّ، وَيُكَنَّى أَبَا رُقَيَّةَ  : وَفَدَ عَلَى رَسُولِ اللَّهِ ﷺ مَعَ جَمَاعَةِ الدَّارِيَيْنِ عِنْدَ مُنْصَرَفِهِ مِنْ تَبُوكَ، فَأَقَامُوا حَتَّى تُوُفِّيَ رَسُولُ اللَّهِ ﷺ. عَنْ خَالِدِ بْنِ سَعِيدٍ، قَالَ: قَالَ تَمِيمٌ الدَّارِيُّ: كُنْتُ بِالشَّامِ حِينَ بُعِثَ رَسُولُ اللَّهِ ﷺ، فَخَرَجْتُ إِلَى بَعْضِ حَاجَتِي، فَأَدْرَكَنِي اللَّيْلُ، فَقُلْتُ: أَنَا فِي جِوَارِ عَظِيمِ هَذَا الْوَادِي اللَّيْلَةَ. قَالَ: فَلَمَّا أَخَذْتُ مَضْجَعِي إِذْ مُنَادٍ يُنَادِي لَا أَرَاهُ: عُذْ بِاللَّهِ فَإِنَّ الْجِنَّ لَا تُجِيرُ أَحَدًا عَلَى اللَّهِ، فَقُلْتُ: مَا تَقُولُ؟ قَالَ: قَدْ خَرَجَ رَسُولُ اللَّهِ الْأَمِينُ وَصَلَّيْنَا خَلْفَهُ بِالْحُجُونِ وَأَسْلَمْنَا وَاتَّبَعْنَاهُ وَوُهِنَ كَيْدُ الْجِنِّ وَرُمِيَتْ بِالشُّهُبِ، وَانْطَلِقْ إِلَى مُحَمَّدٍ فَأَسْلِمْ، فَلَمَّا أَصْبَحْتُ ذَهَبْتُ إِلَى دَيْرِ أَيُّوبَ فَسَأَلْتُ رَاهِبًا بِهِ وَأَخْبَرْتُهُ الْخَبَرَ، فَقَالَ: قَدْ صَدَقُوكَ، نَجِدُهُ قَدْ خَرَجَ مِنَ الْحَرَمِ وَهُوَ خَيْرُ الْأَنْبِيَاءِ فَلَا تُسْبَقْ إِلَيْهِ، قَالَ: فَتَكَلَّفْتُ الشُّخُوصَ حَتَّى جِئْتُ رَسُولَ اللَّهِ ﷺ وَأَسْلَمْتُ. وَعَنْ أَبِي قِلَابَةَ، قَالَ: كَانَ تَمِيمٌ الدَّارِيُّ يَخْتُمُ الْقُرْآنَ فِي سَبْعِ لَيَالٍ. قَالَ عُلَمَاءُ السِّيَرِ: اسْتَأْذَنَ تَمِيمٌ عُمَرَ بْنِ الْخَطَّابِ ؓ أَنْ يَقُصَّ عَلَى النَّاسِ، فَأَذِنَ لَهُ، فَلَمَّا قُتِلَ عُثْمَانُ ؓ تَحَوَّلَ إِلَى الشَّامِ. الْحَارِثُ بْنُ خَزْمَةَ بْنِ عَدِيِّ بْنِ أَبِي بْنِ غَنْمٍ الْحَارِثُ بْنُ خَزْمَةَ بْنِ عَدِيِّ بْنِ أَبِي بْنِ غَنْمٍ، أَبُو بَشِيرٍ  : شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ سَبْعٍ وَسِتِّينَ سَنَةً. خَارِجَةُ بْنُ حُذَافَةَ بْنِ غَانِمٍ خَارِجَةُ بْنُ حُذَافَةَ بْنِ غَانِمٍ  : شَهِدَ الْفَتْحَ بِمِصْرَ، وَاخْتَطَّ بِهَا، وَكَانَ أَمِيرَ الْمَدَدِ الَّذِينَ أَمَدَّ بِهِمْ عُمَرُ بْنُ الْخَطَّابِ. وَكَانَ عَلَى شُرْطَةِ مِصْرَ فِي إِمْرَةِ عَمْرِو بْنِ الْعَاصِ لِمُعَاوِيَةَ، قَتَلَهُ خَارِجِيٌّ بِمِصْرَ فِي هَذِهِ السَّنَةِ وَهُوَ يَظُنُّ أَنَّهُ عَمْرُو بْنُ الْعَاصِ. خَوَّاتُ بْنُ جُبَيْرٍ خَوَّاتُ بْنُ جُبَيْرٍ، أَبُو عَبْدِ اللَّهِ  ، وَقِيلَ أَبُو صَالِحٍ الْأَنْصَارِيُّ الْمَدِينِيُّ: وَهُوَ صَاحِبُ ذَاتِ النَّحْيَيْنِ فِي الْجَاهِلِيَّةِ الَّتِي ضُرِبَ بِهَا الْمَثَلُ، فَقِيلَ: "أَشْغَلُ مِنْ ذَاتِ النَّحْيَيْنِ". أَسْلَمَ خَوَّاتٌ وَخَرَجَ مَعَ رَسُولِ اللَّهِ ﷺ [إِلَى بَدْرٍ ]، فَأَصَابَهُ بِالرَّوْحَاءِ حَجَرٌ، فَكُسِرَ، فَرَدَّهُ النَّبِيُّ ﷺ إِلَى الْمَدِينَةِ، وَضَرَبَ لَهُ بِأَجْرِهِ وَبِسَهْمِهِ فَكَانَ كَمَنْ شَهِدَهَا. وَذَكَرَ الْبُخَارِيُّ فِي تَارِيخِهِ: عَنِ ابْنِ عُيَيْنَةَ أَنَّهُ شَهِدَ بَدْرًا. وَقَدْ شَهِدَ أُحُدًا وَالْمَشَاهِدَ بَعْدَهَا مَعَ رَسُولِ اللَّهِ ﷺ. فَأَمَّا قِصَّةُ ذَاتِ النَّحْيَيْنِ: عَنْ عُثْمَانَ بْنِ وَاقِدٍ، قَالَ: قَالَ خَوَّاتُ بْنُ جُبَيْرٍ: كُنْتُ صَاحِبَ ذَاتِ النِّحْيَيْنِ فِي الْجَاهِلِيَّةِ - وَالنِّحْيُ الزِّقُّ الصَّغِيرُ - وَإِنِّي أَتَيْتُ سُوقَ عُكَاظَ فَإِذَا أَنَا بِجَارِيَةٍ مَعَهَا نِحْيَانِ مِنْ سَمْنٍ كَأَنَّهَا فَلْقَةُ قَمَرٍ، فَقُلْتُ لَهَا: مَنْ أَنْتِ؟ قَالَتْ: أَنَا سَلْمَى بِنْتُ يَعَارَ الْخَثْعَمِيَّةُ، فَقُلْتُ: لَعَلَّ سَمْنَكَ هَذَا مَشُوبًا؟ فَقَالَتْ: سُبْحَانَ اللَّهِ، أَوْ تَشِيبُ الْحُرَّةُ؟ فَقُلْتُ لَهَا: انْزِلِي إِلَى بَطْنِ الْوَادِي لِأَذُوقَ سَمْنَكِ، فَنَزَلَتْ فَأَخَذْتُ إِحْدَى النِّحْيَيْنِ فَذُقْتُهُ، ثُمَّ قُلْتُ لَهَا: مَا هَذَا بِمَشُوبٍ، ثُمَّ دَفَعْتُهُ إِلَيْهَا فِي يَدِهَا مَفْتُوحًا، ثُمَّ أَخَذْتُ الْآخَرَ فَذُقْتُهُ ثُمَّ دَفَعْتُهُ إِلَيْهَا فِي يَدِهَا الْيُسْرَى، ثُمَّ شَدَدْتُ عَلَيْهَا فَقَضَيْتُ مِنْهَا حَاجَتِي، وَكَرِهْتُ أَنْ تُرْسِلَهُ، وَكَانَ قُوتَ أَهْلِهَا، فَذَهَبَتْ مَثَلًا: "أَشْغَلُ مِنْ ذَاتِ النِّحْيَيْنِ" ثُمَّ أَسْلَمْتُ وَهَاجَرْتُ إِلَى النَّبِيِّ ﷺ، فَبَيْنَمَا أَنَا فِي بَعْضِ طَرِيقِ الْمَدِينَةِ إِذَا أَنَا بِبَغِيٍّ مِنْ بَغَايَا الْجَاهِلِيَّةِ قَدْ كَانَتْ لِي خَلًّا فَحَجَبَنِي إِسْلَامِي عَنْهَا، وَدَعَتْنِي نَفْسِي إِلَيْهَا، فَلَمْ أَزَلْ أَلْتَفِتُ إِلَيْهَا حَتَّى تَلَقَّانِي جِدَارُ بَنِي جَذْرَةَ، فَسَالَتِ الدِّمَاءُ وَهُشِّمَ وَجْهِي، فَأَتَيْتُ النَّبِيَّ ﷺ عَلَى تِلْكَ الْحَالَةِ، فَقَالَ: "مَهْيَمْ" فَأَخْبَرْتُهُ، فَقَالَ: "فَلَا تَعُدْ، إِنَّ اللَّهَ عَزَّ وَجَلَّ إِذَا أَرَادَ بِعَبْدٍ خَيْرًا عَجَّلَ لَهُ عُقُوبَتَهُ فِي الدُّنْيَا". ثُمَّ مَرَّ بِي رَسُولُ اللَّهِ ﷺ بَعْدَ لَيَالٍ وَأَنَا جَالِسٌ مَعَ نِسْوَانٍ مِنْ نِسْوَانِ أَهْلِ الْمَدِينَةِ تُنَاشِدْنَنِي وَتُضَاحِكْنَنِي وَتُمَازِحْنَنِي، قَالَ: فَعَلِمْتُ أَنَّهُ قَدْ رَآنِي، قَالَ: فَمَضَى وَلَمْ يَقُلْ شَيْئًا، فَلَمَّا أَنْ كَانَ مِنَ الْغَدِ غَدَوْتُ عَلَيْهِ، فَلَمَّا رَآنِي قَالَ: "يَا خَوَّاتُ أَمَا آنَ لِذَلِكَ الْبَعِيرِ أَنْ يَرْجِعَ عَنْ شُرُودِهِ" قَالَ: قُلْتُ: وَاللَّهِ يَا رَسُولَ اللَّهِ مَا شَرَدَ مُنْذُ أَسْلَمْتُ، قَالَ: "صَدَقْتَ وَلَكِنْ لَا تَعُدْ إِلَى ذَلِكَ الْمَجْلِسِ فَإِنَّهُ مَجْلِسُ الشَّيْطَانِ". [قَالَ ابنُ الجوزيّ رَحِمَهُ اللَّهُ]: قَدْ فَسَّرَ هَذَا الْحَدِيثَ أَبُو عُبَيْدَةَ الْهَرَوِيُّ وَقَالَ: عَرَضَ لَهُ رَسُولُ اللَّهِ ﷺ بِقِصَّتِهِ مَعَ ذَاتِ النِّحْيَيْنِ. قَالَ: وَأَرَادَ بِقَوْلِهِ: "شُرُودُهُ" أَنَّهُ لَمَّا فَعَلَ ذَلِكَ شَرَدَ فِي الْأَرْضِ خَوْفًا، وَلَيْسَ هَذَا بِشَيْءٍ، فَإِنَّهُ مَا كَانَ لِيُعَيِّرَهُ بِشَيْءٍ كَانَ فِي الْجَاهِلِيَّةِ، وَإِنَّمَا لَامُهُ عَلَى مُجَالَسَتِهِ النِّسْوَانِ بَعْدَ الْإِسْلَامِ. وَقَدْ رَوَى ذَلِكَ لَنَا فِي حَدِيثٍ أَبْيَنَ مِنْ هَذَا. عَنْ زَيْدَ بْنَ أَسْلَمَ يُحَدِّثُ أَنَّ خَوَّاتَ بْنَ جُبَيْرٍ، قَالَ: نَزَلْتُ مَعَ رَسُولِ اللَّهِ ﷺ مَرَّ الظَّهْرَانِ، فَخَرَجْتُ مِنْ خِبَائِي، فَإِذَا [أَنَا] بِنِسْوَةٍ يَتَحَدَّثْنِ فَأَعْجَبْنَنِي فَرَجَعْتُ، فَاسْتَخْرَجْتُ حُلَّةً لِي مِنْ عَيْبَتِي فَلَبِسْتُهَا، ثُمَّ جَلَسْتُ إِلَيْهِنَّ، فَخَرَجَ رَسُولُ اللَّهِ ﷺ مِنْ قُبَّتِهِ، فَقَالَ لِي: "يَا عَبْدَ اللَّهِ مَا يُجْلِسُكَ إِلَيْهِنَّ"؟ قَالَ: فَهِبْتُ رَسُولَ اللَّهِ ﷺ، فَقُلْتُ: يَا رَسُولَ اللَّهِ جَمَلٌ لِي شَرُودٌ أَبْتَغِي لَهُ قَيْدًا قَالَ: فَمَضَى رَسُولُ اللَّهِ ﷺ وَتَبِعْتُهُ، فَأَلْقَى إِلَيَّ رِدَاءَهُ وَدَخَلَ الْأَرَاكَ فَقَضَى حَاجَتَهُ وَتَوَضَّأَ، ثُمَّ جَاءَ فَقَالَ: " أَبَا عَبْدِ اللَّهِ، مَا فَعَلَ شِرَادُ جَمَلِكَ؟ " قَالَ: فَتَعَجَّلْتُ إِلَى الْمَدِينَةِ، فَاجْتَنَبْتُ الْمَسْجِدَ وَمُجَالَسَةَ رَسُولِ اللَّهِ ﷺ، فَلَمَّا طَالَ ذَلِكَ عَلَيَّ تَحَيَّنْتُ سَاعَةَ خَلْوَةٍ لِلْمَسْجِدِ فَجَعَلْتُ أُصَلِّي، فَخَرَجَ رَسُولُ اللَّهِ ﷺ مِنْ بَعْضِ حُجَرِهِ فَجَاءَ فَصَلَّى رَكْعَتَيْنِ خَفِيفَتَيْنِ ثُمَّ جَلَسَ، وَطَوَّلْتُ رَجَاءً أَنْ يَذْهَبَ وَيَدَعَنِي، فَقَالَ: "طَوِّلْ يَا أَبَا عَبْدِ اللَّهِ مَا شِئْتَ، فَلَسْتُ بِنَازِحٍ حَتَّى تَنْصَرِفَ" فَقُلْتُ: وَاللَّهِ لَأَعْتَذِرَنَّ إِلَى رَسُولِ اللَّهِ ﷺ وَلَأُبْرِئَنَّ صَدْرَهُ. قَالَ: فَانْصَرَفْتُ، فَقُلْتُ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ، فَقَالَ: "أَبَا عَبْدِ اللَّهِ مَا فَعَلَ شِرَادُ الْجَمَلِ؟ " فَقُلْتُ: يَا رَسُولَ اللَّهِ، وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا شَرَدَ ذَلِكَ الْجَمَلُ مُنْذُ أَسْلَمْتُ، فَقَالَ: "رَحِمَكَ اللَّهُ" مَرَّتَيْنِ أَوْ ثَلَاثًا، ثُمَّ أَمْسَكَ عَنِّي فَلَمْ يَعُدْ. تُوُفِّيَ خَوَّاتُ بْنُ جُبَيْرٍ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ أَرْبَعٍ وَسَبْعِينَ سَنَةً، وَكَانَ رَبْعَةً مِنَ الرِّجَالِ. لَبِيدُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابٍ لَبِيدُ بْنُ رَبِيعَةَ بْنِ مَالِكِ بْنِ جَعْفَرِ بْنِ كِلَابٍ، أَبُو عَقِيلٍ الشَّاعِرُ  : كَانَ يُقَالُ لِأَبِيهِ رَبِيعَةُ الْمُقَتِّرِينَ، لِجُودِهِ وَسَخَائِهِ، قَدِمَ فِي وَفْدٍ فَأَسْلَمُوا وَرَجَعُوا إِلَى بِلَادِهِمْ وَذَلِكَ بَعْدَ وَفَاةِ أَخِيهِ أَرْبَدَ وَعَامِرِ بْنِ الطُّفَيْلِ، ثُمَّ هَاجَرَ وَحَسُنَ إِسْلَامُهُ، وَنَزَلَ الْكُوفَةَ فِي أَيَّامِ عُمَرَ، وَكَانَ مِنَ الشُّعَرَاءِ الْمُجَوِّدِينَ فِي الْجَاهِلِيَّةِ وَفِي الْإِسْلَامِ. وَقَالَ لَهُ الْمُغِيرَةُ: أَنْشِدْنِي مَا قُلْتَ مِنَ الشِّعْرِ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ، فَقَالَ: قَدْ أَبْدَلَنِي اللَّهُ بِذَلِكَ سُورَةَ الْبَقَرَةِ وَآلِ عِمْرَانَ. وَقَالَ أَبُو عُبَيْدَةَ: لَمْ يَقُلْ لَبِيدٌ فِي الْإِسْلَامِ إِلَّا بَيْتًا وَاحِدًا، وَهُوَ هَذَا: الْحَمْدُ لِلَّهِ إِذْ لَمْ يَأْتِنِي أَجَلِي حَتَّى لَبِسْتُ مِنَ الْإِسْلَامِ سِرْبَالًا قَالَ عَمْرُو بْنُ شَيْبَةَ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ حَكِيمٍ، قَالَ: كَانَ لَبِيدٌ مِنْ أَجْوَادِ الْعَرَبِ، وَكَانَ قَدْ آلَى أَلَّا تَهُبُّ الصَّبَا إِلَّا أَطْعَمَ، وَكَانَ لَهُ جَفْنَتَانِ يُغْدَى بِهِمَا وَيُرَاحَ فِي كُلِّ يَوْمٍ عَلَى أَهْلِ مَسْجِدِ قَوْمِهِ، فَهَبَّتِ الصَّبَا يَوْمًا وَالْوَلِيدُ بْنُ عُقْبَةَ عَلَى الْكُوفَةِ، فَصَعِدَ الْوَلِيدُ الْمِنْبَرَ فَخَطَبَ النَّاسَ، ثُمَّ قَالَ: إِنَّ أَخَاكُمْ لَبِيدَ بْنَ رَبِيعَةَ نَذَرَ فِي الْجَاهِلِيَّةِ أَلَّا تَهُبَّ الصَّبَا إِلَّا أَطْعَمَ، وَهَذَا يَوْمٌ مِنْ أَيَّامِهِ، وَقَدْ هَبَّتِ الصَّبَا فَأَعِينُوهُ، وَأَنَا أَوَّلُ مَنْ فَعَلَ، ثُمَّ نَزَلَ عَنِ الْمِنْبَرِ، فَأَرْسَلَ إِلَيْهِ بِمِائَةِ بَكْرَةٍ، وَكَتَبَ إِلَيْهِ بِأَبْيَاتٍ قَالَهَا: مَا أَرَى الْجَزَّارَ يَشْحَذُ شَفْرَتَيْهِ     إِذَا هَبَّتْ رِيَاحُ أَبِي عَقِيلِ أَشَمَّ الْأَنْفِ أَصْيَدِ عَامِرِيٍّ     طَوِيلِ الْبَاعِ كَالسَّيْفِ الصَّقِيلِ فَقَالَ لِابْنَتِهِ: أَجِيبِيهِ، فَلَعَمْرِي لَقَدْ عِشْتُ بُرْهَةً وَمَا أَنْحَنِي بِجَوَابِ شَاعِرٍ، فَقَالَتْ: إِذَا هَبَّتْ رِيَاحُ أَبِي عَقِيلٍ     دَعَوْنَا عِنْدَ هِبَتِهَا الْوَلِيدَا أَشَمَّ الْأَنْفِ أَرْوَعَ عَبْشَمِيًّا     أَعَانَ عَلَى مُرُوءَتِهِ لَبِيدَا بِأَمْثَالِ الْهِضَابِ كَأَنَّ رَكْبًا     عَلَيْهَا مِنْ بَنِي حَامٍ قُعُودًا أَبَا وَهْبٍ جَزَاكَ اللَّهُ خَيْرًا     نَحَرْنَاهَا وَأَطْعَمْنَا الثَّرِيدَا فَعِدْ إِنَّ الْكَرِيمَ لَهُ مَعَادٌ     وَظَنِّي بِابْنِ أَرْوَى أَنْ تَعُودَا فَقَالَ لَبِيدٌ: لَقَدْ أَحْسَنْتِ لَوْلَاِ أَنَّكَ اسْتَطْعَمْتِهِ، فَقَالَتْ: إِنَّ الْمُلُوكَ لَا تَسْتَحِي مِنْ مَسْأَلَتِهِمْ، فَقَالَ: وَأَنْتِ فِي هَذَا يَا بُنِّيَّةُ أَشْعَرُ. وَلَمَّا بَلَغَ لَبِيدٌ سَبْعًا وَسَبْعِينَ سَنَةً، قَالَ: بَاتَتْ تُشْكَى إِلَيَّ النَّفْسُ مُجْهِشَةً     وَقَدْ حَمَلَتْكَ سَبْعًا بَعْدَ سَبْعِينَا فَإِنْ تَرَاءَى ثَلَاثًا تَبْلُغِي أَمَلًا     وَفِي الْبِلَادِ وَفَاءٌ لِلثَّمَانِينَا فَلَمَّا بَلَغَ التِّسْعِينَ، قَالَ: كَأَنِّي قَدْ جَاوَزْتُ تِسْعِينَ بَعْدَ مَا     خَلَعْتُ بِهَا عَنْ مَنْكِبِي رِدَائِيَا فَلَمَّا بَلَغَ مِائَةً وَعَشْرًا قَالَ: أَلَيْسَ فِي مِائَةٍ قَدْ عَاشَهَا رَجُلٌ     وَفِي تَكَامُلِ عَشْرٍ بَعْدَهَا عُمْرُ فَلَمَّا جَاوَزَهَا قَالَ: وَلَقَدْ سَئِمْتُ مِنَ الْحَيَاةِ وَطُولِهَا     وَسُؤَالِ هَذَا النَّاسِ كَيْفَ لَبِيدُ أُمُّ كُلْثُومٍ بِنْتُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ أُمُّ كُلْثُومٍ بِنْتُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ  : أَسْلَمَتْ بِمَكَّةَ، وَبَايَعَتْ قَبْلَ الْهِجْرَةِ، وَهِيَ أَوَّلُ مَنْ هَاجَرَ مِنَ النِّسَاءِ  بَعْدَ أَنْ هَاجَرَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ، هَاجَرَتْ فِي هُدْنَةِ الْحُدَيْبِيَةِ. وَعَنْ رَبِيعَةَ بْنِ عُثْمَانَ وَقُدَامَةَ، قَالَا: لَا نَعْلَمُ قُرَشِيَّةً خَرَجَتْ مِنْ بَيْنِ أَبَوَيْهَا مُسْلِمَةً مُهَاجِرَةً إِلَّا أُمَّ كُلْثُومٍ. قَالَتْ: كُنْتُ أَخْرُجُ إِلَى بَادِيَةٍ لَنَا فِيهَا أَهْلِي فَأُقِيمُ بِهَا الثَّلَاثَ وَالْأَرْبَعَ، وَهِيَ نَاحِيَةَ التَّنْعِيمِ، ثُمَّ أَرْجِعُ إِلَى أَهْلِي فَلَا يُنْكِرُونَ ذَهَابِي الْبَادِيَةَ، حَتَّى أَجْمَعْتُ الْمَسِيرَ، فَخَرَجْتُ يَوْمًا مِنْ مَكَّةَ كَأَنِّي أُرِيدُ الْبَادِيَةَ، فَلَمَّا رَجَعَ مَنْ تَبِعَنِي إِذَا رَجُلٌ مِنْ خُزَاعَةَ [قَالَ: أَيْنَ تُرِيدِينَ؟ قُلْتُ: وَمَا مَسْأَلَتُكَ وَمَنْ أَنْتَ؟ قَالَ رَجُلٌ مِنْ خُزَاعَةَ ] اطْمَأْنَنْتُ إِلَيْهِ لِدُخُولِ خُزَاعَةَ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ وَعَقْدِهِ - فَقُلْتُ: إِنِّي امْرَأَةٌ مِنْ قُرَيْشٍ، وَإِنِّي أُرِيدُ اللُّحُوقَ بِرَسُولِ اللَّهِ ﷺ، وَلَا عِلْمَ لِي بِالطَّرِيقِ، فَقَالَ: أَنَا صَاحِبُكِ حَتَّى أُورِدَكِ الْمَدِينَةَ، ثُمَّ جَاءَنِي بِبَعِيرٍ فَرَكِبْتُهُ فَكَانَ يَقُودُ بِي الْبَعِيرَ، وَلَا وَاللَّهِ مَا يُكَلِّمُنِي بِكَلِمَةٍ حَتَّى إِذَا أَنَاخَ الْبَعِيرَ تَنَحَّى عَنِّي، فَإِذَا نَزَلْتُ جَاءَ إِلَى الْبَعِيرِ فَقَيَّدَهُ بِالشَّجَرِ، وَتَنَحَّى إِلَى فَيْءِ شَجَرَةٍ حَتَّى إِذَا كَانَ الرَّوَاحُ خَدَجَ الْبَعِيرَ فَقَرَّبَهُ وَوَلَّى عَنِّي، فَإِذَا رَكِبْتُ أَخَذَ بِرَأْسِهِ فَلَمْ يَلْتَفِتْ وَرَاءَهُ حَتَّى أَنْزِلَ، فَلَمْ يَزَلْ كَذَلِكَ حَتَّى قَدِمْنَا الْمَدِينَةَ، فَجَزَاهُ اللَّهُ مِنْ صَاحِبٍ خَيْرًا. فَدَخَلْتُ عَلَى أُمِّ سَلَمَةَ وَأَنَا مُتَنَقِّبَةٌ، فَمَا عَرَفَتْنِي حَتَّى كَشَفْتُ النِّقَابَ فَالْتَزَمَتْنِي وَقَالَتْ: هَاجَرْتِ إِلَى اللَّهِ وَإِلَى رَسُولِهِ؟ قُلْتُ: نَعَمْ، وَأَنَا أَخَافُ أَنْ يَرُدَّنِي كَمَا رَدَّ أَبَا جَنْدَلٍ وَأَبَا بَصِيرٍ، وَحَالُ الرِّجَالِ لَيْسَ كَحَالِ النِّسَاءِ، وَالْقَوْمُ مُصْبِحِي قَدْ طَالَتْ غَيْبَتِي عَنْهُمُ الْيَوْمَ خَمْسَةَ أَيَّامٍ مُنْذُ فَارَقْتُهُمْ، وَهُمْ يَتَحَيَّنُونَ قَدْرَ مَا كُنْتُ أَغِيبُ ثُمَّ يَطْلُبُونِي فَإِنْ لَمْ يَجِدُونِي رَحَلُوا. فَدَخَلَ رَسُولُ اللَّهِ ﷺ عَلَى أُمِّ سَلَمَةَ، فَأَخْبَرَتْهُ خَبَرَ أُمِّ كُلْثُومٍ، فَرَحَّبَ بِهَا وَسَهَّلَ، فَقُلْتُ: إِنِّي فَرَرْتُ إِلَيْكَ بِدِينِي فَامْنَعْنِي وَلَا تَرُدَّنِي إِلَيْهِمْ يَفْتِنُونِي وَيُعَذِّبُونِي وَلَا صَبْرَ لِي عَلَى الْعَذَابِ، إِنَّمَا أَنَا امْرَأَةٌ وَضَعْفُ النِّسَاءِ عَلَى مَا تَعْرِفُ، وَقَدْ رَأَيْتُكَ رَدَدْتَ رَجُلَيْنِ حَتَّى امْتَنَعَ أَحَدُهُمَا، فَقَالَ: "إِنَّ اللَّهَ عَزَّ وَجَلَّ نَقَضَ الْعَهْدَ فِي النِّسَاءِ" وَحَكَمَ فِي ذَلِكَ بِحُكْمٍ رَضُوهُ كُلُّهُمْ وَكَانَ يَرُدُّ النِّسَاءَ، فَقَدِمَ أَخَوَاهَا الْوَلِيدُ وَعِمَارَةُ مِنَ الْغَدِ، فَقَالَا: أَوْفِ لَنَا بِشَرْطِنَا وَمَا عَاهَدْتَنَا عَلَيْهِ، فَقَالَ: "قَدْ نَقَضَ اللَّهُ ذَلِكَ" فَانْصَرَفَا. قَالَ ابنُ الجوزيّ: وَمَعْنَى نَقْضِ الْعَهْدِ فِي النِّسَاءِ، نُزُولُ الِامْتِحَانِ فِي حَقِّهِنَّ  ، وَذَلِكَ أَنَّهُ كَانَ يَقُولُ لِلْمَرْأَةِ: وَاللَّهِ مَا أَخْرَجَكِ إِلَّا حُبُّ اللَّهِ وَرَسُولِهِ وَالْإِسْلَامِ، وَلَا خَرَجْتِ لِزَوْجٍ وَلَا مَالٍ، فَإِذَا قَالَتْ ذَلِكَ تُرِكَتْ وَلَمْ تُرَدَّ. وَكَانَتْ أُمُّ كُلْثُومٍ عَذْرَاءَ، فَتَزَوَّجَهَا زَيْدُ بْنُ حَارِثَةَ، فَلَمَّا قُتِلَ عَنْهَا، تَزَوَّجَهَا الزُّبَيْرُ فَوَلَدَتْ لَهُ، ثُمَّ تَزَوَّجَهَا عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَوَلَدَتْ لَهُ، ثُمَّ تَزَوَّجَهَا عَمْرُو بْنُ الْعَاصِ فَمَاتَتْ عِنْدَهُ. شرحبيل بن السمط الكندي وجهجاه الغفاري وَفِيهَا مَاتَ شُرَحْبِيلُ بْنُ السِّمْطِ الْكِنْدِيُّ، وَهُوَ مِنْ أَصْحَابِ مُعَاوِيَةَ. قِيلَ لَهُ صُحْبَةٌ. وَفِي أَوَّلِ خِلَافَةِ عَلِيٍّ مَاتَ جَهْجَاهُ الْغِفَارِيُّ  لَهُ صُحْبَةٌ. قرظة بن كعب الأنصاري وحسان بن ثابت وَفِي خِلَافَةِ عَلِيٍّ مَاتَ قَرَظَةُ بْنُ كَعْبٍ الْأَنْصَارِيُّ بِالْكُوفَةِ  ، ( وَقِيلَ: بَلْ مَاتَ فِي إِمَارَةِ الْمُغِيرَةِ عَلَى الْكُوفَةِ لِمُعَاوِيَةَ )، شَهِدَ أُحُدًا وَغَيْرَهَا وَشَهِدَ سَائِرَ الْمَشَاهِدِ مَعَ عَلِيٍّ. وَفِيهَا مَاتَ حَسَّانُ بْنُ ثَابِتٍ.

     ✧ Mention of the notables who died in this year Ibrāhīm al-Qibṭī Ibrāhīm al-Qibṭī, mawlā of the Messenger of Allah ﷺ, known as Abū Rāfiʿ: He witnessed the conquest of Egypt and settled there. Among its people, ʿAlī b. Rabāḥ narrated from him. Abū Rāfiʿ later went over to ʿAlī b. Abī Ṭālib, who appointed him over the treasury of Kufa. He died in Kufa in this year, ؓ. Al-Ashʿath b. Qays b. Maʿdīkarib b. Muʿāwiya b. Jabala b. ʿAdī b. Rabīʿa Al-Ashʿath b. Qays b. Maʿdīkarib b. Muʿāwiya b. Jabala b. ʿAdī b. Rabīʿa, Abū Muḥammad: He came to the Messenger of Allah ﷺ in the delegation of Kinda, then returned to Yemen. When the Messenger of Allah ﷺ died, he apostatized, was captured, and brought to Abū Bakr al-Ṣiddīq ؓ in fetters. He then embraced Islam, was pardoned, and Abū Bakr gave him his sister in marriage. He narrated from the Messenger of Allah ﷺ, fought the Persians in Iraq alongside Saʿd, held the banner of Kinda at Ṣiffīn with ʿAlī ؓ, took part in the fight against the Kharijites at al-Nahrawān, entered al-Madāʾin, then returned to Kufa where he remained until he died at the time when al-Ḥasan made peace with Muʿāwiya. He died at the age of sixty-three. Bashīr b. ʿAbd al-Mundhir Bashīr b. ʿAbd al-Mundhir, or Lubāba: The Messenger of Allah ﷺ sent him back from al-Rawḥāʾ when he set out to Badr, appointed him over Medina, and allotted him his share and reward, so he was like one who was present. He witnessed Uḥud and was left as his deputy over Medina when he went on the expedition of al-Sawīq. He carried the banner of Banū ʿAmr b. ʿAwf in the expedition of the conquest, and witnessed all the battles with the Messenger of Allah ﷺ. When they consulted him about Banū Qurayẓa, he indicated to them that it was slaughter; then he regretted it and tied himself to a pillar until Allah relented toward him. Tamīm b. Aws b. Khārija b. Suwayd al-Dārī Tamīm b. Aws b. Khārija b. Suwayd al-Dārī, known as Abū Ruqayya: He came as a delegate to the Messenger of Allah ﷺ with a group of the Dāriyyūn when he returned from Tabūk, and they stayed until the Messenger of Allah ﷺ died. From Khālid b. Saʿīd, who said: Tamīm al-Dārī said: I was in Syria when the Messenger of Allah ﷺ was sent. I went out for some need of mine, and night overtook me. I said: Tonight I am under the protection of the mighty one of this valley. He said: When I lay down to sleep, a caller called out whom I could not see: Seek refuge in Allah, for the jinn cannot protect anyone against Allah. I said: What do you say? He said: The trustworthy Messenger of Allah has come forth, and we prayed behind him at al-Ḥajūn, and we have become Muslims and followed him. The plots of the jinn have weakened, and they have been pelted with shooting stars. Go to Muḥammad and become a Muslim. When morning came, I went to the monastery of Ayyūb and asked a monk there, and told him the news. He said: They have spoken truly to you. We find that he has come forth from the sanctuary, and he is the best of the prophets, so do not be preceded to him. He said: I took pains to travel until I came to the Messenger of Allah ﷺ and became a Muslim. From Abū Qilāba, who said: Tamīm al-Dārī used to complete the Qur'an every seven nights. The scholars of biographies said: Tamīm asked ʿUmar b. al-Khaṭṭāb ؓ for permission to relate stories to the people, and he permitted him. When ʿUthmān ؓ was killed, he moved to Syria. Al-Ḥārith b. Khazma b. ʿAdī b. Abī b. Ghanm Al-Ḥārith b. Khazma b. ʿAdī b. Abī b. Ghanm, Abū Bashīr: He witnessed Badr and all the battles with the Messenger of Allah ﷺ, and died in this year at the age of sixty-seven. Khārija b. Ḥudhāfa b. Ghānim Khārija b. Ḥudhāfa b. Ghānim: He witnessed the conquest of Egypt and settled there. He was the commander of the reinforcements sent by ʿUmar b. al-Khaṭṭāb. He was in charge of the shurṭa of Egypt during ʿAmr b. al-ʿĀṣ's governorship for Muʿāwiya. A Kharijite killed him in Egypt this year, thinking he was ʿAmr b. al-ʿĀṣ. Khawwāt b. Jubayr Khawwāt b. Jubayr, Abū ʿAbd Allāh, or Abū Ṣāliḥ al-Anṣārī al-Madanī: He is the companion of Dhāt al-Niḥyayn in the pre-Islamic era, about whom the proverb was coined: "More preoccupied than Dhāt al-Niḥyayn." Khawwāt embraced Islam and set out with the Messenger of Allah ﷺ to Badr, but a stone struck him at al-Rawḥāʾ and broke something, so the Prophet ﷺ sent him back to Medina and allotted him his reward and his share, so he was like one who was present. Al-Bukhārī mentioned in his History, from Ibn ʿUyayna, that he witnessed Badr. He witnessed Uḥud and the battles after it with the Messenger of Allah ﷺ. As for the story of Dhāt al-Niḥyayn: From ʿUthmān b. Wāqid, who said: Khawwāt b. Jubayr said: I was the companion of Dhāt al-Niḥyayn in the pre-Islamic era—the niḥy is a small skin—and I went to the market of ʿUkāẓ. There I saw a girl with two skins of butter, like a piece of the moon. I said to her: Who are you? She said: I am Salmā bt. Yaʿār al-Khathʿamiyya. I said: Perhaps this butter of yours is adulterated? She said: Glory be to Allah! Would a free woman adulterate? I said to her: Come down to the bottom of the valley so I can taste your butter. She came down, and I took one of the skins and tasted it. Then I said to her: This is not adulterated. Then I handed it to her in her hand while it was open. Then I took the other and tasted it, then handed it to her in her left hand. Then I seized her and had my way with her, but I disliked to make her let go of it, for it was the sustenance of her family. So it became a proverb: "More preoccupied than Dhāt al-Niḥyayn." Then I became a Muslim and emigrated to the Prophet ﷺ. While I was on some road in Medina, I came upon a prostitute of the prostitutes of the pre-Islamic era who had been a friend of mine, but my Islam kept me from her, and my soul called me to her. I kept turning toward her until the wall of Banū Jadhra met me, and blood flowed and my face was crushed. I came to the Prophet ﷺ in that state. He said: "Mihyam?" So I told him. He said: "Do not do it again. When Allah, Mighty and Majestic, desires good for a servant, He hastens his punishment in this world." Then, after some nights, the Messenger of Allah ﷺ passed by me while I was sitting with some women of the women of Medina, who were conversing with me, joking and jesting. He said: I knew that he had seen me. He said: He went on and said nothing. The next day I went to him, and when he saw me, he said: "O Khawwāt, has not the time come for that camel to return from its straying?" I said: By Allah, O Messenger of Allah, it has not strayed since I became a Muslim. He said: "You speak truly, but do not return to that gathering, for it is the gathering of Satan." [Ibn al-Jawzī, may Allah have mercy on him, said:] Abū ʿUbayda al-Harawī interpreted this hadith and said: The Messenger of Allah ﷺ alluded to his story with Dhāt al-Niḥyayn. He said: By his saying "its straying," he meant that when he did that, he strayed in the land out of fear. But this is nothing, for he would not have reproached him for something that happened in the pre-Islamic era. He only blamed him for sitting with women after Islam. And he narrated that to us in a hadith clearer than this. From Zayd b. Aslam, who narrated that Khawwāt b. Jubayr said: I camped with the Messenger of Allah ﷺ at Marr al-Ẓahrān. I came out of my tent, and there were women talking, and they pleased me, so I went back and took out a fine garment of mine from my bag and put it on, then sat with them. The Messenger of Allah ﷺ came out of his tent and said to me: "O ʿAbd Allāh, what makes you sit with them?" He said: I was in awe of the Messenger of Allah ﷺ, so I said: O Messenger of Allah, a camel of mine is straying, and I am looking for a hobble for it. He said: The Messenger of Allah ﷺ went on, and I followed him. He threw his cloak to me and entered the arāk trees, relieved himself, performed ablution, and then came and said: "Abā ʿAbd Allāh, what happened to the straying of your camel?" He said: I hastened to Medina and avoided the mosque and the company of the Messenger of Allah ﷺ. When that became long for me, I watched for a time when the mosque was empty and began to pray. The Messenger of Allah ﷺ came out from one of his rooms, came and prayed two light rakʿas, then sat. I prolonged my prayer hoping he would leave me. He said: "Prolong as much as you wish, O Abā ʿAbd Allāh, for I will not leave until you finish." I said: By Allah, I will apologize to the Messenger of Allah ﷺ and relieve his heart. He said: I finished and said: Peace be upon you, O Messenger of Allah. He said: "Abā ʿAbd Allāh, what happened to the straying of the camel?" I said: O Messenger of Allah, by the One who sent you with the truth, that camel has not strayed since I became a Muslim. He said: "May Allah have mercy on you," twice or three times, then he stopped and did not repeat it. Khawwāt b. Jubayr died in Medina in this year at the age of seventy-four. He was of medium height among men. Labīd b. Rabīʿa b. Mālik b. Jaʿfar b. Kilāb Labīd b. Rabīʿa b. Mālik b. Jaʿfar b. Kilāb, Abū ʿAqīl the poet: His father was called Rabīʿa of the destitute because of his generosity and liberality. He came in a delegation, they became Muslims, and returned to their lands after the death of his brother Arbad and ʿĀmir b. al-Ṭufayl. Then he emigrated and his Islam was good. He settled in Kufa in the days of ʿUmar. He was one of the excellent poets in the pre-Islamic era and in Islam. Al-Mughīra said to him: Recite to me what you composed of poetry in the pre-Islamic era and in Islam. He said: Allah has replaced that for me with Sūrat al-Baqara and Āl ʿImrān. Abū ʿUbayda said: Labīd composed only one line in Islam, which is this: Praise be to Allah that my term did not come to me until I wore from Islam a garment. ʿAmr b. Shayba said: ʿAbd Allāh b. Muḥammad b. Ḥakīm narrated to me, saying: Labīd was one of the generous of the Arabs. He had sworn that whenever the east wind blew, he would feed people. He had two large bowls that were brought morning and evening every day to the people of the mosque of his people. One day the east wind blew while al-Walīd b. ʿUqba was over Kufa. Al-Walīd ascended the pulpit, addressed the people, and then said: Your brother Labīd b. Rabīʿa vowed in the pre-Islamic era that whenever the east wind blew, he would feed people. This is one of his days, and the east wind has blown, so help him, and I am the first to do so. Then he descended from the pulpit and sent him a hundred young she-camels, and wrote to him some verses he composed: I do not think the butcher sharpens his two blades when the winds of Abū ʿAqīl blow, A proud-nosed, haughty ʿĀmirī, long of arm, like a polished sword. He said to his daughter: Answer him, for by my life, I have lived for a time and have never stooped to answer a poet. She said: When the winds of Abū ʿAqīl blow, we call al-Walīd at their blowing, A proud-nosed, awe-inspiring ʿAbshamī, who helped Labīd in his manliness With the like of hills, as if a caravan of Banū Ḥām were seated upon them. Abā Wahb, may Allah reward you well; we slaughtered them and fed tharīd. Return, for the generous one has a return, and my expectation of Ibn Arwā is that you will return. Labīd said: You have done well, except that you asked him for food. She said: Kings are not ashamed of their requests. He said: And you, my little daughter, are more poetical in this. When Labīd reached seventy-seven years, he said: The soul spent the night complaining to me, sobbing, and it has carried you seven after seventy. If you see three more, you will attain a hope, and in the lands there is fulfillment of the eighties. When he reached ninety, he said: It is as if I have passed ninety after casting off my cloak from my shoulders. When he reached one hundred and ten, he said: Is there not in a hundred that a man has lived, and in the completion of ten after it, a lifetime? When he passed that, he said: I have become weary of life and its length, and of this people's asking: How is Labīd? Umm Kulthūm bt. ʿUqba b. Abī Muʿayṭ Umm Kulthūm bt. ʿUqba b. Abī Muʿayṭ: She became a Muslim in Makkah and gave allegiance before the Hijrah. She was the first woman to emigrate after the Messenger of Allah ﷺ emigrated to Medina. She emigrated during the truce of al-Ḥudaybiya. From Rabīʿa b. ʿUthmān and Qudāma, who said: We do not know of any Qurayshī woman who left her parents as a Muslim emigrant except Umm Kulthūm. She said: I used to go out to a desert area of ours where my family was, and stay there three or four days—it was near al-Tanʿīm—then return to my family, and they did not deny my going to the desert. Until I resolved to travel. One day I left Makkah as if intending the desert. When those who followed me had turned back, there was a man from Khuzāʿa. He said: Where do you want to go? I said: What is your business, and who are you? He said: A man from Khuzāʿa. I felt at ease with him because Khuzāʿa was in the pact and covenant of the Messenger of Allah ﷺ. So I said: I am a woman of Quraysh, and I want to join the Messenger of Allah ﷺ, but I do not know the way. He said: I am your companion until I bring you to Medina. Then he brought me a camel, and I mounted it. He led the camel, and by Allah, he did not speak a single word to me. When he made the camel kneel, he withdrew from me. When I dismounted, he came to the camel, hobbled it to a tree, and withdrew to the shade of a tree. When it was time to depart, he saddled the camel, brought it near, and turned away from me. When I mounted, he took its head and did not look back until I dismounted. He continued thus until we reached Medina. May Allah reward him as the best of companions. I entered upon Umm Salama veiled, and she did not recognize me until I uncovered the veil. She embraced me and said: Have you emigrated to Allah and His Messenger? I said: Yes, and I fear that he will send me back as he sent back Abū Jandal and Abū Baṣīr. The case of men is not like the case of women. The people will come in the morning, and my absence from them has lasted five days since I left them. They wait for the time I used to be absent, then they seek me; if they do not find me, they depart. The Messenger of Allah ﷺ entered upon Umm Salama, and she told him the news of Umm Kulthūm. He welcomed her and made it easy. I said: I have fled to you with my religion, so protect me and do not send me back to them, lest they tempt me and torture me, for I have no endurance for torture. I am only a woman, and the weakness of women you know. I have seen you send back two men until one of them resisted. He said: "Allah, Mighty and Majestic, has broken the pact regarding women," and He ruled in that with a ruling with which they were all pleased. He used to send back women, so her two brothers al-Walīd and ʿUmāra came the next day and said: Fulfill our condition and what you pledged to us. He said: "Allah has broken that." So they departed. Ibn al-Jawzī said: The meaning of the breaking of the pact regarding women is the revelation of the examination regarding them. That is, he used to say to the woman: By Allah, nothing brought you out except love of Allah and His Messenger and Islam, and you did not come out for a husband or wealth. When she said that, she was left and not sent back. Umm Kulthūm was a virgin. Zayd b. Ḥāritha married her. When he was killed, al-Zubayr married her, and she bore him children. Then ʿAbd al-Raḥmān b. ʿAwf married her, and she bore him children. Then ʿAmr b. al-ʿĀṣ married her, and she died with him. Sharḥabīl b. al-Simṭ al-Kindī and Jahjāh al-Ghifārī In this year died Sharḥabīl b. al-Simṭ al-Kindī, one of the companions of Muʿāwiya. It is said he was a Companion. And at the beginning of ʿAlī's caliphate, Jahjāh al-Ghifārī died; he had companionship (ṣuḥbah). Quraẓah b. Kaʿb al-Anṣārī and Ḥassān b. Thābit And during ʿAlī's caliphate, Quraẓah b. Kaʿb al-Anṣārī died in Kūfah, (and it was said: nay, he died during al-Mughīrah's governorship of Kūfah for Muʿāwiyah). He witnessed Uḥud and other [battles], and he witnessed all the engagements with ʿAlī. And in this [year], Ḥassān b. Thābit died.

292. Tarikh (al-Tabari) 2089No grade recorded

     ولادة الحسن ؓ وفضله خِلَافَةُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ   [سِتَّةُ أَشْهُرٍ] أَبُو مُحَمَّدٍ، سِبْطُ رَسُولِ اللَّهِ ﷺ وَرَيْحَانَتُهُ، وَآخِرُ الْخُلَفَاءِ بِنَصِّهِ. أَخْرَجَ ابْنُ سَعْدٍ عَنْ عِمَرَانَ بْنِ سُلَيْمَانَ، قَالَ: (الْحَسَنُ وَالْحُسَيْنُ: اسْمَانِ مِنْ أَسْمَاءِ أَهْلِ الْجَنَّةِ، مَا سَمَّتِ الْعَرَبُ بِهِمَا فِي الْجَاهِلِيَّةِ). وُلِدَ الْحَسَنُ ؓ فِي نِصْفَ رَمَضَانَ، سَنَةَ ثَلَاثٍ مِنَ الْهِجْرَةِ، وَرَوَى عَنِ النَّبِيِّ ﷺ أَحَادِيثُ. رَوَى عَنْهُ: عَائِشَةُ ؓ، وَخَلَائِقُ مِنَ التَّابِعِينَ؛ مِنْهُمُ: ابْنُهُ الْحَسَنُ، وَأَبُو الْحَوْرَاءِ رَبِيعَةُ بْنُ شَيْبَانَ، وَالشَّعْبِيُّ، وَأَبُو وَائِلٍ. [شَبَهُهُ بِالنَّبِيَّ ﷺ وَذِكْرُ بَعْضِ فَضَائِلِهِ ؓ   وَكَانَ شَبِيهًا بِالنَّبِيِّ ﷺ، سَمَّاهُ النَّبِيُّ ﷺ الْحَسَنَ، وَعَقَّ عَنْهُ يَوْمَ سَابِعِهِ، وَحَلَقَ شَعْرَهُ وَأَمَرَ أَنْ يُتَصَدَّقَ بِزِنَةِ شَعْرِهِ فِضَّةً، وَهُوَ خَامِسُ أَهْلِ الْكِسَاءِ. قَالَ الْعَسْكَرِيُّ: (لَمْ يَكُنْ هَذَا الِاسْمُ يُعْرَفُ فِي الْجَاهِلِيَّةِ). وَقَالَ الْمُفَضَّلُ: (إِنَّ اللَّهَ حَجَبَ اسْمَ الْحَسَنِ وَالْحُسَيْنِ حَتَّى سَمَّى بِهِمَا النَّبِيُّ ﷺ ابْنَيْهِ). وَأَخْرَجَ الْبُخَارِيُّ عَنْ أَنَسٍ قَالَ: (لَمْ يَكُنْ أَحَدٌ أَشْبَهَ بِالنَّبِيِّ ﷺ مِنَ الْحَسَنِ بْنِ عَلِيٍّ). وَأَخْرَجَ الشَّيْخَانِ عَنِ الْبَرَاءِ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ وَالْحَسَنُ عَلَى عَاتِقِهِ وَهُوَ يَقُولُ: «اللَّهُمَّ؛ إِنِّي أُحِبُّهُ فَأَحِبَّهُ». وَأَخْرَجَ الْبُخَارِيُّ عَنْ أَبِي بَكْرَةَ قَالَ: سَمِعْتُ النَّبِيَّ ﷺ عَلَى الْمِنْبَرِ وَالْحَسَنُ إِلَى جَنْبِهِ يَنْظُرُ إِلَى النَّاسِ مَرَّةً وَإِلَيْهِ مَرَّةً يَقُولُ: «إِنَّ ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ الْمُسْلِمِينَ». وَأَخْرَجَ الْبُخَارِيُّ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ النَّبِيُّ ﷺ: «هُمَا رَيْحَانَتَايَ مِنَ الدُّنْيَا». يَعْنِي: الْحَسَنَ وَالْحُسَيْنَ. وَأَخْرَجَ التِّرْمِذِيُّ وَالْحَاكِمُ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «الْحَسَنُ وَالْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ». وَأَخْرَجَ التِّرْمِذِيُّ عَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: رَأَيْتُ النَّبِيَّ ﷺ وَحَسَنٌ وَحُسَيْنٌ عَلَى وِرْكَيْهِ فَقَالَ: «هَذَانِ ابْنَايَ وَابْنَا ابْنَتِي، اللَّهُمَّ، إِنِّي أُحِبُّهُمَا فَأَحِبَّهُمَا، وَأَحِبَّ مَنْ يُحِبُّهُمَا». وَأُخْرِجَ عَنْ أَنَسٍ قَالَ: سُئِلَ رَسُولُ اللَّهِ ﷺ: أَيُّ أَهْلِ بَيْتِكَ أَحَبُّ إِلَيْكَ؟ قَالَ: «الْحَسَنُ وَالْحُسَيْنُ». وَأَخْرَجَ الْحَاكِمُ عَنِ ابْنِ عَبَّاسٍ قَالَ: أَقْبَلَ النَّبِيُّ ﷺ وَقَدْ حَمَلَ الْحَسَنَ عَلَى رَقَبَتِهِ، فَلَقِيَهُ رَجُلٌ فَقَالَ: نِعْمَ الْمَرْكَبُ رَكَبْتَ يَا غُلَامُ!! فَقَالَ رَسُولُ اللهِ ﷺ: «وَنِعْمَ الرَّاكِبُ هُوَ». وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: (أَشْبَهُ أَهْلِ النَّبِيِّ ﷺ بِهِ وَأَحَبُّهُمْ إِلَيْهِ: الْحَسَنُ بْنُ عَلِيٍّ، رَأَيْتُهُ يَجِيءُ وَهُوَ سَاجِدٌ فَيَرْكَبُ رَقَبَتَهُ - أَوْ قَالَ: ظَهْرَهُ، فَمَا يُنْزِلُهُ حَتَّى يَكُونَ هُوَ الَّذِي يَنْزِلُ، وَلَقَدْ رَأَيْتُهُ وَهُوَ رَاكِعٌ، فَيُفَرِّجُ لَهُ بَيْنَ رِجْلَيْهِ حَتَّى يَخْرُجَ مِنَ الْجَانِبِ الْآخَرِ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ قَالَ: (كَانَ رَسُولُ اللَّهِ ﷺ يُدْلِعُ لِسَانَهُ لِلْحَسَنِ بْنِ عَلِيٍّ، فَإِذَا رَأَى الصَّبِيَّ حُمْرَةَ اللِّسَانِ.. يَهِشُّ إِلَيْهِ). وَأَخْرَجَ الْحَاكِمُ عَنْ زُهَيْرِ بْنِ الْأَقْمَرِ قَالَ: قَامَ الْحَسَنُ بْنُ عَلِيٍّ يَخْطُبُ، فَقَامَ رَجُلٌ مَنْ أَزِدْ شَنُوءَةَ فَقَالَ: أَشْهَدُ لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ وَاضِعَهُ فِي حَبْوَتِهِ وَهُوَ يَقُولُ: «مَنْ أَحَبَّنِي.. فَلْيُحِبَّهُ، وَلْيُبْلِغِ الشَّاهِدُ الْغَائِبَ». وَلَوْلَا كَرَامَةُ رَسُولِ اللَّهِ ﷺ... مَا حَدَّثْتُ بِهِ أَحَدًا. كَانَ الْحَسَنُ ؓ لَهُ مَنَاقِبُ كَثِيرَةٌ،  سَيِّدًا حَلِيمًا، ذَا سَكِينَةٍ وَوَقَارٍ وَحِشْمَةٍ، جَوَادًا مَمْدُوحًا، يَكْرَهُ الْفِتَنَ وَالسَّيْفَ، تَزَوَّجَ كَثِيرًا، وَكَانَ يُجِيزُ الرَّجُلَ الْوَاحِدَ بِمِائَةِ أَلْفٍ. وَأَخْرَجَ الْحَاكِمُ عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: (لَقَدْ حَجَّ الْحَسَنُ خَمْسًا وَعِشْرِينَ حِجَّةً مَاشِيًا وَإِنَّ النَّجَائِبَ لَتُقَادُ مَعَهُ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عُمَيْرِ بْنِ إِسْحَاقَ قَالَ: (مَا تَكَلَّمَ عِنْدِي أَحَدٌ كَانَ أَحَبَّ إِلَيَّ إِذَا تَكَلَّمَ... أَلَّا يَسْكُتَ مِنَ الْحَسَنِ بْنِ عَلِيٍّ، وَمَا سَمِعْتُ مِنْهُ كَلِمَةَ فُحْشٍ قَطُّ إِلَّا مَرَّةً؛ فَإِنَّهُ كَانَ بَيْنَ الْحُسَيْنِ وَعَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ خُصُومَةٌ فِي أَرْضٍ، فَعَرَضَ الْحُسَيْنُ أَمْرًا لَمْ يَرْضَهُ عَمْرٌو، فَقَالَ الْحَسَنُ: فَلَيْسَ لَهُ عِنْدَنَا إِلَّا مَا رَغِمَ أَنْفَهُ، قَالَ: فَهَذِهِ أَشَدُّ كَلِمَةِ فُحْشٍ سَمِعْتُهَا مِنْهُ). [حِلْمُهُ ؓ عَلَى مَرْوَانَ وَهُوَ أَمِيرٌ   وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عُمَيْرِ بْنِ إِسْحَاقَ قَالَ: (كَانَ مَرْوَانُ أَمِيرًا عَلَيْنَا، فَكَانَ يَسُبُّ عَلِيًّا كُلَّ جُمُعَةٍ عَلَى الْمِنْبَرِ، وَحَسَنٌ يَسْمَعُ فَلَا يَرُدُّ شَيْئًا، ثُمَّ أَرْسَلَ إِلَيْهِ رَجُلًا يَقُولُ لَهُ: بِعَلِيٍّ وَبِعَلِيٍّ وَبِعَلِيٍّ وَبِكَ وَبِكَوَبِكَ، وَمَا وَجَدْتُ مَثَلَكَ إِلَّا مَثَلَ الْبَغْلَةِ يُقَالُ لَهَا: مَنْ أَبُوكِ؟ فَتَقُولُ: أُمِّي الْفَرَسُ، فَقَالَ لَهُ الْحَسَنُ: ارْجِعْ إِلَيْهِ؛ فَقُلْ لَهُ: إِنِّي وَاللَّهِ لَا أَمْحُو عَنْكَ شَيْئًا مِمَّا قُلْتَ بِأَنْ أَسُبَّكَ، وَلَكِنَّ مَوْعِدِي وَمَوْعِدَكَ اللَّهُ؛ فَإِنْ كُنْتَ صَادِقًا... جَزَاكَ اللَّهُ بِصِدْقِكَ، وَإِنْ كُنْتَ كَاذِبًا... فَاللَّهُ أَشَدُّ نِقْمَةً). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ رُزَيْقِ بْنِ سَوَّارٍ قَالَ: (كَانَ بَيْنَ الْحَسَنِ وَبَيْنَ مَرْوَانَ كَلَامٌ، فَأَقْبَلَ عَلَيْهِ مَرْوَانُ، فَجَعَلَ يُغْلِظُ لَهُ، وَحَسَنٌ سَاكِتٌ، فَامْتَخَطَ مَرْوَانُ بِيَمِينِهِ، فَقَالَ لَهُ الْحَسَنُ: وَيْحَكَ؛ أَمَا عَلِمْتَ أَنَّ الْيَمِينَ لِلْوَجْهِ وَالشَّمَالِ لِلْفَرْجِ؟! أُفٍّ لَكَ!! فَسَكَتَ مَرْوَانُ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ أَشْعَثَ بْنِ سَوَّارٍ، عَنْ رَجُلٍ قَالَ: (جَلَسَ رَجُلٌ إِلَى الْحَسَنِ فَقَالَ: إِنَّكَ جَلَسْتَ إِلَيْنَا عَلَى حِينِ قِيَامٍ مِنَّا، أَفَتَأْذَنُ؟) وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ جُدْعَانَ قَالَ: (خَرَجَ الْحَسَنُ مِنْ مَالِهِ لِلَّهِ مَرَّتَيْنِ، وَقَاسَمَ اللَّهَ مَالَهُ ثَلَاثَ مَرَّاتٍ، حَتَّى إِنْ كَانَ لَيُعْطِي نَعْلًا وَيُمْسِكُ نَعْلًا، وَيُعْطِي خُفًّا وَيُمْسِكُ خُفًّا). [كَثْرَةُ زَوَاجِهِ وَطَلَاقِهِ لِتَكْثِيرِ نَسْلِهِ ؓ   وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ: قَالَ: (كَانَ الْحَسَنُ مِطْلَاقًا لِلنِّسَاءِ، وَكَانَ لَا يُفَارِقُ امْرَأَةً... إِلَّا وَهِيَ تُحِبُّهُ، وَأَحْصَنَ تِسْعِينَ امْرَأَةً). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ جَعْفَرَ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ قَالَ: (كَانَ الْحَسَنُ يَتَزَوَّجُ وَيُطَّلِقُ، حَتَّى خَشِيتُ أَنْ يُورِثَنَا عَدَاوَةً فِي الْقَبَائِلِ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ جَعْفَرَ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ قَالَ: قَالَ عَلِيٌّ: (يَا أَهْلَ الْكُوفَةِ؛ لَا تَزَوَّجُوا الْحَسَنَ؛ فَإِنَّهُ رَجُلٌ مِطْلَاقٌ)، فَقَالَ رَجُلٌ مِنْ هَمَدَانَ: وَاللَّهِ لَنُزَوِّجَنَّهُ، فَمَا رَضِيَ... أَمْسَكَ، وَمَا كَرِهَ... طَلَّقَ. وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَسَنٍ، قَالَ: (كَانَ الْحَسَنُ رَجُلًا كَثِيرَ نِكَاحِ النِّسَاءِ، وَكُنَّ قَلَّمَا يَحْظَيْنَ عِنْدَهُ، وَكَانَ قَلَّ امْرَأَةٌ تَزَوَّجَهَا إِلَّا أَحَبَّتْهُ وَصَبَتْ بِهِ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ جُوَيْرِيَّةَ بْنِ أَسْمَاءَ قَالَ: (لَمَّا مَاتَ الْحَسَنُ... بَكَى مَرْوَانُ فِي جِنَازَتِهِ، فَقَالَ لَهُ حُسَيْنٌ: أَتَبْكِيهِ وَقَدْ كُنْتَ تُجَرِّعُهُ مَا تُجَرِّعُهُ؟! فَقَالَ: إِنِّي كُنْتُ أَفْعَلُ ذَلِكَ إِلَى أَحْلَمَ مِنْ هَذَا، وَأَشَارَ بِيَدِهِ إِلَى الْجَبَلِ). وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ الْمُبَرِّدِ قَالَ: (قِيلَ لِلْحَسَنِ بْنِ عَلِيٍّ: إِنَّ أَبَا ذَرٍّ يَقُولُ: الْفَقْرُ أَحَبُّ إِلَيَّ مِنَ الْغِنَى، وَالسَّقَمُ أَحَبُّ إِلَيَّ مِنَ الصِّحَّةِ، فَقَالَ: رَحِمَ اللَّهُ أَبَا ذَرٍّ!! أَمَّا أَنَا أَقُولُ: مَنِ اتَّكَلَ عَلَى حُسْنِ اخْتِيَارِ اللَّهِ لَهُ... لَمْ يَتَمَنَّ أَنَّهُ فِي غَيْرِ الْحَالَةِ الَّتِي اخْتَارَ اللَّهُ لَهُ، وَهَذَا حَدُّ الْوُقُوفِ عَلَى الرِّضَا بِمَا تَصَرَّفَ بِهِ الْقَضَا). [وَفَاةُ الْحَسَنِ ؓ ]   تُوُفِّيَ الْحَسَنُ ؓ بِالْمَدِينَةِ مَسْمُومًا، سَمَّتْهُ زَوْجَتُهُ جَعْدَةُ بِنْتُ الْأَشْعَثِ بْنِ قَيْسٍ، دَسَّ إِلَيْهَا يَزِيدُ بْنُ مُعَاوِيَةَ أَنْ تَسُمَّهُ وَيَتَزَوَّجَهَا، فَفَعَلَتْ، فَلَمَّا مَاتَ الْحَسَنُ... بَعَثَتْ إِلَى يَزِيدَ تَسْأَلُهُ الْوَفَاءَ بِمَا وَعَدَهَا، فَقَالَ: إِنَّا لَمْ نَرْضَكَ لِلْحَسَنِ فَنَرْضَاكَ لِأَنْفُسِنَا؟! وَكَانَتْ وَفَاتُهُ سَنَةَ تِسْعٍ وَأَرْبَعِينَ، وَقِيلَ: فِي خَامِسِ رَبِيعٍ الْأَوَّلِ سَنَةَ خَمْسِينَ، وَقِيلَ: سَنَةَ إِحْدَى وَخَمْسِينَ، وَجَهِدَ بِهِ أَخُوهُ أَنْ يُخْبِرَهُ مَنْ سَقَاهُ، فَلَمْ يُخْبِرْهُ، وَقَالَ: (اللَّهُ أَشَدُّ نِقْمَةً إِنْ كَانَ الَّذِي أَظُنُّ، وَإِلَّا... فَلَا يُقْتَلُ بِي - وَاللَّهِ - بَرِيءٌ). وَأَخْرَجَ ابْنُ سَعْدٍ عَنْ عِمْرَانَ بْنِ عَبْدِ اللَّهِ بْنِ طَلْحَةَ قَالَ: رَأَى الْحَسَنُ كَأَنَّ بَيْنَ عَيْنَيْهِ مَكْتُوبًا: { قُلْ هُوَ اللَّهُ أَحَدٌ } فَاسْتَبْشَرَ بِهِ أَهْلُ بَيْتِهِ، فَقَصُّوهَا عَلَى سَعِيدِ بْنِ الْمُسَيِّبِ، فَقَالَ: (إِنْ صَدَقَتْ رُؤْيَاهُ.. فَقَلَّ مَا بَقِيَ مِنْ أَجَلِهِ، فَمَا بَقِيَ إِلَّا أَيَّامًا حَتَّى مَاتَ). [كَرَامَةٌ لِمَنْ رَجَا الْخَالِقَ وَلَمْ يَرْجُ الْمَخْلُوقَ]   وَأَخْرَجَ الْبَيْهَقِيُّ وَابْنُ عَسَاكِرَ مِنْ طَرِيقِ أَبِي الْمُنْذِرِ هِشَامِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ: أَضَاقَ الْحَسَنُ بْنُ عَلِيٍّ، وَكَانَ عَطَاؤُهُ فِي كُلِّ سَنَةٍ مِائَةَ أَلْفٍ، فَحَبَسَهَا عَنْهُ مُعَاوِيَةُ فِي إِحْدَى السِّنِينَ، فَأَضَاقَ إِضَاقَةً شَدِيدَةً، قَالَ: فَدَعَوْتُ بِدَوَاةٍ لِأَكْتُبَ إِلَى مُعَاوِيَةَ لِأُذَكِّرَهُ نَفْسِي، ثُمَّ أَمْسَكْتُ، فَرَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْمَنَامِ، فَقَالَ: «كَيْفَ أَنْتَ يَا حَسَنُ؟» فَقُلْتُ: بِخَيْرٍ يَا أَبَتِ، وَشَكَوْتُ إِلَيْهِ تَأَخُّرَ الْمَالَ عَنِّي، فَقَالَ: «أَدَعَوْتَ بِدَوَاةٍ لِتَكْتُبَ إِلَى مَخْلُوقٍ مِثْلِكَ تُذَكِّرُهُ ذَلِكَ؟!» فَقُلْتُ: نَعَمْ يَا رَسُولَ اللَّهِ، فَكَيْفَ أَصْنَعُ؟» فَقَالَ: «قُلِ: اللَّهُمَّ؛ اقْذِفْ فِي قَلْبِي رَجَاءَكَ، وَاقْطَعْ رَجَائِي عَمَّنْ سِوَاكَ حَتَّى لَا أَرْجُوَ أَحَدًا غَيْرَكَ، اللَّهُمَّ وَمَا ضَعُفَتْ عَنْهُ قُوَّتِي، وَقَصُرَ عَنْهُ عَمَلِي، وَلَمْ تَنْتَهِ إِلَيْهِ رَغْبَتِي، وَلَمْ تَبْلُغْهُ مَسْأَلَتِي، وَلَمْ يَجْرِ عَلَى لِسَانِي مِمَّا أَعْطَيْتَ أَحَدًا مِنَ الْأَوَّلِينَ وَالْآخِرِينَ مِنَ الْيَقِينِ... فَخُصَّنِي بِهِ يَا رَبَّ الْعَالَمِينَ». قَالَ: فَوَاللَّهِ؛ مَا أَلْحَحْتُ بِهِ أُسْبُوعًا حَتَّى بَعَثَ إِلَيَّ مُعَاوِيَةُ بِأَلْفِ أَلْفٍ وَخَمْسِمِائَةِ أَلْفٍ، فَقُلْتُ: الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى مَنْ ذَكَرَهُ، وَلَا يَخِيبُ مَنْ دَعَاهُ. فَرَأَيْتُ النَّبِيَّ ﷺ فِي الْمَنَامِ، فَقَالَ: «يَا حَسَنُ؛ كَيْفَ أَنْتَ؟» فَقُلْتُ: بِخَيْرٍ يَا رَسُولَ اللَّهِ، وَحَدَّثْتُهُ حَدِيثِي، فَقَالَ: «يَا بُنَيَّ؛ هَكَذَا مَنْ رَجَا الْخَالِقَ وَلَمْ يَرْجُ الْمَخْلُوقَ». [نُصْحُهُ لِأَخِيهِ الْحُسَيْنِ وَتَثْبِيتُ الْحُسَيْنِ لَهُ ؓ ]   وَفِي «الطُّيُورِيَّاتِ» عَنْ سُلَيْمِ بْنِ عِيسَى قَارِئِ أَهْلِ الْكُوفَةِ قَالَ: (لَمَّا حَضَرَتِ الْحَسَنَ الْوَفَاةُ.. جَزِعَ، فَقَالَ لَهُ الْحُسَيْنُ: يَا أَخِي؛ مَا هَذَا الْجَزَعُ؟! إِنَّكَ تَرِدُ عَلَى رَسُولِ اللَّهِ ﷺ وَعَلَى عَلِيٍّ، وَهُمَا أَبَوَاكَ، وَعَلَى خَدِيجَةَ وَفَاطِمَةَ؛ وَهُمَا أُمَّاكَ، وَعَلَى الْقَاسِمِ وَالطَّاهِرِ، وَهُمَا خَالَاكَ، وَعَلَى حَمْزَةَ وَجَعْفَرَ؛ وَهُمَا عَمَّاكَ. فَقَالَ لَهُ الْحَسَنُ: أَيْ أَخِي؛ إِنِّي أَدْخُلُ فِي أَمْرٍ مِنْ أَمْرِ اللَّهِ لَمْ أَدْخُلْ فِي مِثْلِهِ، وَأَرَى خَلْقًا مِنْ خَلْقِ اللَّهِ لَمْ أَرَ مِثْلَهُ قَطُّ). قَالَ ابْنُ عَبْدِ الْبَرِّ: وَرُوِّينَا مِنْ وُجُوهٍ: (أَنَّهُ لَمَّا احْتُضِرَ.. قَالَ لِأَخِيهِ: يَا أَخِي؛ إِنَّ أَبَاكَ اسْتَشْرَفَ لِهَذَا الْأَمْرِ فَصَرَفَهُ اللَّهُ عَنْهُ، وَوَلِيَهَا أَبُو بَكْرٍ، ثُمَّ اسْتَشْرَفَ لَهَا، فَصُرِفَتْ عَنْهُ إِلَى عُمَرَ، ثُمَّ لَمْ يَشُكَّ وَقْتَ الشُّورَى أَنَّهَا لَا تَعْدُوهُ، فَصُرِفَتْ عَنْهُ إِلَى عُثْمَانَ، فَلَمَّا قُتِلَ عُثْمَانُ... بُويِعَ، ثُمَّ نُوزِعَ حَتَّى جَرَّدَ السَّيْفَ، فَمَا صَفَتْ لَهُ، وَإِنِّي وَاللَّهِ، مَا أَرَى أَنْ يَجْمَعَ اللَّهُ فِينَا النُّبُوَّةَ وَالْخِلَافَةَ، فَلَا أَعْرِفَنَّ مَا اسْتَخْلَفَكَ سُفَهَاءُ الْكُوفَةِ فَأَخْرَجُوكَ، وَقَدْ كُنْتُ طَلَبْتُ إِلَى عَائِشَةَ ؓ أَنْ أُدْفَنَ مَعَ رَسُولِ اللَّهِ ﷺ فَقَالَتْ: نَعَمْ، فَإِذَا مُتُّ... فَاطْلُبْ ذَلِكَ إِلَيْهَا، وَمَا أَظُنُّ الْقَوْمَ إِلَّا سَيَمْنَعُونَكَ، فَإِنْ فَعَلُوا.. فَلَا تُرَاجِعْهُمْ، فَلَمَّا مَاتَ... أَتَى الْحُسَيْنُ عَائِشَةَ ؓ فَقَالَتْ: نَعَمْ وَكَرَامَةٌ، فَمَنَعَهُمْ مَرْوَانُ، فَلَبِسَ الْحُسَيْنُ وَمَنْ مَعَهُ السِّلَاحَ حَتَّى رَدَّهُ أَبُو هُرَيْرَةَ، ثُمَّ دُفِنَ فِي الْبَقِيعِ إِلَى جَنْبِ أُمِّهِ ؓ ).

     ✧ The birth of al-Ḥasan ؓ and his virtues The caliphate of al-Ḥasan b. ʿAlī b. Abī Ṭālib ؓ [Six months] Abū Muḥammad, the grandson of the Messenger of Allah ﷺ and his fragrant flower, and the last of the caliphs according to his explicit statement. Ibn Saʿd reported from ʿImrān b. Sulaymān, who said: (Al-Ḥasan and al-Ḥusayn are two names from the names of the people of Paradise; the Arabs did not name with them in the pre-Islamic era). Al-Ḥasan ؓ was born in the middle of Ramaḍān, in the year three of the Hijrah, and he narrated aḥādīth from the Prophet ﷺ. Narrated from him: ʿĀʾishah ؓ, and multitudes of the Successors; among them: his son al-Ḥasan, Abū al-Ḥawrāʾ Rabīʿah b. Shaybān, al-Shaʿbī, and Abū Wāʾil. [His resemblance to the Prophet ﷺ and mention of some of his virtues ؓ And he resembled the Prophet ﷺ. The Prophet ﷺ named him al-Ḥasan, offered ʿaqīqah for him on his seventh day, shaved his hair, and ordered that silver equal to the weight of his hair be given in charity. He is the fifth of the People of the Cloak. Al-ʿAskarī said: (This name was not known in the pre-Islamic era). Al-Mufaḍḍal said: (Indeed Allah concealed the names al-Ḥasan and al-Ḥusayn until the Prophet ﷺ named his two sons with them). Al-Bukhārī reported from Anas, who said: (There was no one more resembling the Prophet ﷺ than al-Ḥasan b. ʿAlī). The two Shaykhs reported from al-Barāʾ, who said: I saw the Messenger of Allah ﷺ with al-Ḥasan on his shoulder, and he was saying: «O Allah, indeed I love him, so love him». Al-Bukhārī reported from Abū Bakrah, who said: I heard the Prophet ﷺ on the pulpit with al-Ḥasan at his side, looking at the people once and at him once, saying: «Indeed this son of mine is a chief, and perhaps Allah will reconcile through him between two groups of the Muslims». Al-Bukhārī reported from Ibn ʿUmar, who said: The Prophet ﷺ said: «They are my two fragrant flowers from this world», meaning al-Ḥasan and al-Ḥusayn. Al-Tirmidhī and al-Ḥākim reported from Abū Saʿīd al-Khudrī, who said: The Messenger of Allah ﷺ said: «Al-Ḥasan and al-Ḥusayn are the chiefs of the youths of the people of Paradise». Al-Tirmidhī reported from Usāmah b. Zayd, who said: I saw the Prophet ﷺ with Ḥasan and Ḥusayn on his thighs, and he said: «These are my two sons and the two sons of my daughter. O Allah, indeed I love them, so love them, and love those who love them». And it was reported from Anas, who said: The Messenger of Allah ﷺ was asked: Which of your household is most beloved to you? He said: «Al-Ḥasan and al-Ḥusayn». Al-Ḥākim reported from Ibn ʿAbbās, who said: The Prophet ﷺ came carrying al-Ḥasan on his neck, and a man met him and said: What a fine mount you have ridden, O boy!! The Messenger of Allah ﷺ said: «And what a fine rider he is». Ibn Saʿd reported from ʿAbd Allāh b. al-Zubayr, who said: (The one among the Prophet's family ﷺ who most resembled him and was most beloved to him was al-Ḥasan b. ʿAlī. I saw him come while the Prophet was prostrating, and he would climb on his neck — or he said: his back — and he would not put him down until he himself got down. And I saw him while he was bowing, and he would spread his legs for him so that he could come out from the other side). Ibn Saʿd reported from Abū Salamah b. ʿAbd al-Raḥmān, who said: (The Messenger of Allah ﷺ would stick out his tongue for al-Ḥasan b. ʿAlī, and when the boy saw the redness of the tongue, he would become excited and go to him). Al-Ḥākim reported from Zuhayr b. al-Aqmar, who said: Al-Ḥasan b. ʿAlī stood to give a sermon, and a man from Azd Shanūʾah stood and said: I bear witness that I saw the Messenger of Allah ﷺ placing him in his lap and saying: «Whoever loves me, let him love him, and let the one present convey to the one absent». Had it not been for the honor of the Messenger of Allah ﷺ, I would not have narrated it to anyone. Al-Ḥasan ؓ had many merits: he was a noble, forbearing chief, possessing tranquility, dignity, and modesty, generous and praised, who disliked dissension and the sword. He married many women, and he would give a single man one hundred thousand. Al-Ḥākim reported from ʿAbd Allāh b. ʿUbayd b. ʿUmayr, who said: (Al-Ḥasan performed twenty-five pilgrimages on foot, while the excellent camels were led with him). Ibn Saʿd reported from ʿUmayr b. Isḥāq, who said: (No one spoke in my presence whose speech I loved more — that he should not stop — than al-Ḥasan b. ʿAlī, and I never heard a foul word from him except once; for there was a dispute between al-Ḥusayn and ʿAmr b. ʿUthmān b. ʿAffān over land, and al-Ḥusayn proposed something that ʿAmr did not approve of, so al-Ḥasan said: He has nothing from us except what rubs his nose in the dust. He said: That was the foulest word I ever heard from him). [His forbearance ؓ toward Marwān while he was governor Ibn Saʿd reported from ʿUmayr b. Isḥāq, who said: (Marwān was governor over us, and he would curse ʿAlī every Friday on the pulpit while Ḥasan listened and did not reply at all. Then he sent a man to him saying: By ʿAlī and by ʿAlī and by ʿAlī and by you and by your father, I find your likeness only like that of a mule: it is said to it, 'Who is your father?' and it says, 'My mother is a horse.' So al-Ḥasan said to the messenger: Go back to him and say: By Allah, I will not erase anything of what you said by cursing you, but my appointment and your appointment is with Allah. If you are truthful, may Allah reward you for your truthfulness; and if you are lying, then Allah is more severe in retribution). Ibn Saʿd reported from Ruzayq b. Sawwār, who said: (There were words between al-Ḥasan and Marwān, and Marwān turned to him and began to speak harshly to him while Ḥasan remained silent. Marwān blew his nose with his right hand, so al-Ḥasan said to him: Woe to you! Do you not know that the right hand is for the face and the left for the private part? Fie on you!! So Marwān fell silent). Ibn Saʿd reported from Ashʿath b. Sawwār, from a man who said: (A man sat with al-Ḥasan and said: You have sat with us at a time when we were about to leave; will you permit?) Ibn Saʿd reported from ʿAlī b. Zayd b. Judʿān, who said: (Al-Ḥasan gave away all his property for Allah twice, and he divided his property with Allah three times, until he would give a sandal and keep a sandal, and give a leather sock and keep a leather sock). [His frequent marriages and divorces to increase his progeny ؓ Ibn Saʿd reported from ʿAlī b. al-Ḥusayn, who said: (Al-Ḥasan was a frequent divorcer of women, and he would not part with a woman except that she loved him, and he married ninety women). Ibn Saʿd reported from Jaʿfar b. Muḥammad, from his father, who said: (Al-Ḥasan used to marry and divorce, until I feared that he would bring upon us enmity among the tribes). Ibn Saʿd reported from Jaʿfar b. Muḥammad, from his father, who said: ʿAlī said: (O people of Kufa, do not marry al-Ḥasan, for he is a frequent divorcer). A man from Hamadān said: By Allah, we will marry him. Whatever pleased him, he kept, and whatever he disliked, he divorced. Ibn Saʿd reported from ʿAbd Allāh b. Ḥasan, who said: (Al-Ḥasan was a man who married many women, and they rarely found favor with him, and there was rarely a woman he married who did not love him and become infatuated with him). Ibn ʿAsākir reported from Juwayriyah b. Asmāʾ, who said: (When al-Ḥasan died, Marwān wept at his funeral, so al-Ḥusayn said to him: Do you weep for him when you used to make him swallow what you made him swallow?! He said: I used to do that to one more forbearing than this, and he pointed with his hand to the mountain). Ibn ʿAsākir reported from al-Mubarrad, who said: (It was said to al-Ḥasan b. ʿAlī: Abū Dharr says: Poverty is more beloved to me than wealth, and sickness is more beloved to me than health. He said: May Allah have mercy on Abū Dharr!! As for me, I say: Whoever relies on the goodness of Allah's choice for him does not wish that he were in a state other than that which Allah chose for him, and this is the limit of standing upon contentment with what the divine decree has brought about). [The death of al-Ḥasan ؓ] Al-Ḥasan ؓ died in Madinah poisoned. His wife Jaʿdah bt. al-Ashʿath b. Qays poisoned him; Yazīd b. Muʿāwiyah secretly incited her to poison him and that he would marry her, and she did so. When al-Ḥasan died, she sent to Yazīd asking him to fulfill what he had promised her, and he said: We did not consider you suitable for al-Ḥasan, so should we consider you suitable for ourselves?! His death was in the year forty-nine; it is also said: on the fifth of Rabīʿ al-Awwal in the year fifty; and it is said: in the year fifty-one. His brother urged him to inform him who gave him the poison, but he did not inform him, and said: (Allah is more severe in retribution if it is the one I think; otherwise, by Allah, no innocent person should be killed because of me). Ibn Saʿd reported from ʿImrān b. ʿAbd Allāh b. Ṭalḥah, who said: Al-Ḥasan saw as if written between his eyes: {Say: He is Allah, the One} [Sūrat al-Ikhlāṣ: 1], and his household rejoiced at it. They related it to Saʿīd b. al-Musayyib, and he said: (If his vision is true, then little remains of his term, and only days remained until he died). [A miracle for one who hoped in the Creator and did not hope in the created] Al-Bayhaqī and Ibn ʿAsākir reported from the route of Abū al-Mundhir Hishām b. Muḥammad, from his father, who said: Al-Ḥasan b. ʿAlī fell into hardship, and his stipend each year was one hundred thousand, but Muʿāwiyah withheld it from him in one of the years, and he fell into severe hardship. He said: So I called for an inkwell to write to Muʿāwiyah to remind him of myself, then I held back. Then I saw the Messenger of Allah ﷺ in a dream, and he said: «How are you, O Ḥasan?» I said: Fine, O father, and I complained to him about the delay of the money from me. He said: «Did you call for an inkwell to write to a creature like yourself to remind him of that?!» I said: Yes, O Messenger of Allah, so what should I do?» He said: «Say: O Allah, cast into my heart hope in You, and cut off my hope from anyone other than You, so that I hope in no one but You. O Allah, whatever my strength is too weak for, and my deeds fall short of, and my desire does not reach, and my request does not attain, and has not run upon my tongue — of the certainty that You have given to anyone of the earlier and later peoples — grant it specifically to me, O Lord of the worlds». He said: By Allah, I had not persisted in it for a week before Muʿāwiyah sent me one million and five hundred thousand. I said: Praise be to Allah who does not forget the one who remembers Him, and does not disappoint the one who calls upon Him. Then I saw the Prophet ﷺ in a dream, and he said: «O Ḥasan, how are you?» I said: Fine, O Messenger of Allah, and I told him my story. He said: «O my son, thus is the one who hopes in the Creator and does not hope in the created». [His advice to his brother al-Ḥusayn and al-Ḥusayn's reassurance to him ؓ] In "al-Ṭuyūriyyāt" from Sulaym b. ʿĪsā, the Qurʾān reciter of the people of Kufa, who said: (When death came to al-Ḥasan, he became distressed, so al-Ḥusayn said to him: O my brother, what is this distress?! Indeed you are going to the Messenger of Allah ﷺ and to ʿAlī, and they are your two fathers, and to Khadījah and Fāṭimah, and they are your two mothers, and to al-Qāsim and al-Ṭāhir, and they are your two maternal uncles, and to Ḥamzah and Jaʿfar, and they are your two paternal uncles. So al-Ḥasan said to him: O my brother, indeed I am entering into a matter of Allah's affairs the like of which I have never entered, and I see creatures of Allah's creation the like of which I have never seen before). Ibn ʿAbd al-Barr said: We have narrated from several sources: (When he was dying, he said to his brother: O my brother, indeed your father aspired to this matter [the caliphate], but Allah turned it away from him, and Abū Bakr took charge of it. Then he aspired to it, but it was turned away from him to ʿUmar. Then at the time of the shūrā he did not doubt that it would not pass him by, but it was turned away from him to ʿUthmān. When ʿUthmān was killed, allegiance was given to him, then he was disputed until he drew the sword, but it was not pure for him. By Allah, I do not think that Allah will combine prophethood and caliphate in us. Do not let me know that the fools of Kufa have made you their caliph and then driven you out. I had asked ʿĀʾishah ؓ to bury me with the Messenger of Allah ﷺ, and she said: Yes. So when I die, ask her for that, though I think the people will only prevent you. If they do, do not argue with them. When he died, al-Ḥusayn went to ʿĀʾishah ؓ and she said: Yes, with honor. Marwān prevented them, so al-Ḥusayn and those with him put on their weapons until Abū Hurayrah turned him back. Then he was buried in al-Baqīʿ beside his mother ؓ).

293. Tarikh (al-Tabari) 2090No grade recorded

     خِلَافَةُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ   أول من بايع الحسن ؓ بالخلافة قَدْ ذَكَرْنَا أَنَّ عَلِيًّا، ؓ لَمَّا ضَرَبَهُ ابْنُ مُلْجَمٍ قَالُوا لَهُ: اسْتَخْلِفْ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: لَا، وَلَكِنْ أَدَعُكُمْ كَمَا تَرَكَكُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَنْهُ وَسَلَّمَ - يَعْنِي بِغَيْرِ اسْتِخْلَافٍ - فَإِنْ يُرِدِ اللَّهُ بِكُمْ خَيْرًا يَجْمَعْكُمْ عَلَى خَيْرِكُمْ، كَمَا جَمَعَكُمْ عَلَى خَيْرِكُمْ بَعْدَ رَسُولِ اللَّهِ ﷺ. فَلَمَّا تُوُفِّيَ وَصَلَّى عَلَيْهِ ابْنُهُ الْحَسَنُ، لِأَنَّهُ أَكْبَرُ بَنِيهِ، ؓ، وَدُفِنَ كَمَا ذَكَرْنَا بِدَارِ الْإِمَارَةِ بِالْكُوفَةِ، عَلَى الصَّحِيحِ مِنْ أَقْوَالِ النَّاسِ، فَلَمَّا فَرَغَ مِنْ شَأْنِهِ كَانَ أَوَّلُ مَنْ تَقَدَّمَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ، ؓ، قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ، فَقَالَ لَهُ: ابْسُطْ يَدَكَ أُبَايِعْكَ عَلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ. فَسَكَتَ الْحَسَنُ، فَبَايَعَهُ ثُمَّ بَايَعَهُ النَّاسُ بَعْدَهُ، وَكَانَ ذَلِكَ يَوْمَ مَاتَ عَلِيٌّ، وَكَانَ مَوْتُهُ يَوْمَ ضُرِبَ، عَلَى قَوْلٍ، وَهُوَ يَوْمُ الْجُمُعَةِ السَّابِعَ عَشَرَ مِنْ رَمَضَانَ سَنَةَ أَرْبَعِينَ، وَقِيلَ: إِنَّمَا مَاتَ بَعْدَ الطَّعْنَةِ بِيَوْمَيْنِ. وَقِيلَ: مَاتَ فِي الْعَشْرِ الْأَخِيرِ مِنْ رَمَضَانَ، وَمِنْ يَوْمَئِذٍ وَلِيَ الْحَسَنُ ابْنُهُ. خروج الحسن لحرب معاوية ؓ وَكَانَ قَيْسُ بْنُ سَعْدٍ عَلَى إِمْرَةِ أَذْرَبِيجَانَ تَحْتَ يَدِهِ أَرْبَعُونَ أَلْفَ مُقَاتِلٍ قَدْ بَايَعُوا عَلِيًّا عَلَى الْمَوْتِ، فَلَمَّا مَاتَ عَلِيٌّ أَلَحَّ قَيْسُ بْنُ سَعْدٍ عَلَى الْحَسَنِ فِي النَّفِيرِ لِقِتَالِ أَهْلِ الشَّامِ فَعَزْلَ قَيْسًا عَنْ إِمْرَةِ أَذْرَبِيجَانَ، وَوَلَّى عُبَيْدَ اللَّهِ بْنَ عَبَّاسٍ عَلَيْهَا، وَلَمْ يَكُنْ فِي نِيَّةِ الْحَسَنِ أَنْ يُقَاتِلَ أَحَدًا، وَلَكِنْ غَلَبُوهُ عَلَى رَأْيِهِ، فَاجْتَمَعُوا اجْتِمَاعًا عَظِيمًا لَمْ يُسْمَعْ بِمِثْلِهِ، فَأَمَرَ الْحَسَنُ بْنُ عَلِيٍّ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ عَلَى الْمُقَدِّمَةِ فِي اثْنَيْ عَشَرَ أَلْفًا بَيْنَ يَدَيْهِ، وَسَارَ هُوَ بِالْجُيُوشِ فِي إِثْرِهِ قَاصِدًا بِلَادَ الشَّامِ لِيُقَاتِلَ مُعَاوِيَةَ وَأَهْلَ الشَّامِ فَلَمَّا اجْتَازَ بِالْمَدَائِنِ نَزَلَهَا وَقَدَّمَ الْمُقَدِّمَةَ بَيْنَ يَدَيْهِ، فَبَيْنَمَا هُوَ فِي الْمَدَائِنِ مُعَسْكِرٌ بِظَاهِرِهَا، إِذْ صَرَخَ فِي النَّاسِ صَارِخٌ: أَلَا إِنَّ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ قَدْ قُتِلَ. فَثَارَ النَّاسُ فَانْتَهَبَ بَعْضُهُمْ بَعْضًا، حَتَّى انْتَهَبُوا سُرَادِقَ الْحَسَنِ. حَتَّى نَازَعُوهُ بِسَاطًا كَانَ جَالِسًا عَلَيْهِ، وَطَعَنَهُ بَعْضُهُمْ حِينَ رَكِبَ طَعْنَةً أَشْوَتْهُ، فَكَرِهَهُمُ الْحَسَنُ كَرَاهِيَةً شَدِيدَةً، ثُمَّ رَكِبَ فَدَخَلَ الْقَصْرَ الْأَبْيَضَ مِنَ الْمَدَائِنِ فَنَزَلَهُ وَهُوَ جَرِيحٌ، وَكَانَ عَامِلَهُ عَلَى الْمَدَائِنِ سَعْدُ بْنُ مَسْعُودٍ الثَّقَفِيُّ، أَخُو أَبِي عُبَيْدٍ صَاحِبِ يَوْمِ الْجِسْرِ، فَلَمَّا اسْتَقَرَّ الْحَسَنُ بِالْقَصْرِ قَالَ الْمُخْتَارُ بْنُ أَبَى عُبَيْدٍ، قَبَّحَهُ اللَّهُ، لِعَمِّهِ سَعْدِ بْنِ مَسْعُودٍ: هَلْ لَكَ فِي الشَّرَفِ وَالْغِنَى ؟ قَالَ: وَمَا ذَا ؟ قَالَ: تَأْخُذُ الْحَسَنَ بْنَ عَلِيٍّ فَتُقَيِّدُهُ وَتَبْعَثُ بِهِ إِلَى مُعَاوِيَةَ. فَقَالَ لَهُ عَمُّهُ: قَبَّحَكَ اللَّهُ وَقَبَّحَ مَا جِئْتَ بِهِ ! أَأَغْدِرُ بِابْنِ بِنْتِ رَسُولِ اللَّهِ ﷺ ؟ ! الصلح بين معاوية والحسن ؓ وَلَمَّا رَأَى الْحَسَنُ بْنُ عَلِيٍّ تَفَرُّقَ جَيْشِهِ عَلَيْهِ مَقَتَهُمْ، وَكَتَبَ عِنْدَ ذَلِكَ إِلَى مُعَاوِيَةَ - وَكَانَ قَدْ رَكِبَ فِي أَهْلِ الشَّامِ فَنَزَلَ مَسْكِنَ - يُرَاوِضُهُ عَلَى الصُّلْحِ بَيْنَهُمَا فَبَعَثَ إِلَيْهِ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ عَامِرٍ وَعَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ، فَقَدِمَا عَلَيْهِ الْكُوفَةَ فَبَذَلًا لَهُ مَا أَرَادَ مِنَ الْأَمْوَالِ، فَاشْتَرَطَ أَنْ يَأْخُذَ مِنْ بَيْتِ مَالِ الْكُوفَةِ خَمْسَةَ آلَافِ أَلْفِ دِرْهَمٍ، وَأَنْ يَكُونَ خَرَاجُ دَارَابْجِرْدَ لَهُ، وَأَنْ لَا يُسَبَّ عَلِيٌّ وَهُوَ يَسْمَعُ، فَإِذَا فُعِلَ ذَلِكَ نَزَلَ عَنِ الْإِمْرَةِ لِمُعَاوِيَةَ، وَيَحْقِنُ الدِّمَاءَ بَيْنَ الْمُسْلِمِينَ. فَاصْطَلَحُوا عَلَى ذَلِكَ وَاجْتَمَعَتِ الْكَلِمَةُ عَلَى مُعَاوِيَةَ وَقَدْ لَامَ الْحُسَيْنُ أَخَاهُ الْحَسَنَ عَلَى هَذَا الرَّأْيِ، فَلَمْ يَقْبَلْ مِنْهُ، وَالصَّوَابُ مَعَ الْحَسَنِ، ؓ. مبايعة قيس لمعاوية ؓ ثُمَّ بَعَثَ الْحَسَنُ بْنُ عَلِيٍّ إِلَى أَمِيرِ الْمُقَدِّمَةِ قَيْسِ بْنِ سَعْدٍ أَنْ يَسْمَعَ وَيُطِيعَ لِمُعَاوِيَةَ، فَأَبَى قَيْسٌ مِنْ قَبُولِ ذَلِكَ، وَخَرَجَ عَنْ طَاعَتِهِمَا جَمِيعًا، وَاعْتَزَلَ بِمَنْ أَطَاعَهُ، ثُمَّ رَاجَعَ الْأَمْرَ فَبَايَعَ مُعَاوِيَةَ بَعْدَ أَيَّامٍ قَرِيبَةٍ، كَمَا سَنَذْكُرُهُ. ثُمَّ الْمَشْهُورُ أَنَّ مُبَايَعَةَ الْحَسَنِ لِمُعَاوِيَةَ كَانَتْ فِي سَنَةِ أَرْبَعِينَ، وَلِهَذَا يُقَالُ لَهُ: عَامُ الْجَمَاعَةِ. لِاجْتِمَاعِ الْكَلِمَةِ فِيهِ عَلَى مُعَاوِيَةَ، وَالْمَشْهُورُ عِنْدَ ابْنِ جَرِيرٍ وَغَيْرِهِ مِنْ عُلَمَاءِ السِّيَرِ أَنَّ ذَلِكَ كَانَ فِي أَوَائِلِ سَنَةِ إِحْدَى وَأَرْبَعِينَ. إقامة الحسن في المدينة ثُمَّ ارْتَحَلَ الْحَسَنُ عَنِ الْكُوفَةِ إِلَى الْمَدِينَةِ فَأَقَامَ بِهَا. وَأَخْرَجَ الْحَاكِمُ عَنْ جُبَيْرِ بْنِ نُفَيْرٍ قَالَ: (قُلْتُ لِلْحَسَنِ: إِنَّ النَّاسَ يَقُولُونَ: إِنَّكَ تُرِيدُ الْخِلَافَةَ؟ فَقَالَ: قَدْ كَانَ جَمَاجِمُ الْعَرَبِ فِي يَدِي يُحَارِبُونَ مَنْ حَارَبْتُ، وَيُسَالِمُونَ مَنْ سَالَمْتُ، تَرَكْتُهَا ابْتِغَاءَ وَجْهِ اللَّهِ، وَحَقْنِ دِمَاءِ أُمَّةِ مُحَمَّدٍ ﷺ، ثُمَّ أَبْتَزُّهَا بِأَتْيَاسِ أَهْلِ الْحِجَازِ).

     ✧ The caliphate of al-Ḥasan b. ʿAlī b. Abī Ṭālib, ؓ The first to pledge allegiance to al-Ḥasan ؓ as caliph We have already mentioned that when Ibn Muljam struck ʿAlī ؓ, they said to him: "Appoint a successor, O Commander of the Faithful." He said: "No, but I leave you as the Messenger of God ﷺ left you — meaning without appointing a successor — and if God wills good for you, He will unite you upon the best of you, just as He united you upon the best of you after the Messenger of God ﷺ." When he died and his son al-Ḥasan prayed over him, because he was the eldest of his sons, ؓ, and he was buried, as we mentioned, in the governor's residence in al-Kūfah, according to the most sound of the people's statements, then when he had finished with his affairs, the first to come forward to al-Ḥasan b. ʿAlī, ؓ, was Qays b. Saʿd b. ʿUbādah. He said to him: "Stretch out your hand that I may pledge allegiance to you upon the Book of God and the Sunnah of His Prophet." Al-Ḥasan was silent, so he pledged allegiance to him, then the people pledged allegiance to him after him. That was on the day ʿAlī died, and his death was on the day he was struck, according to one statement, which was a Friday, the seventeenth of Ramaḍān in the year forty. It is also said that he died two days after being stabbed. It is also said that he died in the last ten days of Ramaḍān. From that day, his son al-Ḥasan assumed authority. Al-Ḥasan's departure to fight Muʿāwiyah ؓ Qays b. Saʿd was governor of Azerbaijan, and under his command were forty thousand fighting men who had pledged allegiance to ʿAlī upon death. When ʿAlī died, Qays b. Saʿd urged al-Ḥasan strongly to go out to fight the people of Syria, so al-Ḥasan dismissed Qays from the governorship of Azerbaijan and appointed ʿUbayd Allāh b. ʿAbbās over it. Al-Ḥasan did not intend to fight anyone, but they overcame his judgment. They gathered in a great multitude the like of which had never been heard, and al-Ḥasan b. ʿAlī ordered Qays b. Saʿd b. ʿUbādah over the vanguard with twelve thousand men between his hands, and he himself marched with the armies behind him, heading for the lands of Syria to fight Muʿāwiyah and the people of Syria. When he passed through al-Madāʾin, he stopped there and sent the vanguard ahead of him. While he was camped on the outskirts of al-Madāʾin, suddenly a crier shouted among the people: "Verily Qays b. Saʿd b. ʿUbādah has been killed!" The people rose up and some of them plundered others, until they plundered al-Ḥasan's pavilion, and they even disputed over a carpet he was sitting on. One of them stabbed him when he mounted, a wound that grazed him. Al-Ḥasan came to detest them intensely. Then he mounted and entered the White Palace of al-Madāʾin and alighted there while wounded. His governor over al-Madāʾin was Saʿd b. Masʿūd al-Thaqafī, the brother of Abū ʿUbayd, the man of the Day of the Bridge. When al-Ḥasan settled in the palace, al-Mukhtār b. Abī ʿUbayd, may God disfigure him, said to his uncle Saʿd b. Masʿūd: "Would you like honor and wealth?" He said: "And what is that?" He said: "You seize al-Ḥasan b. ʿAlī, bind him, and send him to Muʿāwiyah." His uncle said to him: "May God disfigure you and disfigure what you have brought! Would I betray the son of the daughter of the Messenger of God ﷺ?!" The reconciliation between Muʿāwiyah and al-Ḥasan ؓ When al-Ḥasan b. ʿAlī saw the disintegration of his army against him, he despised them. He wrote at that time to Muʿāwiyah — who had mounted with the people of Syria and encamped at Maskan — negotiating with him for reconciliation between the two of them. Muʿāwiyah sent to him ʿAbd Allāh b. ʿĀmir and ʿAbd al-Raḥmān b. Samurah. They came to him in al-Kūfah and offered him whatever wealth he desired. He stipulated that he take from the treasury of al-Kūfah five million dirhams, that the land tax of Dārābjird be his, and that ʿAlī not be reviled while he could hear it. If that were done, he would step down from authority in favor of Muʿāwiyah and spare the blood of the Muslims. They made peace upon that, and the word united upon Muʿāwiyah. Al-Ḥusayn blamed his brother al-Ḥasan for this decision, but he did not accept it from him. Right was with al-Ḥasan, ؓ. The pledge of allegiance of Qays to Muʿāwiyah ؓ Then al-Ḥasan b. ʿAlī sent to the commander of the vanguard, Qays b. Saʿd, that he should hear and obey Muʿāwiyah. Qays refused to accept that, and he departed from obedience to both of them and withdrew with those who obeyed him. Then he reconsidered the matter and pledged allegiance to Muʿāwiyah a few days later, as we will mention. The widely known view is that al-Ḥasan's pledge of allegiance to Muʿāwiyah was in the year forty, for which reason it is called the Year of the Community, because the word was united upon Muʿāwiyah in it. The widely known view according to Ibn Jarīr and other scholars of biography is that that was in the beginning of the year forty-one. Al-Ḥasan's residence in al-Madīnah Then al-Ḥasan departed from al-Kūfah to al-Madīnah and resided there. Al-Ḥākim narrated from Jubayr b. Nufayr who said: "I said to al-Ḥasan: 'The people say that you desire the caliphate?' He said: 'The skulls of the Arabs were in my hand; they fought those whom I fought and made peace with those with whom I made peace. I left it seeking the face of God and to spare the blood of the community of Muḥammad ﷺ. Then shall I snatch it with the he-goats of the people of the Hijaz?'"

294. Tarikh (al-Tabari) 2091No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَأَرْبَعِينَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ قَالَ ابْنُ جَرِيرٍ: فِيهَا سَلَّمَ الْحَسَنُ بْنُ عَلِيٍّ الْأَمْرَ لِمُعَاوِيَةَ بْنَ أَبَى سُفْيَانَ  . ثُمَّ رَوَى عَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: لَمَّا بَايَعَ أَهْلُ الْعِرَاقِ الْحَسَنَ بْنَ عَلِيٍّ طَفِقَ يُشْتَرَطُ عَلَيْهِمْ: إِنَّكُمْ سَامِعُونَ مُطِيعُونَ، مُسَالِمُونَ مَنْ سَالَمْتُ، مُحَارِبُونَ مَنْ حَارَبْتُ. فَارْتَابَ بِهِ أَهْلُ الْعِرَاقِ وَقَالُوا: مَا هَذَا لَكُمْ بِصَاحِبٍ. فَمَا كَانَ عَنْ قَرِيبٍ حَتَّى طَعَنُوهُ فَأَشْوَوْهُ، فَازْدَادَ لَهُمْ بُغْضًا، وَازْدَادَ مِنْهُمْ ذُعْرًا، فَعِنْدَ ذَلِكَ عَرَفَ تَفَرُّقَهُمْ وَاخْتِلَافَهُمْ عَلَيْهِ، وَكَتَبَ إِلَى مُعَاوِيَةَ يُسَالِمُهُ وَيُرَاسِلُهُ فِي الصُّلْحِ بَيْنَهُ وَبَيْنَهُ عَلَى مَا يَخْتَارَانِ. وَعَنْ أَبَى مُوسَى قَالَ: سَمِعْتُ الْحَسَنَ يَقُولُ: اسْتَقْبَلَ وَاللَّهِ الْحَسَنُ بْنُ عَلِيٍّ مُعَاوِيَةَ بْنَ أَبَى سُفْيَانَ بِكَتَائِبَ أَمْثَالِ الْجِبَالِ، فَقَالَ عَمْرُو بْنُ الْعَاصِ: إِنِّي لَأَرَى كَتَائِبَ لَا تُوَلِّي حَتَّى تَقْتُلَ أَقْرَانَهَا. فَقَالَ مُعَاوِيَةُ، وَكَانَ وَاللَّهِ خَيْرَ الرَّجُلَيْنِ: أَيْ عَمْرُو، إِنَّ قَتَلَ هَؤُلَاءِ هَؤُلَاءِ، وَهَؤُلَاءِ هَؤُلَاءِ، مَنْ لِي بِأُمُورِ النَّاسِ ؟ مَنْ لِي بِضَيْعَتِهِمْ ؟ مَنْ لِي بِنِسَائِهِمْ ؟ فَبَعَثَ إِلَيْهِ رَجُلَيْنِ مِنْ قُرَيْشٍ مِنْ بَنَى عَبْدِ شَمْسٍ ; عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ وَعَبْدَ اللَّهِ بْنَ عَامِرٍ، فَقَالَ: اذْهَبَا إِلَى هَذَا الرَّجُلِ فَاعْرِضَا عَلَيْهِ، وَقُولَا لَهُ، وَاطْلُبَا إِلَيْهِ. فَأَتَيَاهُ فَدَخَلَا عَلَيْهِ فَتَكَلَّمَا، وَقَالَا لَهُ، وَطَلَبَا إِلَيْهِ، فَقَالَ لَهُمَا الْحَسَنُ بْنُ عَلِيٍّ: إِنَّا بَنُو عَبْدِ الْمُطَّلِبِ قَدْ أَصَبْنَا مِنْ هَذَا الْمَالِ، وَإِنَّ هَذِهِ الْأُمَّةَ قَدْ عَاثَتْ فِي دِمَائِهَا. قَالَا: فَإِنَّهُ يَعْرِضُ عَلَيْكَ كَذَا وَكَذَا، وَيَطْلُبُ إِلَيْكَ وَيَسْأَلُكَ. قَالَ: فَمَنْ لِي بِهَذَا ؟ قَالَا: نَحْنُ لَكَ بِهِ. فَمَا سَأَلَهُمَا شَيْئًا إِلَّا قَالَا: نَحْنُ لَكَ بِهِ. فَصَالَحَهُ. قَالَ الْحَسَنُ: وَلَقَدْ سَمِعْتُ أَبَا بَكْرَةَ يَقُولُ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ عَلَى الْمِنْبَرِ وَالْحَسَنُ بْنُ عَلِيٍّ إِلَى جَنْبِهِ، وَهُوَ يُقْبِلُ عَلَى النَّاسِ مَرَّةً وَعَلَيْهِ أُخْرَى، وَيَقُولُ: " إِنَّ ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِينَ. " قَالَ الْحَسَنُ: فَوَاللَّهِ وَاللَّهِ بَعْدَ أَنْ وَلِيَ لَمْ يُهْرَقْ فِي خِلَافَتِهِ مِلْءُ مِحْجِمَةٍ مِنْ دَمٍ. وَعَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَدَنِيِّ قَالَ: كُنَّا مَعَ أَبِي هُرَيْرَةَ، إِذْ جَاءَ الْحَسَنُ بْنُ عَلِيٍّ فَسَلَّمَ فَرَدَدْنَا عَلَيْهِ، وَلَمْ يَعْلَمْ بِهِ أَبُو هُرَيْرَةَ وَمَضَى، فَقُلْنَا: يَا أَبَا هُرَيْرَةَ، هَذَا الْحَسَنُ بْنُ عَلِيٍّ قَدْ سَلَّمَ عَلَيْنَا. قَالَ: فَتَبِعَهُ فَلَحِقَهُ، وَقَالَ: وَعَلَيْكَ السَّلَامُ يَا سَيِّدِي. وَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ " إِنَّهُ سَيِّدٌ ". وَقَالَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْمَدَائِنِيُّ: كَانَ تَسْلِيمُ الْحَسَنِ الْأَمْرَ لِمُعَاوِيَةَ فِي الْخَامِسِ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ إِحْدَى وَأَرْبَعِينَ. وَقَالَ غَيْرُهُ: فِي رَبِيعٍ الْآخَرِ. وَيُقَالُ: فِي غُرَّةِ جُمَادَى الْأُولَى. فَاللَّهُ أَعْلَمُ. خطبة الحسن بن علي لإعلام الناس بنزوله لأمر معاوية قَالَ: وَحِينَئِذٍ دَخَلَ مُعَاوِيَةُ إِلَى الْكُوفَةِ فَخَطَبَ النَّاسَ بِهَا بَعْدَ الْبَيْعَةِ. وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ عَمْرَو بْنَ الْعَاصِ أَشَارَ عَلَى مُعَاوِيَةَ أَنْ يَأْمُرَ الْحَسَنَ بْنَ عَلِيٍّ أَنْ يَخْطُبَ النَّاسَ وَيُعْلِمَهُمْ بِنُزُولِهِ عَنِ الْأَمْرِ لِمُعَاوِيَةَ، فَأَمَرَ مُعَاوِيَةُ الْحَسَنَ، فَقَامَ فِي النَّاسِ خَطِيبًا، فَقَالَ فِي خُطْبَتِهِ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ وَالصَّلَاةِ عَلَى رَسُولِهِ ﷺ: أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَإِنَّ اللَّهَ هَدَاكُمْ بِأَوَّلِنَا، وَحَقَنَ دِمَاءَكُمْ بِآخِرِنَا، وَإِنَّ لِهَذَا الْأَمْرِ مُدَّةً، وَالدُّنْيَا دُوَلٌ، وَإِنَّ اللَّهَ تَعَالَى قَالَ لِنَبِيِّهِ ﷺ وَإِنْ أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَى حِينٍ [ الْأَنْبِيَاءِ: 111 ]. فَلَمَّا قَالَهَا غَضِبَ مُعَاوِيَةُ وَأَمَرَهُ بِالْجُلُوسِ، وَعَتَبَ عَلَى عَمْرِو بْنِ الْعَاصِ فِي إِشَارَتِهِ بِذَلِكَ، وَلَمْ يَزَلْ فِي نَفْسِهِ مِنْهُ لِذَلِكَ. وَاللَّهُ أَعْلَمُ. تبكيت الناس للحسن على نزوله لأمر معاوية وَعَنْ يُوسُفَ بْنِ سَعْدٍ قَالَ: قَامَ رَجُلٌ إِلَى الْحَسَنِ بْنِ عَلِيٍّ بَعْدَ مَا بَايَعَ مُعَاوِيَةَ فَقَالَ: سَوَّدْتَ وُجُوهَ الْمُؤْمِنِينَ - أَوْ: يَا مُسَوِّدَ وُجُوهِ الْمُؤْمِنِينَ - فَقَالَ: لَا تُؤَنِّبْنِي رَحِمَكَ اللَّهُ ; فَإِنَّ النَّبِيَّ ﷺ أُرِيَ بَنِي أُمَيَّةَ عَلَى مِنْبَرِهِ، فَسَاءَهُ ذَلِكَ فَنَزَلَتْ إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ يَا مُحَمَّدُ. يَعْنِي نَهْرًا فِي الْجَنَّةِ، وَنَزَلَتْ إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ يَمْلِكُهَا بَعْدَكَ بَنُو أُمَيَّةَ يَا مُحَمَّدُ. قَالَ الْقَاسِمُ: فَعَدَدْنَا فَإِذَا هِيَ أَلْفُ شَهْرٍ، لَا تَزِيدُ يَوْمًا وَلَا تَنْقُصُ. وَعَنْ أَبُو الْغَرِيفِ قَالَ: كُنَّا فِي مُقَدِّمَةِ الْحَسَنِ بْنِ عَلِيٍّ اثْنَيْ عَشَرَ أَلْفًا بِمَسْكِنَ مُسْتَمِيتِينَ، تَقْطُرُ أَسْيَافُنَا مِنَ الْجِدِّ عَلَى قِتَالِ أَهْلِ الشَّامِ وَعَلَيْنَا أَبُو الْعَمَرَّطَةِ، فَلَمَّا جَاءَنَا صُلْحُ الْحَسَنِ بْنِ عَلِيٍّ كَأَنَّمَا كُسِرَتْ ظُهُورُنَا مِنَ الْغَيْظِ، فَلَمَّا قَدِمَ الْحَسَنُ بْنُ عَلِيٍّ الْكُوفَةَ قَالَ لَهُ رَجُلٌ مِنَّا يُقَالُ لَهُ: أَبُو عَامِرٍ سُفْيَانُ بْنُ اللَّيْلِ: السَّلَامُ عَلَيْكَ يَا مُذِلَّ الْمُؤْمِنِينَ. فَقَالَ: لَا تَقُلْ هَذَا يَا أَبَا عَامِرٍ، لَسْتُ بِمُذِلِّ الْمُؤْمِنِينَ، وَلَكِنِّي كَرِهْتُ أَنْ أَقْتُلَهُمْ عَلَى الْمُلْكِ. استقرار الحسن بن علي في المدينة وَلَمَّا تَسَلَّمَ مُعَاوِيَةُ الْبِلَادَ وَدَخْلَ الْكُوفَةَ وَخَطْبَ بِهَا، وَاجْتَمَعَتْ عَلَيْهِ الْكَلِمَةُ فِي سَائِرِ الْأَقَالِيمِ وَالْآفَاقِ، وَرَجَعَ إِلَيْهِ قَيْسُ بْنُ سَعْدٍ أَحَدُ دُهَاةُ الْعَرَبِ، وَقَدْ كَانَ عَزَمَ عَلَى الشِّقَاقِ، وَحَصَلَ عَلَى بَيْعَةِ مُعَاوِيَةَ عَامَئِذٍ الْإِجْمَاعُ وَالِاتِّفَاقُ، تَرَحَّلَ الْحَسَنُ بْنُ عَلِيٍّ، وَمَعَهُ أَخُوهُ الْحُسَيْنُ وَبَقِيَّةُ إِخْوَتِهِمْ وَابْنُ عَمِّهِمْ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ مِنْ أَرْضِ الْعِرَاقِ إِلَى أَرْضِ الْمَدِينَةِ النَّبَوِيَّةِ، عَلَى سَاكِنِهَا أَفْضَلُ الصَّلَاةُ وَالسَّلَامُ، وَجَعَلَ كُلَّمَا مَرَّ بِحَيٍّ مِنْ شِيعَتِهِمْ يُبَكِّتُونَهُ عَلَى مَا صَنَعَ مِنْ نُزُولِهِ عَنِ الْأَمْرِ لِمُعَاوِيَةَ، وَهُوَ فِي ذَلِكَ مُصِيبٌ بَارٌّ رَاشِدٌ مَمْدُوحٌ، وَلَيْسَ يَجِدُ فِي صَدْرِهِ حَرَجًا وَلَا تَلَوُّمًا وَلَا نَدَمًا، بَلْ هُوَ رَاضٍ بِذَلِكَ مُسْتَبْشِرٌ بِهِ، وَإِنَّ كَانَ قَدْ سَاءَ هَذَا خُلُقًا مِنْ ذَوِيهِ وَأَهْلِهِ وَشِيعَتِهِ، وَلَا سِيَّمَا بَعْدَ ذَلِكَ بِمُدَدٍ، وَهَلُمَّ جَرًّا إِلَى يَوْمِنَا هَذَا. وَالْحَقُّ فِي ذَلِكَ اتِّبَاعُ السُّنَّةِ وَمَدْحُهُ فِيمَا حَقَنَ بِهِ دِمَاءَ الْأُمَّةِ، كَمَا مَدَحَهُ عَلَى ذَلِكَ رَسُولُ اللَّهِ ﷺ، كَمَا تَقَدَّمَ فِي الْحَدِيثِ الصَّحِيحِ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ.

     ✧ Then entered the year forty-one of the Prophetic Hijrah. Ibn Jarīr said: In it, al-Ḥasan b. ʿAlī surrendered the matter to Muʿāwiyah b. Abī Sufyān. Then he narrated from al-Zuhrī that he said: When the people of Iraq pledged allegiance to al-Ḥasan b. ʿAlī, he began to stipulate conditions upon them: “You are hearers, obeyers, peacemakers with whom I make peace, and warriors against whom I fight.” The people of Iraq became suspicious of him and said: “This is not your companion.” It was not long before they stabbed him and pierced him, so he increased in hatred for them, and they increased in terror of him. At that point he recognized their disunity and their disagreement with him, and he wrote to Muʿāwiyah seeking peace with him and corresponding with him about the settlement between them, on whatever terms they both chose. And from Abū Mūsā, who said: I heard al-Ḥasan say: By God, al-Ḥasan b. ʿAlī faced Muʿāwiyah b. Abī Sufyān with battalions like mountains. ʿAmr b. al-ʿĀṣ said: “I see battalions that will not turn back until they kill their peers.” Muʿāwiyah said—and he was, by God, the better of the two men—: “O ʿAmr, if these kill those, and those kill these, who will be left for me to manage the people's affairs? Who will be left for me to care for their dependents? Who will be left for me to care for their women?” Then he sent to him two men of Quraysh from Banū ʿAbd Shams: ʿAbd al-Raḥmān b. Samurah and ʿAbd Allāh b. ʿĀmir, and said: “Go to this man, make an offer to him, speak to him, and entreat him.” So they came to him and entered upon him and spoke, and said to him, and entreated him. Al-Ḥasan b. ʿAlī said to them: “We, the Banū ʿAbd al-Muṭṭalib, have obtained from this wealth, and this community has ravaged its own blood.” They said: “He offers you such-and-such, and entreats you and asks you.” He said: “Who will guarantee this for me?” They said: “We will guarantee it for you.” So he did not ask them for anything except that they said: “We will guarantee it for you.” Then he made peace with him. Al-Ḥasan said: I heard Abū Bakrah say: I saw the Messenger of God ﷺ on the pulpit with al-Ḥasan b. ʿAlī at his side, and he was turning to the people once and to him another time, saying: “This son of mine is a chief, and perhaps God will bring about reconciliation through him between two great factions of the Muslims.” Al-Ḥasan said: For by God, by God, after he took charge, not a cupping-glass full of blood was shed during his caliphate. And from Saʿīd b. Abī Saʿīd al-Madanī, who said: We were with Abū Hurayrah when al-Ḥasan b. ʿAlī came and greeted, and we returned the greeting, but Abū Hurayrah did not know, and he passed on. We said: “O Abū Hurayrah, this is al-Ḥasan b. ʿAlī who greeted us.” He said: So he followed him and caught up with him, and said: “And peace be upon you, O my chief.” And he said: I heard the Messenger of God ﷺ say: “He is a chief.” Abū al-Ḥasan ʿAlī b. Muḥammad al-Madāʾinī said: The surrender of the matter by al-Ḥasan to Muʿāwiyah was on the fifth of Rabīʿ al-Awwal in the year forty-one. Others said: In Rabīʿ al-Ākhir. And it is said: At the beginning of Jumādā al-Ūlā. God knows best. The sermon of al-Ḥasan b. ʿAlī to inform the people of his stepping down in favor of Muʿāwiyah He said: Then Muʿāwiyah entered al-Kūfah and gave a sermon to the people there after the pledge of allegiance. Ibn Jarīr mentioned that ʿAmr b. al-ʿĀṣ suggested to Muʿāwiyah that he order al-Ḥasan b. ʿAlī to give a sermon to the people and inform them of his stepping down from the matter in favor of Muʿāwiyah. So Muʿāwiyah ordered al-Ḥasan, and he stood before the people as a preacher. In his sermon, after praising God and extolling Him and invoking blessings upon His Messenger ﷺ, he said: “Now then, O people. God guided you through the first of us and spared your blood through the last of us. This matter has a term, and the world is a succession of states. God Almighty said to His Prophet ﷺ: ‘I know not; perhaps it is a trial for you and an enjoyment for a time’ [al-Anbiyāʾ: 111].” When he said this, Muʿāwiyah became angry and ordered him to sit, and he blamed ʿAmr b. al-ʿĀṣ for his suggestion of that, and he harbored resentment against him for it. God knows best. The rebuking of the people of al-Ḥasan for his stepping down in favor of Muʿāwiyah And from Yūsuf b. Saʿd, who said: A man stood up to al-Ḥasan b. ʿAlī after he had pledged allegiance to Muʿāwiyah and said: “You have blackened the faces of the believers”—or: “O blackener of the faces of the believers.” He said: “Do not reproach me, may God have mercy on you. The Prophet ﷺ was shown the Banū Umayyah on his pulpit, and that grieved him, so there was revealed: ‘We have given you al-Kawthar, O Muḥammad’—meaning a river in Paradise—and there was revealed: ‘We sent it down on the Night of Decree. And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months’—a thousand months during which the Banū Umayyah will rule after you, O Muḥammad.” Al-Qāsim said: We counted, and it is one thousand months, not a day more nor less. And from Abū al-Gharīf, who said: We were in the vanguard of al-Ḥasan b. ʿAlī, twelve thousand men at Maskin, ready to die, our swords dripping with zeal to fight the people of Syria, and over us was Abū al-ʿAmarraṭah. When the peace of al-Ḥasan b. ʿAlī came to us, it was as if our backs were broken from rage. When al-Ḥasan b. ʿAlī arrived at al-Kūfah, a man among us called Abū ʿĀmir Sufyān b. al-Layl said to him: “Peace be upon you, O abaser of the believers.” He said: “Do not say this, O Abū ʿĀmir. I am not an abaser of the believers, but I disliked killing them over sovereignty.” The settling of al-Ḥasan b. ʿAlī in Madinah When Muʿāwiyah took control of the lands and entered al-Kūfah and preached there, and consensus gathered upon him in all the regions and horizons, and Qays b. Saʿd, one of the shrewd men of the Arabs, returned to him—though he had resolved upon dissension—and in that year consensus and agreement upon the pledge to Muʿāwiyah was achieved, al-Ḥasan b. ʿAlī departed, along with his brother al-Ḥusayn and the rest of their brothers and their cousin ʿAbd Allāh b. Jaʿfar, from the land of Iraq to the land of the Prophetic Madinah—upon its inhabitant be the best of blessings and peace. Every time he passed by a district of their partisans, they rebuked him for what he had done in stepping down from the matter in favor of Muʿāwiyah. Yet he was in that an upright, pious, rightly guided, and praiseworthy man. He found no distress in his breast, nor self-reproach, nor regret; rather he was content with that and delighted by it, even though this displeased a number of his kin, his family, and his partisans, especially afterward for a long time, and so on down to this day of ours. The truth in that matter is to follow the Sunnah and to praise him for what he did in sparing the blood of the community, just as the Messenger of God ﷺ praised him for that, as previously mentioned in the authentic ḥadīth. To God be praise and grace.

295. Tarikh (al-Tabari) 2044No grade recorded

     خِلَافَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ لَمَّا دَخَلَتْ سَنَةُ خَمْسٍ وَثَلَاثِينَ مِنَ الْهِجْرَةِ وَقَدْ قُتِلَ عُثْمَانُ ؓ دَخَلَ عَلِيٌّ ؓ مِنْزِلَهُ وَأَغْلَقَ عَلَيْهِ بَابَهُ فَأَتَاهُ أَصْحَابُ رَسُولِ اللَّهِ ﷺ، فَقَالُوا لَهُ: إِنَّ هَذَا الرَّجُلَ قَدْ قُتِلَ، وَلَا بُدَ لِلنَّاسِ مِنْ إِمَامٍ، وَلَا نَجِدُ الْيَوْمَ أَحَدًا أَحَقَّ بِهَذَا الْأَمْرِ مِنْكَ، لَا أَقْدَمَ سَابِقَةً، وَلَا أَقْرَبَ مِنْ رَسُولِ اللَّهِ ﷺ، فَقَالَ: لَا تَفْعَلُوا، فَإِنِّي أَكُونُ وَزِيرًا خَيْرٌ مِنْ أَنْ أَكُونَ أَمِيرًا، فَقَالُوا: لَا وَاللَّهِ مَا نَحْنُ بِفَاعِلِينَ حَتَّى نُبَايِعَكَ، قَالَ: فَفِي الْمَسْجِدِ، فَإِنَّ بَيْعَتِي لَا تَكُونُ إِلَّا عَنْ رِضَا الْمُسْلِمِينَ. فَدَخَلَ الْمُهَاجِرُونَ وَالْأَنْصَارُ فَبَايَعُوهُ، ثُمَّ بَايَعَهُ النَّاسُ. وَقِيلَ: أَوَّلُ مَنْ بَايَعَهُ طَلْحَةُ، وَعَنْ قَيْسٍ، قَالَ: رَأَى أَعْرَابِيٌّ طَلْحَةَ يُبَايِعُ عَلِيًّا ؓ، قَالَ: يَدٌ شَلَّاءُ وَأَمْرٌ لَا يَتِمُّ. وَفِي هَذِهِ السَّنَةِ أَرَادَ قُسْطَنْطِينُ بْنُ هِرَقْلَ غَزْوَ بِلَادِ الْمُسْلِمِينَ فِي أَلْفِ مَرْكَبٍ فَأَرْسَلَ اللَّهُ عَلَيْهِمُ الرِّيحَ فَأَغْرَقَهُمْ، وَلَمْ يَنْجُ مِنْهُمْ أَحَدٌ. ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَثَلَاثِينَ مِنَ الْهِجْرَةِ، وَفِيهَا قَامَ عَلِيٌّ ؓ بِإِرْسَالِ عُمَّالِهِ إِلَى الْأَمْصَارِ فَمِنْهُمْ مَنْ دَخَلَ مِصْرَهُ وَأَخَذَ الْبَيْعَةَ لِعَلِيٍّ رَضِيَ اهَُّ عَنْهُ، وَمِنْهُمْ مَنِ اخْتَلَفَ عَلَيْهِ أَهْلُ مِصْرِهِ فَبَايَعَ بَعْضُهُمْ وَبَعْضُهُمْ لَمْ يُبَايِعْ وَبَعْضُهُمْ تَوَقَّفَ حَتَّى يَرَى مَا تَفْعَلُهُ بَقِيَّةُ الْأَمْصَارِ، وَمِنْهُمْ مَنِ امْتَنَعَ أَهْلُ مِصْرِهِ مِنَ الْبَيْعَةِ بِالْكُلِّيَّةِ كَأَهْلِ الشَّامِ حَتَّى يُقَادَ مِنْ قَتَلَةِ عُثْمَانَ ؓ. وَفِي هَذِهِ السَّنَةِ كَانَتْ وَقْعَةُ الْجَمَلِ، وَالَّتِي أَوْقَعَ فِيهَا الْمُنَافِقُونَ قَتَلَةُ عُثْمَانَ ؓ بَيْنَ جَيْشَ أُمِّ الْمُؤْمِنِينَ عَائِشَةَ وَطَلْحَةَ وَالزُّبَيْرِ ؓ وَبَيْنَ جَيْشِ عَلِيٍّ ؓ بَعْدَمَا اتَّفَقُوا عَلَى الصُّلْحِ بَيْنَهُمْ، فَوَقَعَتْ مَقْتَلَةٌ عَظِيمَةٌ، وَفِيهَا كَانَ مَقْتَلُ الزُّبَيْرِ وَطَلْحَةَ ؓ وَمُحَاوَلَةُ قَتْلِ عَائِشَةَ ؓ مِنْ أُولَئِكَ الْمُنَافِقِينَ وَمُدَافِعَةِ النَّاسِ عَنْ عَائِشَةَ وَالْجَمَلِ الَّذِي عَلَيْهِ هَوْدَجُهَا ثُمَّ انْتِهَاءُ الْقِتَالِ وَرُجُوعُ عَائِشَةَ ؓ وَإِكْرَامُ عَلِيٍّ ؓ لَهَا. وَفِيهَا كَانَتْ وَقْعَةُ صِفِّينَ أَيْضًا بَيْنَ جَيْشِ الْعِرَاقِ وَأَهْلِ الشَّامِ، وَذَلِكَ أَنَّ عَلِيًّا ؓ لَمَّا بَلَغَهُ امْتِنَاعُ مُعَاوِيَةَ ؓ خَرَجَ بِالْجَيْشِ إِلَى الشَّامِ وَدَعَا مُعَاوِيَةَ لِيَدْخُلَ فِيمَا دَخَلَ فِيهِ النَّاسُ مِنَ الطَّاعَةِ فَأَبَى إِلَّا أَنْ يُقَادَ أَوَّلًا مِنْ قَتَلَةِ عُثْمَانَ ؓ. ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَثَلَاثِينَ، وَجَيْشُ عَلِيٍّ وَمُعَاوِيَةَ ؓ مُتَوَاجِهَانِ مُتَقَاتِلَانِ فِي صِفِّينَ وَقَدِ اقْتَتَلُوا فِي مُدَّةِ شَهْرِ ذِي الْحِجَّةِ كُلَّ يَوْمٍ، وَفِي بَعْضِ الْأَيَّامِ رُبَّمَا اقْتَتَلُوا مَرَّتَيْنِ، وَجَرَتْ بَيْنَهُمْ حُرُوبٌ يَطُولُ ذِكْرُهَا. وَالْمَقْصُودُ أَنَّهُ لَمَّا دَخَلَ شَهْرُ الْمُحَرَّمِ تَحَاجَزُوا عَنِ الْقِتَالِ، طَلَبًا لِلصُّلْحِ وَرَجَاءَ أَنْ يَقَعَ بَيْنَهُمْ مُهَادَنَةٌ وَمُوَادَعَةٌ يَئُولُ أَمْرُهَا إِلَى الصُّلْحِ بَيْنَ النَّاسِ وَحَقْنِ دِمَائِهِمْ، وَقَدْ جَرَتِ الْعَدِيدُ مِنَ الْمُحَاوَلَاتِ لِلصُّلْحِ كُلُّهَا لَمْ تُفْلِحْ وَظَلَّ الْقِتَالُ حَتَّى رَفَعَ أَهْلُ الشَّامِ الْمَصَاحِفَ طَالِبِينَ التَّحْكِيمَ، ثُمَّ كَانَ مَا كَانَ مِنْ قِصَّةِ التَّحْكِيمِ الَّتِي جَرَتْ بَيْنَ أَبِي مُوسَى الْأَشْعَرِيِّ ؓ مِنْ قِبَلِ عَلِيٍّ ؓ وَعَمْرِو بْنِ الْعَاصِ ؓ مِنْ قِبَلِ مُعَاوِيَةَ ؓ وَقَدِ اتَّفَقَا عَلَى أَنْ يَخْلَعَا صَاحِبَيْهِمَا ثُمَّ يَتْرُكَا النَّاسَ يَتَّفِقُوا عَلَى مَنْ يُوَلُّوا وَقَدْ أَعْلَنَ أَبُو مُوسَى رَضِيَ اللَّهُ عَنْ هَذَا الْأَمْرِ عَلَى الْمَلَأِ فَلَمَّا قَامَ عَمْرٌو وَافَقَهُ عَلَى خَلْعِ عَلِيٍّ وَلَمْ يُوَافِقْهُ عَلَى خَلْعِ مُعَاوِيَةَ بَلْ إِثْبَاتُ مُعَاوِيَةَ. وَفِي هَذِهِ الْأَثْنَاءِ خَرَجَتِ الْخَوَارِجُ عَلَى عَلِيٍّ ؓ بِالْبَاطِلِ رَافِعِينَ شِعَارَ لَا حُكْمَ إِلَّا لِلَّهِ وَهِيَ كَلِمَةُ حَقٍّ أَرَادُوا بِهَا بَاطِلًا وَقَدْ نَاظَرَهُمْ عَلِيٌّ وَابْنُ عَبَّاسٍ ؓ وَرَدَّا عَلَيْهِمْ جَمِيعَ مَا أَوْرَدُوهُ مِنْ شُبَهَاتٍ فَرَجَعَ عَدَدٌ كَبِيرٌ إِلَى الْجَادَّةِ وَاعْتِقَادِ الْمُسْلِمِينَ وَبَقِيَ مَنْ عَمِيَتْ بَصِيرَتُهُ وَضَلَّ سَعْيُهُ، ثُمَّ تَطَوَّرَتِ الْأَحْدَاثُ فَخَرَجُوا عَلَى الْأُمَّةِ بِالسِّلَاحِ وَقَتَلُوا عَبْدَ اللَّهِ بْنَ خَبَّابٍ وَقَتَلُوا امْرَأَتَهُ وَبَقَرُوا بَطْنَهَا وَقَتَلُوا جَنِينَهَا، فَقَاتَلَهُمْ عَلِيٌّ ؓ فِي النَّهْرَوَانِ وَكَسَرَهُمْ. ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَثَلَاثِينَ، وَفِيهَا أَخَذَ مُعَاوِيَةُ ؓ مِصْرَ، وَذَلِكَ بَعْدَمَا عَزَلَ عَلِيٌّ ؓ عَنْهَا قَيْسَ بْنَ سَعْدٍ وَوَلَّاهَا الْأَشْتَرَ فَمَاتَ وَهُوَ فِي الطَّرِيقِ إِلَيْهَا، فَاسْتَنَابَ عَلَيْهَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ، فَعَزَمَ مُعَاوِيَةُ عَلَى أَخْذِ مِصْرَ مِنْهُ فَأَرْسَلَ عَمْرَو بْنَ الْعَاصِ إِلَيْهَا فَمَا زَالَ عَمْرٌو بِهِ حَتَّى أَخْرَجَهُ إِلَى عَرِيشِ مِصْرَ فِي عَدَدٍ قَلِيلٍ مِنْ جُنْدِهِ وَظَفَرَ بِهِ وَضَيَّقَ عَلَيْهِ فَهَرَبَ وَظَلَّ مُعَاوِيَةُ بْنُ حَدِيجٍ فِي طَلَبِهِ حَتَّى أَسَرَهُ وَقَتَلَهُ وَمَثَّلَ بِهِ. ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَثَلَاثِينَ وَفِيهَا فَرَّقَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ جُيُوشًا كَثِيرَةً فِي أَطْرَافِ مُعَامَلَاتِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَذَلِكَ أَنَّ مُعَاوِيَةَ رَأَى بَعْدَ أَنْ وَلَّاهُ عَمْرُو بْنُ الْعَاصِ الْخِلَافَةَ بَعْدَ اتِّفَاقِهِ هُوَ وَأَبُو مُوسَى عَلَى خَلْعِ عَلِيٍّ وَعَزْلِهِ عَنِ الْأَمْرِ - أَنَّ وِلَايَتَهُ صَحِيحَةٌ، وَقَدْ وَقَعَتِ الْمَوْقِعَ، فَهُوَ الَّذِي تَجِبُ طَاعَتُهُ فِيمَا يَعْتَقِدُهُ، وَلِأَنَّ أَهْلَ الْعِرَاقِ قَدْ خَالَفُوا عَلِيًّا فَلَا يُطِيعُونَهُ، وَلَا يَأْتَمِرُونَ بِأَمْرِهِ، فَلَا يَحْصُلُ بِمُبَاشَرَتِهِ مَقْصُودُ الْوِلَايَةِ وَالْإِمَارَةِ، وَالْحَالَةُ هَذِهِ، فَأَنَا أَوْلَى مِنْهُ ; إِذْ كَانَتْ كَلِمَةُ أَهْلِ الشَّامِ وَمِصْرَ مَجْمُوعَةً عَلَيَّ، وَهُمْ طَائِعُونَ لِي، يَأْتَمِرُونَ بِأَمْرِي، وَكَلِمَتِي نَافِذَةٌ فِيهِمْ. فَعِنْدَ ذَلِكَ جَهَّزَ الْجُيُوشَ إِلَى أَطْرَافِ مَمْلَكَةِ عَلِيٍّ. وَفِي هَذِهِ السَّنَةِ وَلَّى عَلِيٌّ ؓ زِيَادَ بْنَ أَبِيهِ عَلَى أَرْضِ فَارِسٍ. ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعِينَ وَفِيهَا كَانَ مَقْتَلُ عَلِيٍّ ؓ، وَمُحَاوَلَةُ قَتْلِ مُعَاوِيَةَ وَعَمْرٍو ؓ وَكَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ؓ، قَدِ انْتَقَضَتْ عَلَيْهِ الْأُمُورُ، وَاضْطَرَبَتْ عَلَيْهِ الْأَحْوَالُ، وَخَالَفَهُ جَيْشُهُ مِنْ أَهْلِ الْعِرَاقِ وَغَيْرِهِمْ، وَنَكَلُوا عَنِ الْقِيَامِ مَعَهُ، هَذَا وَأَمِيرُهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ خَيْرُ أَهْلِ الْأَرْضِ فِي ذَلِكَ الزَّمَانِ، فَهُوَ أَعْبَدُهُمْ وَأَزْهَدُهُمْ، وَأَعْلَمُهُمْ وَأَخْشَاهُمْ لِلَّهِ، عَزَّ وَجَلَّ، وَمَعَ هَذَا كُلِّهِ خَذَلُوهُ وَتَخَلَّوْا عَنْهُ، وَقَدْ كَانَ يُعْطِيهِمُ الْعَطَاءَ الْكَثِيرَ وَالْمَالَ الْجَزِيلَ، فَلَا زَالَ هَذَا دَأْبَهُمْ مَعَهُ حَتَّى كَرِهَ الْحَيَاةَ وَتَمَنَّى الْمَوْتَ; وَذَلِكَ لِكَثْرَةِ الْفِتَنِ وَظُهُورِ الْمِحَنِ، فَكَانَ يُكْثِرُ أَنْ يَقُولَ: مَاذَا يَحْبِسُ أَشْقَاهَا - أَيْ مَا يَنْتَظِرُ - مَا لَهُ لَا يَقْتُلُ؟ ثُمَّ يَقُولُ: وَاللَّهِ لَتُخَضَّبَنَّ هَذِهِ- وَيُشِيرُ إِلَى لِحْيَتِهِ- مِنْ هَذِهِ. وَيُشِيرُ إِلَى هَامَتِهِ. وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ مِنْ عُلَمَاءِ التَّارِيخِ وَالسِّيَرِ، أَنَّ ثَلَاثَةً مِنَ الْخَوَارِجِ; وَهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو الْمَعْرُوفُ بِابْنِ مُلْجَمٍ الْحِمْيَرِيُّ وَالْبُرَكُ بْنُ عَبْدِ اللَّهِ التَّمِيمِيُّ. وَعَمْرُو بْنُ بَكْرٍ التَّمِيمِيُّ، اجْتَمَعُوا فَتَذَاكَرُوا قَتْلَ عَلِيٍّ إِخْوَانَهُمْ مِنْ أَهْلِ النَّهْرَوَانِ فَتَرَحَمُوا عَلَيْهِمْ وَقَالُوا: مَاذَا نَصْنَعُ بِالْبَقَاءِ بَعْدَهُمْ؟! كَانُوا مِنْ خَيْرِ النَّاسِ وَأَكْثَرِهِمْ صَلَاةً، وَكَانُوا دُعَاةَ النَّاسِ إِلَى رَبِّهِمْ، لَا يَخَافُونَ فِي اللَّهِ لَوْمَةَ لَائِمٍ، فَلَوْ شَرَيْنَا أَنْفُسَنَا فَأَتَيْنَا أَئِمَّةَ الضَّلَالَةِ فَقَتَلْنَاهُمْ فَأَرَحْنَا مِنْهُمُ الْبِلَادَ وَأَخَذْنَا مِنْهُمْ ثَأْرَ إِخْوَانِنَا. فَقَالَ ابْنُ مُلْجَمٍ أَنَا أَكْفِيكُمْ عَلِيَّ بْنَ أَبِي طَالِبٍ. وَقَالَ الْبُرَكُ بْنُ عَبْدِ اللَّهِ: أَنَا أَكْفِيكُمْ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ. وَقَالَ عَمْرُو بْنُ بَكْرٍ: أَنَا أَكْفِيكُمْ عَمْرَو بْنَ الْعَاصِ فَتَعَاهَدُوا وَتَوَاثَقُوا أَنْ لَا يَنْكِصَ رَجُلٌ مِنْهُمْ عَنْ صَاحِبِهِ حَتَّى يَقْتُلَهُ أَوْ يَمُوتَ دُونَهُ، فَأَخَذُوا أَسْيَافَهُمْ فَسَمُّوهَا، وَاتَّعَدُوا لِسَبْعَ عَشْرَةَ مِنْ رَمَضَانَ أَنْ يُبَيِّتَ كُلُّ وَاحِدٍ مِنْهُمْ صَاحِبَهُ فِي بَلَدِهِ الَّذِي هُوَ فِيهِ. فَأَمَّا عَلِيٌّ فَقَدْ قَتَلَهُ ابْنُ مُلْجَمٍ وَأَمَّا مُعَاوِيَةُ فَضُرِبَ إِلَّا أَنَّ الضَّرْبَةَ وَقَعَتْ فِي فَخِذِهِ وَعُولِجَ مِنْهَا وَلَمْ تُغْنِ شَيْئًا وَأَمَّا عَمْرٌو فَشَاءَ اللَّهُ تَعَالَى أَلَّا يَخْرُجَ لِلصَّلَاةِ كَمَا هِيَ عَادَتُهُ لِمَرَضٍ أَلَمَّ بِهِ فَخَرَجَ خَارِجَةُ لِلصَّلَاةِ بِالنَّاسِ فَقُتِلَ بَدَلًا مِنْهُ فَقَالَ عَمْرٌو حِينَئِذٍ: أَرَدْتَنِي وَأَرَادَ اللَّهُ خَارِجَةَ. فَقَدَّمَهُ عَمْرٌو فَقَتَلَهُ. التَّعْرِيفُ بِأَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ؓ عَلِيُّ بْنُ أَبِي طَالِبٍ، وَاسْمُهُ: عَبْدُ مَنَافِ بْنِ عَبْدِ الْمُطَّلِبِ، مِنْ أَوَّلِ مَنْ أَسْلَمَ مِنَ الصَّحَابَةِ ؓ وَكَانَ عُمْرُهُ حِينَ أَسْلَمَ عَشْرَ سِنِينَ، وَقِيلَ: تِسْعٌ، وَقِيلَ: ثَمَانٌ، وَقِيلَ: دُونَ ذَلِكَ. قَالَ الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ: (وَلَمْ يَعْبُدِ الْأَوْثَانَ قَطُّ; لِصِغَرِهِ، أَخْرَجَهُ ابْنُ سَعْدٍ. وَلَمَّا هَاجَرَ ﷺ إِلَى الْمَدِينَةِ.. أَمَرَهُ أَنْ يُقِيمَ بَعْدَهُ بِمَكَّةَ أَيَّامًا; حَتَّى يُؤَدِّيَ عَنْهُ أَمَانَتَهُ وَالْوَدَائِعَ وَالْوَصَايَا الَّتِي كَانَتْ عِنْدَ النَّبِيِّ ﷺ، ثُمَّ يَلْحَقَهُ بِأَهْلِهِ، فَفَعَلَ ذَلِكَ. وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ بَدْرًا وَأُحُدًا وَسَائِرَ الْمَشَاهِدِ إِلَّا تَبُوكَ; فَإِنَّ النَّبِيَّ ﷺ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ. وَلَهُ فِي جَمِيعِ الْمَشَاهِدِ آثَارٌ مَشْهُورَةٌ، وَأَعْطَاهُ النَّبِيُّ ﷺ اللِّوَاءَ فِي مَوَاطِنَ كَثِيرَةٍ. وَهُوَ زَوْجُ فَاطِمَةَ بِنْتِ النَّبِيِّ ﷺ وَأَبُو الْحَسَنِ وَالْحُسَيْنِ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَهُوَ الَّذِي قَالَ فِيهِ النَّبِيُّ ﷺ: «مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ» وَهُوَ الَّذِي قَالَ لَهُ ﷺ: «أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي» وَهُوَ بَلِيغُ الْخُطَبَاءِ خَطِيبُ الْبُلَغَاءِ، الْعَالِمُ الرَّبَّانِيُّ الْمُفَسِّرُ الْفَقِيهُ الْمَشْهُودُ لَهُ بِالْجَنَانِ. وَفِي هَذِهِ السَّنَةِ بَعَثَ مُعَاوِيَةُ بُسْرَ بْنَ أَبِي أَرْطَاةَ إِلَى الْحِجَازِ وَالْيَمَنِ فَدَخَلَ الْمَدِينَةَ قَهْرًا وَهَدَّدَ وَتَوَعَّدَ وَأَخَذَ الْبَيْعَةَ قَهْرًا لِمُعَاوِيَةَ ثُمَّ دَخَلَ الْيَمَنَ فَقَتَلَ وَلَدَيْ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ طِفْلَيْنِ صَغِيرَيْنِ فَدَعَا عَلَيْهِ عَلِيٌّ ؓ. وَفِيهَا كَانَتْ خِلَافَةُ الْحَسَنِ بْنِ عَلِيٍّ ؓ، وَقَدْ عَلِمَ عَجْزَ أَهْلِ الْكُوفَةِ وَمَا هُمْ عَلَيْهِ مِنَ الْخِلَافِ وَالشَّرِّ فَعَمِلَ عَلَى الصُّلْحِ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ وَتَوْحِيدِ كَلِمَةِ الْمُسْلِمِينَ، وَقَدْ كَانَ كَمَا أَخْبَرَ النَّبِيُّ ﷺ حِينَمَا قَالَ: «إِنَّ ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ مِنَ الْمُسْلِمِينَ»، وَقَدْ تَمَّ ذَلِكَ فِي السَّنَةِ التَّالِيَةِ. ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَأَرْبَعِينَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ، وَفِيهَا سَلَّمَ الْحَسَنُ بْنُ عَلِيٍّ الْأَمْرَ لِمُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ. فَعَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: لَمَّا بَايَعَ أَهْلُ الْعِرَاقِ الْحَسَنَ بْنَ عَلِيٍّ طَفِقَ يَشْتَرِطُ عَلَيْهِمْ: إِنَّكُمْ سَامِعُونَ مُطِيعُونَ، مُسَالِمُونَ مَنْ سَالَمْتُ، مُحَارِبُونَ مَنْ حَارَبْتُ. فَارْتَابَ بِهِ أَهْلُ الْعِرَاقِ وَقَالُوا: مَا هَذَا لَكُمْ بِصَاحِبٍ. فَمَا كَانَ عَنْ قَرِيبٍ حَتَّى طَعَنُوهُ فَأَشْوَوْهُ، فَازْدَادَ لَهُمْ بُغْضًا، وَازْدَادَ مِنْهُمْ ذُعْرًا، فَعِنْدَ ذَلِكَ عَرَفَ تَفَرُّقَهُمْ وَاخْتِلَافَهُمْ عَلَيْهِ، وَكَتَبَ إِلَى مُعَاوِيَةَ يُسَالِمُهُ وَيُرَاسِلُهُ فِي الصُّلْحِ بَيْنَهُ وَبَيْنَهُ.

     ✧ The caliphate of ʿAlī b. Abī Ṭālib ؓ When the year 35 AH entered, and ʿUthmān ؓ had been killed, ʿAlī ؓ entered his house and shut his door. The Companions of the Messenger of God ﷺ came to him and said: "This man has been killed, and the people must have an imam. We find no one today more entitled to this matter than you, none with an earlier record in Islam, none closer to the Messenger of God ﷺ." He said: "Do not do this, for I would rather be a minister than a commander." They said: "No, by God, we will not cease until we pledge allegiance to you." He said: "Then in the mosque, for my pledge should only take place with the consent of the Muslims." The Emigrants and the Helpers entered and pledged allegiance to him, then the people pledged allegiance. It is said: the first to pledge allegiance was Ṭalḥah. On the authority of Qays, he said: A Bedouin saw Ṭalḥah pledging allegiance to ʿAlī ؓ and said: "A withered hand and a matter that will not be completed." In this year, Constantine son of Heraclius intended to raid the lands of the Muslims with a thousand ships, but God sent against them a wind and drowned them, and none of them survived. Then the year 36 AH entered. In it, ʿAlī ؓ sent his governors to the provinces. Some of them entered their province and took the pledge of allegiance for ʿAlī, ؓ. Others had their people differ over them, some pledging allegiance and some not, while some held back until they saw what the rest of the provinces would do. In some provinces, the people entirely refused to pledge allegiance, like the people of Syria, until retaliation was taken against the killers of ʿUthmān ؓ. In this year occurred the Battle of the Camel, in which the hypocrites, the killers of ʿUthmān ؓ, instigated conflict between the army of the Mother of the Believers ʿĀʾishah, Ṭalḥah, and al-Zubayr ؓ and the army of ʿAlī ؓ after they had agreed upon reconciliation between them. A great slaughter occurred. In it was the killing of al-Zubayr and Ṭalḥah ؓ, the attempt by those hypocrites to kill ʿĀʾishah ؓ, the people defending ʿĀʾishah and the camel carrying her howdah, then the cessation of fighting and the return of ʿĀʾishah ؓ, and ʿAlī ؓ honoring her. In it also occurred the Battle of Ṣiffīn between the army of Iraq and the people of Syria. That is because when ʿAlī ؓ learned of Muʿāwiyah's ؓ refusal, he set out with the army to Syria and called Muʿāwiyah to enter into what the people had entered into of obedience, but he refused unless retaliation was first taken against the killers of ʿUthmān ؓ. Then the year 37 AH entered, and the armies of ʿAlī and Muʿāwiyah ؓ were facing each other and fighting at Ṣiffīn. They fought every day during the month of Dhū al-Ḥijjah, and on some days they fought twice. Wars occurred between them whose mention would be lengthy. The point is that when the month of Muḥarram entered, they refrained from fighting, seeking reconciliation and hoping that a truce and peace might occur between them leading to reconciliation among the people and the sparing of their blood. Many attempts at reconciliation took place, all of which failed, and the fighting continued until the people of Syria raised the copies of the Qur'an seeking arbitration. Then occurred what occurred of the story of arbitration between Abū Mūsā al-Ashʿarī ؓ on behalf of ʿAlī ؓ and ʿAmr b. al-ʿĀṣ ؓ on behalf of Muʿāwiyah ؓ. They agreed to depose their two patrons and then leave the people to agree on whom to appoint. Abū Mūsā, ؓ, announced this matter publicly. When ʿAmr stood, he agreed with him on deposing ʿAlī but did not agree on deposing Muʿāwiyah; rather, he confirmed Muʿāwiyah. During this time, the Kharijites rebelled against ʿAlī ؓ with falsehood, raising the slogan "No judgment except God's"—a word of truth by which they intended falsehood. ʿAlī and Ibn ʿAbbās ؓ debated them and refuted all the doubts they raised. A large number returned to the main path and the belief of the Muslims, while those whose insight was blinded and whose effort went astray remained. Then events developed, and they rose against the community with weapons, killing ʿAbd Allāh b. Khabbāb and his wife, slitting open her belly and killing her fetus. ʿAlī ؓ fought them at al-Nahrawān and defeated them. Then the year 38 AH entered. In it, Muʿāwiyah ؓ took Egypt, after ʿAlī ؓ had dismissed Qays b. Saʿd from it and appointed al-Ashtar, who died on his way to it. He then appointed Muḥammad b. Abī Bakr as his deputy over it. Muʿāwiyah resolved to seize Egypt from him and sent ʿAmr b. al-ʿĀṣ to it. ʿAmr kept pressing him until he drove him out to ʿArīsh of Egypt with a small number of his troops, captured him, and tightened around him. He fled, and Muʿāwiyah b. Ḥudayj kept pursuing him until he captured him, killed him, and mutilated his body. Then the year 39 AH entered. In it, Muʿāwiyah b. Abī Sufyān dispatched many armies to the outskirts of the domains of ʿAlī b. Abī Ṭālib. That is because Muʿāwiyah, after ʿAmr b. al-ʿĀṣ had appointed him to the caliphate following his agreement with Abū Mūsā to depose ʿAlī and remove him from authority, considered his own authority to be valid and well-established. He was the one whose obedience was obligatory in his own belief, and because the people of Iraq had opposed ʿAlī and would neither obey him nor follow his command, the purpose of governance and command could not be achieved by his administration in this situation. Thus he was more entitled, since the word of the people of Syria and Egypt was united upon him, they were obedient to him, followed his command, and his word was effective among them. At that point, he prepared armies to the outskirts of ʿAlī's realm. In this year, ʿAlī ؓ appointed Ziyād b. Abīhi over the land of Fārs. Then the year 40 AH entered. In it was the killing of ʿAlī ؓ and the attempt to kill Muʿāwiyah and ʿAmr ؓ. The Commander of the Faithful ʿAlī ؓ had seen his affairs unravel, his circumstances become disordered, and his army from the people of Iraq and others oppose him and fail to rise with him. Yet their commander, ʿAlī b. Abī Ṭālib, was the best of the people of the earth in that time: the most devout, the most ascetic, the most learned, and the most fearful of God, Mighty and Majestic. Despite all this, they abandoned him and left him. He used to give them abundant gifts and ample wealth, yet this remained their habit with him until he came to hate life and wish for death, because of the abundance of trials and the appearance of tribulations. He would often say: "What detains the most wretched of them?"—meaning, what is he waiting for? "Why does he not kill?" Then he would say: "By God, this will surely be dyed"—pointing to his beard—"from this"—pointing to the top of his head. More than one scholar of history and biography mentioned that three of the Kharijites—ʿAbd al-Raḥmān b. ʿAmr, known as Ibn Muljam al-Ḥimyarī; al-Burak b. ʿAbd Allāh al-Tamīmī; and ʿAmr b. Bakr al-Tamīmī—met and discussed the killing of their brethren from the people of al-Nahrawān. They invoked mercy upon them and said: "What shall we do with remaining after them? They were among the best of people and the most frequent in prayer. They were callers of the people to their Lord, fearing no blame of any blamer in God's cause. If only we could sell our souls and come to the imams of misguidance and kill them, thus giving rest to the lands from them and taking revenge for our brethren." Ibn Muljam said: "I will suffice you against ʿAlī b. Abī Ṭālib." Al-Burak b. ʿAbd Allāh said: "I will suffice you against Muʿāwiyah b. Abī Sufyān." ʿAmr b. Bakr said: "I will suffice you against ʿAmr b. al-ʿĀṣ." They pledged and bound themselves that none of them would turn back from his companion until he killed him or died in the attempt. They took their swords and poisoned them, and appointed the seventeenth of Ramaḍān for each of them to ambush his companion in his own city. As for ʿAlī, Ibn Muljam killed him. As for Muʿāwiyah, he was struck, but the blow fell on his thigh and was treated without avail. As for ʿAmr, God, exalted be He, willed that he not go out for prayer as was his custom due to an illness that befell him, so Khārijah went out to lead the people in prayer and was killed in his place. ʿAmr then said: "You intended me, but God intended Khārijah." Then ʿAmr brought him forward and killed him. Introduction to the Commander of the Faithful ʿAlī ؓ ʿAlī b. Abī Ṭālib, whose name was ʿAbd Manāf b. ʿAbd al-Muṭṭalib, was among the first of the Companions ؓ to embrace Islam. His age when he embraced Islam was ten years, or it is said nine, or eight, or less than that. Al-Ḥasan b. Zayd b. al-Ḥasan said: "He never worshipped idols at all, due to his young age." Ibn Saʿd recorded it. When the Prophet ﷺ migrated to Madinah, he commanded him to remain behind in Makkah for some days until he delivered on his behalf the trusts, deposits, and bequests that had been with the Prophet ﷺ, then join him with his family. He did that. He witnessed with the Messenger of God ﷺ Badr, Uḥud, and all the other battles except Tabūk, for the Prophet ﷺ left him as his deputy over Madinah. He has famous feats in all the battles, and the Prophet ﷺ gave him the banner in many places. He was the husband of Fāṭimah, daughter of the Prophet ﷺ, and the father of al-Ḥasan and al-Ḥusayn, the two leaders of the youth of the people of Paradise. He is the one about whom the Prophet ﷺ said: "Whoever's patron I am, ʿAlī is his patron." He is the one to whom he ﷺ said: "You are to me in the position of Aaron to Moses, except that there is no prophet after me." He was the most eloquent of orators and the orator of the eloquent, the godly scholar, the exegete, the jurist, and the one witnessed to be destined for Paradise. In this year, Muʿāwiyah sent Busr b. Abī Arṭāh to the Hejaz and Yemen. He entered Madinah by force, threatened and intimidated, and took the pledge of allegiance for Muʿāwiyah by force. Then he entered Yemen and killed the two young sons of ʿUbayd Allāh b. ʿAbbās, two small children, so ʿAlī ؓ invoked God's curse upon him. In it was the caliphate of al-Ḥasan b. ʿAlī ؓ. He knew the incapacity of the people of Kufa and the discord and evil they were upon, so he worked for reconciliation between himself and Muʿāwiyah and the unification of the word of the Muslims. It was as the Prophet ﷺ had foretold when he said: "This son of mine is a chief, and perhaps God will reconcile through him two factions of the Muslims." That was accomplished in the following year. Then the year 41 of the prophetic hijrah entered. In it, al-Ḥasan b. ʿAlī handed over the matter to Muʿāwiyah b. Abī Sufyān. On the authority of al-Zuhrī, he said: When the people of Iraq pledged allegiance to al-Ḥasan b. ʿAlī, he began to stipulate upon them: "You are to hear, obey, make peace with whom I make peace, and fight whom I fight." The people of Iraq became suspicious of him and said: "This is not a suitable leader for you." It was not long before they attacked him and wounded him superficially, so he increased in hatred for them and in fear of them. At that point, he recognized their disunity and their discord against him, and he wrote to Muʿāwiyah seeking peace with him and corresponding with him regarding reconciliation between them.